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  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • It is the same thing which, in the Christian religion, we find
  • Title: Lecture: Newborn Might and Strength Everlasting
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    • be impaired by our teachings concerning Jesus Christ that encompass such a
    • now that Christmas is with us. The souls that are carried off by devils
    • Christmas plays. We can see how the legend of the Child brought to the
    • knowledge of man his relationship with Christ Jesus. He needs this
    • year with the divine impulse of the Christ.
    • received the ego of Zarathustra in his twelfth year and the Christ in his
    • of Golgotha and prepares himself for the approaching Christmas festival. In
    • that can never be abandoned. The Christ impulse, related to all human life
    • Child on Christmas Eve. Although we must acquire other feelings than those
    • simple Christmas play. Indeed, we, too, feel just as happy when we see such
    • depths of the human soul. When we celebrate the Christmas festival, we must
    • indeed true that the Christ being entered the aura of the earth. True also
    • Were Christ to be born
    • memories during the Christmas festival.
    • experience as Christmas feeling arising from our anthroposophical world
    • In the blessed Light of Christmas,
    • See Christmas Plays from Oberufer, translated by A.C Harwood.
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • Pre-Earthly Deeds of Christ
    • Christ-Being with the body of Jesus of Nazareth, and that thereby a
    • Being moving on the physical plane the Cosmic Christ was present in
    • himself ready to receive the Christ-Being. This event is indicated
    • the Christ-Being. At His death the Christ-Being poured Himself out
    • Christ-Being. This is the essential fact in the Mystery of Golgotha
    • the Christ-Being. He who was later the Nathan-Jesus had been present
    • he was permeated by the Christ-Being.
    • permeation by the Christ-Impulse. As in Christ Jesus we have a Man
    • permeated with the Christ-Impulse, so it may be said that three times
    • Christ Jesus; there are no means whereby we can make him understand
    • first begins to lisp, accustom him to pronounce the name of Christ,
    • and we can surround him with ideas about Christ, but we find that the
    • glimmerings of a feeling for Christ. Nor during the first few years
    • ideas about Christ without dogma, and all we can convey by means of
    • words and ideas containing something of the Christ-Impulse, will be of
    • Christ in quite a different way from before. For just as the Mystery
    • If, during the old Lemurian epoch, the first Christ-Event had not
    • Christ-Being.
    • Christ he then assumed etheric human form. Thereby something new
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  • Title: Lecture: The Four Sacrifices of Christ
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    • In our present civilization we need, above all, a new knowledge of Christ.
    • This new Christ knowledge is to be gained increasingly through the effects
    • official seal of Christianity is antagonistic to this new knowledge. It
    • deeper understanding of selflessness than that offered by Christ's
    • appearance upon earth. To know Christ is to go through the school of
    • Christ did for earthly evolution was included in the fundamental impulse
    • the earth. The Being whom we acknowledge as the Christ clothed
    • was thus permeated by the Christ. Through this means a force was
    • the splendor of surrounding nature is Christ's first sacrifice. By ensouling
    • I owe to Christ's first sacrifice in preparation for the Mystery of
    • observation and enjoyment of nature will be permeated by Christ; when
    • realize that it is not ourselves, but Christ within our senses Who enables
    • second step was taken toward the Mystery of Golgotha. The Christ Being
    • second Christ event. We see in perspective for the future that the human
    • organs because not I alone have developed myself in the world, but Christ
    • most comprehensive sense, that we say, “Not I, but Christ in me.”
    • Christ provided for the complete evolution of humanity.
    • harmonious working of the Christ. In consequence, toward the end of the
    • Atlantean evolution, the third Christ event occurred. Once more the
    • Christ Being ensouled Himself in an archangel, and the power thus
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  • Title: Lecture: Anthroposophy and Christianity
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    • containing the German texts is entitled, Christus und die menschliche
    • und Christentum (Vol. 155 in the Bibliographic Survey). The lecture
    • ANTHROPOSOPHY AND CHRISTIANITY
    • — or anthroposophy, as it may also be called — to Christianity. In
    • accused of not being a Christian. And now it is easy in certain
    • respects to accuse spiritual science of being unchristian. When this
    • Spiritual science does not want to usurp the place of Christianity; on
    • the contrary it would like to be instrumental in making Christianity
    • the being whom we call Christ is to be recognized as the center of
    • life on earth, that the Christian religion is the ultimate religion
    • that the pre-Christian religions outgrow their one-sidedness and come
    • together in the Christian faith. It is not the desire of spiritual
    • science to set something else in the place of Christianity; rather it
    • Christianity.
    • liberty of calling a book on Christianity that I wrote many years ago
    • Christianity as Mystical Fact. No one used to mulling over what he
    • Christianity is not a mere doctrine to be interpreted this way or
    • truth of Christianity change when spiritual science is used as a tool
    • draw your attention to one concrete aspect of Christian spiritual
    • research. Studying ancient pre-Christian cultures from the viewpoint
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  • Title: Lecture: Christ in Relation to Lucifer and Ahriman
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    • Rudolf Steiner had begun a scaled-down model of the Christ sculpture
    • that the Christ figure in the sculptured group would have to be
    • relates the significance of the Lucifer-Christ-Ahriman configuration
    • Christ's central, but equalizing position and Central Europe's mission
    • perception of life and by striving for an encounter with the Christ.
    • it was not the Christ, but Adolf Hitler who, under the guise of
    • As it stands today, Rudolf Steiner's call to instate the Christ in His
    • CHRIST IN RELATION TOLUCIFER AND AHRIMAN
    • highest human principle in the evolution of the earth-the Christ, who
    • of Nazareth. A special task in the portrayal of this Christ figure
    • of spiritual refinement, which descended with the Christ from cosmic
    • the other to the right of the Christ figure, if that is the proper
    • name for the figure that I have just sketched. This Christ figure is
    • abyss. One feature in the Christ figure that must be worked out with
    • wings. It must not appear, however, as if the Christ Himself were
    • figures must be portrayed artistically to show how the Christ, by the
    • When this being comes into proximity with the Christ being, he feels
    • Imagine, for example, an artistic portrayal of the Christ suggesting
    • abyss. In that case it would be the Christ Himself who irradiated this
    • the Christ figure. There, the rock will have a ledge and, therefore,
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  • Title: Lecture: Preparing for the Sixth Epoch
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    • that the Christianity of Western Europe has not succeeded in
    • over him. We should never believe Christ to be God if He did not prove
    • his identity. But Christ did so, inasmuch as He has risen, inasmuch as
    • solely upon the actual, historical resurrection of Christ, Who, as
    • realize that a God exists. If Christ had not risen, all our belief
    • Christ had not risen, the world would be meaningless, therefore Christ
    • of the greatest thinkers of Eastern Europe: “If Christ had not
    • risen the world would be senseless, therefore Christ has risen.”
    • when I say, if Christ had not risen the world would be senseless;
    • therefore Christ has risen — but this is far better logic than
    • realization we try to prepare for actual experience of the Christ. We
    • desire to comprehend the living Christ, accepting all these things, of
    • accept all that the Christ unceasingly promises us. For He speaks not
    • end of the world.” Always He can be found as the living Christ.
    • “Not I but the Christ in me!” Of all St. Paul's
    • Christ in me.” For thereby we realize: Wherever we may turn,
    • another. In seeking the living Christ we also follow Him through death
    • take the Resurrection as our starting point. We follow the Christ,
    • imaginations. We follow the Christ until death. We follow Him not only
    • saying: In Christo Morimur, In Christ we die.
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  • Title: Lecture: Outlooks for the Future
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    • science imagines that in future we shall see Christ in an etheric shape,
    • the moment when the etheric shape of Christ shall appear to us, and so
    • of all discover the Christ, and in His following we shall gradually
    • right and that is not right”, or “this is not Christian
    • and that is not Christian”, and so forth. But if the impulses
    • of the evolution of the world. “CHRIST SEES US” ... let us
  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • Christian philosopher absolutely recognized as such by the Catholic Church,
    • redemption; the doctrine of the incarnation of Christ in Jesus of Nazareth
    • that such a mode of thinking cannot be called non-Christian.
    • of the Roman Empire at the beginning of our Christian Era, and observe the
    • rise of Christianity from that time on. How far removed was this
    • Christianity at that time in Rome from any of the subjects considered
    • in the catacombs; let us look at the Christian life beginning to burst into
    • this place some centuries later. Christianity had ascended from the caverns,
  • Title: Lecture: Social and Anti-Social Forces in the Human Being
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    • a revised translation by Christopher Schaefer of a lecture given by
    • development, which began in the 15th century of our Christian era, is
    • the ensuing periods of earth evolution as the Christ Impulse. We have
    • often said that just in our age a reappearance of the Etheric Christ
    • will take place. This reappearance of the Christ is indeed not far
    • self-seeking, theosophical theories. The Christ Impulse has various
    • wisdom wants to be realized and the Christ Impulse will be a help in
    • one side stands the Christ Being, calling us of our own free will to
    • the world, unite!” But we unite by striving to realize the Christ
    • Impulse, by doing those things which are the will of Christ for this
    • super-sensible world, the Christ Spirit and the adversary, the
    • strongly as the missionaries of the Christ-Spirit today, who have to
  • Title: Lecture: Spiritual Emptiness and Social Life
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  • Title: Lecture: The Ahrimanic Deception
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    • literature you are aware how the Christian element then arose out of
    • the Jewish element out of which Christianity evolved partially, at all
    • form, a transformation, through Judaism and Christianity? This
    • the beginning of the third millennium of the pre-Christian era.
    • the Event of Golgotha an incarnation of the super-sensible Christ Being
    • beginning of the third pre-Christian millennium. It is revealed to the
    • the Christ. We have often spoken of what this Christ Impulse signifies
    • within civilized humanity. The Christ-Impulse — I will only touch on
    • to man from Lucifer. And in the first Christian centuries, men
    • understood the Christ through what they had received from Lucifer.
    • really possible to understand the particular way in which the Christ
    • increasingly unable to absorb the Christ Impulse in the right way.
    • Christian theology. For it is simply the starkest materialism to which
    • a great part of modern Christian theology succumbs when it no longer
    • sees the Christ in the man Jesus of Nazareth. It sees only the human
    • super-sensible Being different from the Being of Christ or of Lucifer.
    • third pre-Christian millennium, as there was the Christ Incarnation at
    • earthly existence, in fact, in the third post-Christian millennium. To
    • Luciferic incarnation, in the center, the incarnation of Christ, and
    • Lucifer and Ahriman; the Christ Impulse helps present humanity to
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  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • to communicate the Christ-Secret to the world. But in our age it is
    • desired that the connection of Christ, the spiritual Sun, with the
    • rage most violently of all when we speak of the Christ Mystery in
  • Title: Lecture: The Two Christmas Annunciations
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    • We really have three such times of festival in Christian tradition:
    • the Christmas, the Easter and the Whitsuntide festivals. And we may
    • into connection, into relationship, with that in which the Christian
    • festivals also differ as regards the human soul-forces. Christmas
    • popular in the same sense as the Christmas festival.
    • world to which the Christ-Being as such belongs. The carrying over of
    • Thus what we may call the secret of Christianity is given form in
    • these yearly celebrations. The way in which the Christmas mystery
    • manifold ways; and with the recurrence of the Christmas festival
    • Christmas-Thought from the most varied standpoints. This time let us
    • the Christmas mystery in the light of the Gospels.
    • In the Gospels we find a twofold announcement of the birth of Christ
    • fields. An Angel announces the birth of Christ Jesus to them
    • where Christ Jesus was born, were in a special condition. And a second
    • they followed a star which announced to them the advent of Christ
    • dream-experience, in inward perception, by the event of Christ Jesus'
    • of Mystery-schooling in my book “Christianity as a Mystical
    • and by its means they knew of the advent of the Christ-Being.
    • Whence came this Christ-Being? He came out of that time which we live
    • Golgotha, the Christmas Mystery.
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  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • Emperor Constantine. It was under him that Christianity assumed the
    • ancient memorials which Christianity, assuming a material form for the
    • Indeed during the first centuries of Christendom, Christ was still a
    • whose task it was to bring Christianity to the world. And out of the
    • knowledge that the Palladium was guarded in Rome, the early Christians
    • But when, under Constantine, Christianity was secularized, the
    • its further development Roman Christianity was deprived of the
    • Christianity in Rome in its rigid, mechanical forms. In the
    • secularization of Christianity brought about by Constantine, the
    • cosmic wisdom was lost to Christianity — and this comes to expression
    • Constantinople when Roman Christianity was secularized; they tell of
    • Constantine, in giving an externalized form of Christianity to the
    • Romans, took from them the light, the wisdom, and sent Christianity
  • Title: Lecture: The Alphabet
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    • Since then Christian consciousness still preserves this primeval
  • Title: Lecture: Self Knowledge and the Christ Experience
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    • KNOWLEDGE AND THE CHRISTEXPERIENCE
    • principally to the Father God, and in Christ he had the Son of God. In God
    • ‘Not I, but Christ in me’. Now man can so direct his inner life as
    • to let the Christ-impulse come to flower in him; he can let Christ's life
    • and feels there the flowing, living presence of the Christ, he will receive
    • Christ-impulse are intimately bound up with the attainment of human
    • time, and is still in force today. But the experience of Christ in man is
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • too then faded out; during the fourth century after Christ it vanished
    • Christ remained. Man can now call this force to life within him, if he
    • in effect: Since the Middle Ages your knowledge of the Christ has died
    • out. No longer have you any real knowledge of the Christ, for he alone
    • the Christ. Hence you must first let teachers come to you from India,
    • from Asia, to teach you Christianity again. You can actually read it
    • come to you from Asia; they will be able to tell you what Christ
    • of the Middle Ages you have lost your knowledge of the Christ.
    • knowledge of the Christ, the wisdom of the Christ can be regained.
    • Christ is the Being who came down from spiritual worlds into the
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • The mystery of death taught by Jesus Christ to his disciples after his resurrection. Saul and the event at Damascus when he became the apostle Paul. The role of Ahriman, Satan, the World Prince, in the course of human evolution.
    • Exoteric Christianity is to be found in the Gospels and as they have
    • been interpreted through history; esoteric, inner Christianity is the
    • living teaching of the Risen Christ: resurrection. Today it lies in the
    • Auferstehung. Exoterisches und esoterisches Christentum
    • Exoteric and Esoteric Christianity (pub. 1948).
    • EXOTERIC and ESOTERIC CHRISTIANITY
    • Christianity, too, especially as far as its central point, the
    • contemplation of Christianity, accessible to all the world, is
    • contemplation, there has always been an esoteric Christianity for
    • of an esoteric Christianity.
    • gathered of the intercourse of the Christ who had passed through
    • esoteric Christianity. You know already that the Gospels contain very
    • little about the intercourse of the risen Christ with his disciples.
    • Christ with his disciples, can indeed give us an inkling and a
    • the earth through the Christ who rose from the dead. But we cannot go
    • us that he was able to believe in Christ only from the moment in
    • which the Christ appeared to him through the event at Damascus. This
    • gave him the sure knowledge that Christ had passed through death and
    • earth as the living Christ. The event at Damascus gave Paul a
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  • Title: William Shakespeare
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    • his marked personality, the expression of Christian ideals of that
    • time. The Christian type of his days, not the individual personal
    • general conception. The Christian principles of that time did not
  • Title: The Manicheans
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    • founded by Manes about the third century after Christ and its great
    • ‘Paraclete’ or ‘Holy Spirit’ promised by Christ to
    • Western Christianity. Manicheanism is supposed to have taught that
    • pulsates in the Catholic Church is the Christian Life. (From the time
    • Christianity. This pulsating Life emerges again and again. (As for
    • example in the Christian Mystics.) The form is nothing else than the
    • Christianity. Christianity will appear in its perfected form in the
    • Christianity and lives in all forms and confessions. Whoever seeks the
    • Christian Life will find it. It creates Forms and shatters Forms. But,
    • in addition, a form for the Christian Life of the Sixth Root Race must
    • organization, a Form, in which the Christianity of the Sixth Root Race
    • that was the contrast in the third and fourth centuries after Christ.
  • Title: Lecture: The Origin of Speech and Language
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  • Title: Lecture: Elemental Beings and Human Destinies
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    • ‘After Christ had passed through the Mystery of Golgotha, He
    • of life wherein the Christ is to be found. The influence of the Christ
    • elemental beings; but this sphere is interwoven for us with the Christ
    • feelings — we dive down into the realm with which the Christ has
    • united Himself. There we come to the place where the Christ is truly
    • you will find no mention of the continued working of the Christ
    • just as though the Christ Impulse had been simply struck out. It is
    • a Christian and had a true appreciation of the Christ Impulse from a
    • subjective aspect, simply cannot bring the Christ Event into his
    • the spirit, as manifested in history, Christianity is not yet there.
    • of the Christ Event as a cosmic event. Strange to say, while the
    • so-called historians can find no possible way of including the Christ
    • spiritual science has entered the field and speaks of the Christ Event
    • that the Christ Event should be brought into connection with the great
    • It must be said that even theologians today often speak of the Christ
    • The Essence of Christianity, and substitute for the name of
    • Christ, wherever he uses it, the general name of God, and this without
    • nature of Christianity. His book is page for page a description of the
    • very opposite of the essence of Christianity. It does not treat of
    • Christianity at all; it treats of a general Jahve teaching.
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  • Title: Lecture: The Work of Secret Societies in the World
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    • days connected in the Church Calendar with the Christmas Festival —
    • poor man living among us has no meat at Christmas and we feel bound to give
    • him some in order that we may feel justified in eating our own Christmas
  • Title: Lecture: The Three Stages of Sleep
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    • Exoterisches und esoterisches Christentum,
    • appearance of Christ on Earth, human beings — we
    • Christ on Earth we must have died in this third condition of
    • it. Since the appearance of Christ, the Christ-force has been
    • this third state of sleep, the Christ-force which came to be
    • the crystal but cannot emerge again without the Christ-Force.
    • significance of the Christ Impulse for the earthly life. Once
    • appearance of Christ on Earth, after the Mystery of Golgotha,
    • pagan consciousness but where, nevertheless, the Christ
    • need not have died had Christ come to their aid. This was felt,
    • into the mountain, and there it must wait until Christ should
    • Christ Impulse with the Earth since the Mystery of Golgotha has
    • This is connected with the Christ-force itself, not with belief
    • in the Christ-force. No matter whether a man belongs to this or
    • that religious confession, what Christ accomplished on Earth
    • transformation. Christ, Who until the time of the Mystery of
    • have passed into it. When we speak of Christ we are speaking of
    • but, just as Christ descended into the world of men and took
    • Christ is a God Who has lawfully become man, we must seek His
    • has unlawfully assumed the god-nature. Just as in the Christian
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  • Title: Christ and the Twentieth Century
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    • CHRIST AND THE TWENTIETH CENTURY
    • name of Christ has no real place, is gaining ground more and more. I
    • in the Christ Problem. Since the advent of Christianity into
    • Christ Being has of course assumed the forms which were suited to the
    • Christianity, we find, in what is known as the ‘Gnosis,’
    • Christ. The Gnostic ideas were only able to prevail for a relatively
    • the Christ which later formed the content of the doctrines of the
    • development of the wonderful Gnostic ideas concerning the Christ
    • during the first Christian centuries. This is not because the
    • was contained in the ancient Gnosis of the first Christian centuries.
    • The early Christian Gnosis possessed a far deeper and
    • more profound conception of the Christ than all the other doctrines
    • brought forward in Christendom during those times. The Christ of the
    • region the ancient Gnosis looked for the Christ Being. To understand
    • existence, the Christ Being remained above in purely spiritual worlds
    • continue his progress therein; whereas the Christ Being remained in
    • in the world of Matter. Hence even in historical ages the Christ
    • designate as the starting-point of Christianity was recognised by the
    • humanity, for it was then that the Christ — having held back
    • united with that world in which the Christ was active. Then, at the
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  • Title: Lecture: Richard Wagner and Mysticism
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    • the nature of Mysticism. In the first centuries of Christendom the
    • cup from which Christ Jesus drank with His disciples at the Last
    • of Christendom these two streams were present: the stream expressed in
    • principle of independence. Christianity was to bring into the
    • world a love that is independent of blood-kinship. The words of Christ
    • wherein the Christ-Principle is united with the Lucifer-Principle.
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • Spiritual Wisdom in the Early Christian Centuries
    • Spiritual Wisdom in the Early Christian Centuries
    • go back through the Middle Ages to the first Christian centuries we
    • strained every nerve to understand how a Being like the Christ, Who
    • all costs by true Christians. Moreover, efforts were made to
    • regarded as one with whom true Christians could have no dealings.
    • evolution of Christendom people tried to cast into oblivion.
    • in regard to the outstanding figures of the early Christian centuries
    • four centuries of Christendom — for example, of the way in which
    • coming of Christ.
    • also tried to understand the descent of the Christ into Jesus of
    • Nazareth and the place of Christ in the realms of the spiritual
    • point of time, is Christ.
    • ancient times had reached their climax in Christianity and that the
    • crown of wisdom was to understand how the Christ Being had entered
    • Christian centuries in regard to the super-sensible worlds. But
    • Beings. As Christianity began to find its way into Roman culture, the
    • Initiation-knowledge in regard to the presence of Christ in the
    • in the Person of Christ was substituted for the teaching of Ammonius
    • develop to a point where he will understand how the Christ took up His
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  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • of “Christ” — yet they always mean nothing but their
    • whether the religions of to-day speak of God, of Christ, or of
  • Title: Lecture: And The Temple Becomes Man
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    • the Christian Temple or Church. Such buildings, erected
    • Christian architecture is distinguished from that of Greece. The
    • of Christendom is quite different. I once said that by its very
    • underlying the Greek Temple. The Church of Christendom is quite
    • different. The call of a Christian church goes out to the hearts and
    • the Temple of Christianity, for Dom expresses a
    • culture and of Christianity, of the Mystery of Golgotha, although, to
    • once whole and perfect in itself, strove in the Church of Christendom
    • Cathedral of Christendom have arisen in the course of the evolution
    • creative power flows from Christ, Who having carried the Cross to the
  • Title: Lecture: The Migrations of the Races
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    • Christianity: the hallowing of the personality, the full descent to
    • by another Being, the Christ, who represents the whole Fifth Root
    • Root Race. This can be done by Christ alone, who is the actual impulse
    • of the Fifth Root Race. The Manu had made the preparation. Christ
    • Christ is the inner, divine principle. He must pour Himself into the
    • own, which was the highest existing form of the law. But Christ had
    • this idea very life. The Christ is given form in the Jewish
    • this could have led to the spread of Christianity on the physical
    • become Christians.
    • The Jews provide form for Christ
    • The Greeks understand Christ
    • The Romans become Christians
    • Hence Christianity began to spread only after the destruction of
    • framework for the Christians was already prepared and was the
    • culmination already attained. Thus the Christian tradition is
    • preserved in the Brotherhood of the Holy Grail. Christianity is
    • Rishis who now experience the teaching in a Christian form and want
    • always to protect the original Christianity from degenerating.
    • From this stems the adaptation of the original form in which Christianity
    • original Christianity which had developed continuously from Dionysius
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  • Title: Lecture: The Mystery of Golgotha
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    • can never do justice to the full World-impulse of Christianity. For
    • must derive the sources of our Will (and these for Christianity are
    • meaning Christ the Saviour] the healing Saviour.
    • To us the conception of Christ as the Healer is no longer living. But
    • was afterwards called and which we now call the Christ. For this
    • reason the earliest Christian authors said that the most ancient
    • souls of humanity had been true Christians, for they too had looked
    • up to the Christ and worshipped Him. In the spiritual worlds in which
    • they dwelt before their descent to Earth, Christ had been the centre
    • with the vision of the soul. It was this communion with Christ in the
    • learned to know the Christ, with whom indeed all human beings lived
    • before their descent to Earth. For by this time Christ was already a
    • in super-sensible worlds who was afterwards called the Christ,
    • Christ-Being in the spiritual worlds had been the great Teacher of
    • called Christ appeared to the initiates as One who had lost His
    • called Christ, as of Him who would in future time come down to Earth
    • of Christ as the Coming One. And in the beautiful picture of the Wise
    • of Initiation that Christ would come to Earth when the time should be
    • forgotten Christ. They saw the world of Nature around them, and there
    • the initiates knew that the Being who afterwards was called Christ,
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  • Title: Lecture: The Recovery of the Living Source of Speech
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    • Christ passes through the Mystery of Golgotha — passes, that
    • worlds of the Gods themselves. Christ's passing through death
    • Christ Impulse, they receive again through the Christ Impulse the
    • the Christ Impulse as a living Impulse. Then the Christ Impulse can
    • the Christ Impulse in the whole evolution of mankind, this must also
    • Christ first made Himself known to men, during all this time while He
    • in the Gospels, the knowledge of Christ has not come in its
    • the Gospel is quickened to life by an understanding of the Christ, an
    • understanding that derives from the Christ Himself as He still works
    • and only then — will proceed from the Christ Impulse, from the
    • living Christ Impulse, the speech-forming power.
    • more of the Christ Impulse, on the other hand they move further and
    • of the Christ Impulse, on the other hand they move further and
    • Archangels gradually receive more and more of the Christ, Who has
    • of man's “becoming” and the passage of Christ
    • Golgotha came a time when Christ was present in a human body —
    • institution of the Christmas Festival or of the Easter Festival gave
  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • centuries of Christendom. It was said that Jehovah united with matter
    • so, among those in whom these ideas lived during the early Christian
    • Christendom. Men's minds were now directed to the physical
  • Title: Lecture: The Influence of the Dead on the Life of Man on Earth
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    • understood. For people keep on imagining that they are Christian
    • are Christians. For such a passage as this one by St. Paul, though it
    • St. Paul expressed in the words ‘Not I, but Christ in me’,
    • of God we are born; into Christ we die’.
    • come to us in Spiritual Science, that Christ is for the Earth, then
    • feeling: ‘Into Christ we die’, and gazing in from the
    • have died into Christ’. This union with Christ gives us the
    • possibility to behold, as it were with the eye of the soul of Christ
    • show how the death in Christ can place us rightly into the spiritual
  • Title: Lecture: The Souls Progress through Repeated Earth Lives
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    • who as souls previously lived in the south during the first Christian
    • the south during the first centuries of Christianity and who then
    • the first Christian centuries, at the time of the migrations of
    • Christianity as it advanced from the south, transforming it into
    • developed as Christianity in the Greek and Roman world. These souls
    • impressed by Christianity as it made its way northward from the
    • absorbed Christianity at the time of the folk migrations brought to
    • selflessness of Christianity. As a result the soul was shaped in a
    • Christianity a few centuries after it had come into existence.
    • European population of today have learned about Christianity in an
    • as Indians, absorbed anything of Christianity. We can easily
    • Christianity once we have discovered that these souls for the most
    • part have experienced nothing of Christianity in their former
    • incarnations; that Christianity with them is merely a matter of
    • Christianity in Europe, that is, in its early development,
    • permeated with Christianity now swing in the other direction, and
    • incarnation among a people who had accepted Christianity.
    • and, above all, through their inward permeation with Christianity, to
    • foundation for whatever understanding was brought to Christianity in
    • incarnation of Christ in the man, Jesus of Nazareth.
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  • Title: Lecture: On the Reality of Higher Worlds
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    • A Public Lecture, Christiania, November 25, 1921,
    • Christiania, November 25, 1921
    • A Public Lecture, Christiania, November 25, 1921,
    • (Public Lecture, Christiania, Nov. 25, 1921)
    • students in Christiania. It was held in the largest hall — the
    • “Missionhaus” in Christiania, seating some 2,000 people.]
    • lectures here in Christiania — Anthroposophy strives to enrich
    • Jesus or Christ,
    • Verein, Christiania, 29th November, 1921.]
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • world-conception, because the spreading of Christianity did its
    • continued to exist even in the post-Christian centuries, had an
    • traditionally from a Christian direction and had gradually acquired
    • conceptual matters, the Christian philosophers have reached the very
    • revelation and was preserved within the Christian dogmas, and the
    • epoch to the other, and that the Christian development of philosophy
    • Christian dogmatism, produced the tendency to use the intellectual
    • a soul-habit which has risen out of Christian dogmatism.
    • fact is unquestionably a result of the Christian dogmatic
    • connection is the development of theology, especially of Christology,
    • for it shows us how the super-sensible contents of the Christ-idea
    • were made to uphold Christianity even in the face of the enlightened
    • deny that in their structure they originate from the Christian
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • characteristic way in the outwardly pious Christians, particularly in
    • observance of this commandment is, in a Christian meaning, far more
  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • him the Christ, then we may also see the Christ in this central
    • with the thought: “That is meant to be the Christ”, for
    • influence of Christ's hand pointing downward, the hand of the
    • through what we can see in them, the relation of man, or of Christ,
    • may think that Christ raises His left hand and sends out forces with
    • We might also think that the right hand of Christ pointing downwards
    • Rome. There we see Christ sending the righteous men to heaven and the
    • sinful ones to hell. We see Christ sending one part of mankind to a
    • good world and the other part to an evil world. The Christ that is
    • portrayed on Michelangelo's picture is not the Christ whose
    • spiritual science. The true Christ never condemns in wrath, nor does
    • of Christ. And Ahriman fetters himself, as a result of what takes
    • of Christ. When Christ raises his left hand and points downwards with
    • of Christ's hand. And what he thus experiences within him induces him
    • to break his wings. It is not Christ who breaks them, it is Lucifer
    • Michelangelo was not as yet able to portray the real Christ. Christ
    • time. Only in [the] future shall we be able to grasp the Christ Who
    • simply through the fact that He is there. The Christ on
    • sculpture, Christ is mute impersonal, and the Beings that approach
    • artistic achievement — the Christ, portrayed in
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  • Title: Lecture: Salt, Mercury, Sulphur
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    • Published in Anthroposophy, Christmas, 1930.] I would remind
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • power, the Christ, had connected Himself with an earthly man, Jesus
    • body, soul and spirit, but that it is instead a Christian's duty to
    • according to which a Christian who truly believes must acknowledge
    • traditions remained of the old Christological knowledge —
    • of theology through this? Christ-Jesus, the incarnation of a Being
    • human being, the less they feel induced to pursue Christological
    • not wish to rise to an understanding of Christ as a super-earthly
    • of reverence for the spirituality of Christ. The theology which
    • of Christianity, the denial of Christianity; it signifies the setting
    • anything to do with the spirituality of Christ. It is significant to
    • they do not die as men die. What did Christ take upon Himself, Christ
    • the evolution of humanity upon the earth, Christ died in a human
    • The Christ descended
    • from worlds where death is unknown. What Beings serve the Christ? —
    • the evolution of the earth, are Christ's servants. We cannot perceive
    • seek that which leads us to Christ. Spiritual science is needed above
    • all in order to attain a new knowledge of Christ. For Christ is here,
    • right, nevertheless the spiritual Beings that serve Christ live
    • behind the forces of Nature, thinking and directing them. Christ
    • of Christianity.
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  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • to promulgate something true and right about Christianity, about the
    • spiritual science holding a different view of Christianity. In
  • Title: Lecture: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • Movement was the beginning of The Christian Community as it
    • has since been called.] for the renewal of Christianity. The
    • receives with a really devoted Christian heart the theology offered
    • Golgotha, from the consciousness that the Christ Being Who formerly
    • if Christianity is to be kept alive, a renewal of the entire
    • otherwise Christianity cannot be the really vital force for our whole
    • their hearts a strong religious impulse, a specifically Christian
    • renewal of religion, that is to say towards a renewal of Christian
  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • souls having a uniform character for Christianity, and on the other
    • Christ appears at the end of “Kalevala”, but because he
    • a preparatory stage for Christianity and took up Christianity like a
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • it was until the epoch of the fourth century after Christ. It was then for the
    • proceed only up to a certain age in life. At the time of the death of Christ,
  • Title: Lecture: The Spiritual Communion of Mankind
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    • Christmas festival can be the
    • evolution of humanity. The Christmas Mystery — when it is
    • the founding of Christianity and in which many sublime cosmic
    • thoughts were given expression, or when we compare the Christmas
    • festival with Mysteries that were celebrated also in pre-Christian
    • power of the Christ, the power of the new wisdom which permeates the
    • in other words, with the Christ Impulse. This he can do at the time
    • the Christmas festival with the time when the earth is shut off from
    • twilight, the man of today who rightly understands the Christmas
    • Mystery should feel strengthened when at Christmas he steeps himself
    • course of the earth's evolution the Being who in pre-Christian ages
    • that a man should pass out of himself into the cosmos, the Christmas
    • The Christmas festival has a
    • the Christmas Mystery is only truly celebrated when the one does not
    • who came down to the Earth. And in the early period of Christian
    • Christianity. It was not until then that the old forms of the
    • Western Europe, overlaying the original Christianity and shrouding it
    • in traditions which will have to be superseded if Christianity is to
    • be rightly understood. For the character with which Christianity was
    • accordance with true Christianity, this finding of the
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  • Title: Lecture: Michelangelo
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    • Science we look at pre-Christian times, we shall find that the whole
    • Christianity but which originated in Judaism and still retained to
    • was a fact that no image was to be made. The earliest Christians did
    • not make any pictorial representation of Christ but employed only
    • symbols — the fish symbol, the monogram of Christ. The same had
    • Christendom, the Sistine Chapel in Rome, we see the command
    • during which sculpture rested, there appeared the Christian ideal: an
    • If we look at the dead body of the Christ we can see at once that
    • bears the adult body of her son Jesus Christ on her lap yet seems too
    • other Christian motif, the reason for this lay in the culture within
    • could be devised by the Christian world of the time. He sought to
    • of the world to its highest point in the coming of Christ to earth
    • what is to come in the Christ-Impulse and the Mystery of Golgotha.
    • Christ in the Spiritual World: The Search for the Holy Grail”
    • “The Four Sacrifices of Christ.”]
    • These Sibyls are very peculiar figures and modern Christianity will
    • pointers to the Christ Event and we have to take them just as
    • us the story of Christ emphasized so strongly how He drove out the
    • sibylline. For this reason also, Christ Jesus was so insistent that
    • Christ-impulse; that is the content, the theme of Michelangelo's
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  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • Christianity and Mythology, Part III,
    • different the farther back we go into pre-Christian ages — from
  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • Christendom, in regions more to the South of Europe. Many of these
    • were souls who had had no contact with Christianity in former
    • Christianity before their present birth. Christianity is something
    • which Christianity lives in the souls of Europeans today we must
    • realize that, broadly speaking, it was not a Christian impulse at all
    • first centuries of Christendom were in the more Southerly regions of
    • Europe and who received Christianity in a form altogether different
    • from that of today. In those times Christianity was still imbued with
    • and received Christianity in this form, are, speaking broadly,
    • character of the impulse they received in their early Christian
    • who were permeated by the Christian Impulse at that time are
    • Christian impulse in their earlier incarnation. They have carried
    • over these Christian sentiments into Eastern bodies and have been
    • civilized life in the East. Certain elements of the true Christian
    • in a previous earthly life imbibed from early European Christianity a
    • the Mystery of Golgotha and in the earliest centuries of Christendom.
    • which can be awakened in one who has allowed the Christ Impulse to
  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • take up the divine impulse, the Christ Impulse, through his own
    • the “simple”, “plain Christian faith” of the
    • soul's salvation through Christ, of eternal life attained
    • through Christ, without having to do anything for it. “Faith in
    • the salvation through Christ” is something which they cannot
  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • literature of how Christianity is deepened, and can stand forth in
    • personal experiences of the Christ Who appeared in a personal form.
  • Title: Lecture: How Can the Destitution of Soul in Modern Times Be Overcome?
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    • out of the group to teach people about Christ. But in the fifth
    • period Christ is already actually entering the individual soul.
    • Already, unconsciously or subconsciously, we all carry Christ within
    • from doing all we can to further what will make Christ universally
    • centuries of the Christian era this or that may have been adapted to
    • Christ-conception. In this way we bring to every soul what it
    • The various forms assumed by Christianity were established in the
    • Christ entered earth-life, and He has remained in earth-life since
    • earth-life that Christ should have entered it. But now let us
    • the reverse of ours. Christ left the sphere of the Angels to come to
    • say: Christ left our world to go through the Mystery of Golgotha. And
    • rejoice that Christ in His healing power should have come to us in as
    • bodies should live with the Christ-thought in such a way that it can
    • Golgotha — shine up to the Angels as a light. Men say: Christ
    • able to dwell in us — “not I, but Christ in me.”
    • The Angels say: Christ has gone from the sphere of our inner life,
    • and He shines up to us now like so many stars in the Christ-thought
    • receive Christ in a new way. For we forge a real link with the
    • the central impulse of earth evolution, to the Christ impulse. The
    • Christ impulse will become our real link with the spiritual worlds
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  • Title: Lecture: The Significance of the Mass
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    • The Christian Mystery.
    • Christopher Bamford.
    • The Christian Mystery.
    • Christopher Bamford.
    • the appearance of Christ anyone who wished to acquire
    • now Christ appeared upon the
    • event took place in the Sacrificial Death of Christ Jesus.
    • memory of those Mysteries Christ
    • to Christ were no longer required to “see,”
    • thousand years after Christ was to educate man for the
    • Christ
    • man. Wine is the symbol of personal man. Christ changed the
    • purified. Therefore for two thousand years Christianity was
    • to live without the doctrine of reincarnation. Christ
    • appeared to sanctify personality. As a sign that Christ
    • transmuted in the higher nature, Christ Himself. The
    • God, of the Logos Who had become Flesh in Christ; and then
  • Title: Lecture: The Templars
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    • number of souls who were faithful and devoted followers of Christianity
    • blood of the Templars belonged to Christ Jesus — each one of them knew
    • this — their blood belonged to nothing else on earth than to Christ
    • “Not I, but Christ in me!” And in bloody and severe combats, in
    • had gained the power actually to attain Christian initiation by means of the
    • historical event. Christian initiation may be attained in the manner
    • were accused above all of blaspheming Christianity, of blaspheming the
  • Title: Paths to Knowledge of Higher Worlds
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    • A lecture given in Christiania, 26th November, 1921.
    • Christiania, November 26, 1921
    • A lecture given in Christiania, 26th November, 1921.
    • (Christiania, Nov. 26, 1921)
  • Title: Lecture: Some Characteristics of To-day
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    • People believe themselves Christians but have not even understood the
    • Christian” or “Christ” or
    • speaking in a Christian sense, even if what one is saying may be very
    • unchristian. But if we hold we are making known what the Christ is
    • carried over into Christianity — people find it unchristian.
    • specially Christian in consequence. So, too, one is not
    • State” proposals, are the Christianity of to-day; they are,
  • Title: Lecture: The Seeds of Future Worlds
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    • these worlds. He must do so, if Christianity is again to become a
    • clearly when we look at the modern conception of Christ — if
    • indeed modern times may be said to have any idea of Christ at all.
    • cannot possibly come to an idea of Christ as long as he makes use
    • of forming a true idea of Christ.
    • Harnack says that Christ the Son does not really belong in the
    • Christ Jesus has place in the Gospels only in so far as He brought
    • of the Father God. Thus in the sense of this theology Christ is of
    • Christian times, up to about the third or fourth century, when there was
    • still a good deal of the Oriental wisdom in Christianity, men were
    • engaged attention in the early Christian centuries have long ceased
    • Christ, he wants to acknowledge Him — but through inner
    • Christ God. Modern theology has not the Christ at all; it has only
    • the Father — but it calls the Father “Christ,”
    • because it has received the tradition of the Christ Being in history
    • and, quite naturally, wants to be Christian. If we were honest, we
    • should simply be unable to call ourselves Christians in modern times.
    • so speaking because for him both the Father and the Christ are
    • Father and Christ. If you are inwardly honest with yourselves, you
    • Father God and the Christ, the two ideas become confused and
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  • Title: Lecture: Realism and Nominalism
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    • the ancient Mystery wisdom of God the Father, looked upon the Christ
    • divine creative Father-principle lives in Nature, and Christ is the
    • the Christ otherwise than by saying that he was the Son of the
    • see the Christ in his own being. They did not base themselves on the
    • old theology which considered the Christ only as the Son of the
    • Gospels in order to know the Christ as an independent Being, from the
    • Christ. Really, this is what lies at the foundation of the Wycliffe
    • the Christ as an independent Being.
    • divine spiritual being of the Christ. Modern theology lost this
    • looked upon the Christ as the “meek man of Nazareth”.
    • Christianity”, you will find that it contains a relapse; for in
    • this book a modern theologian again describes the Christ very much
    • Christianity”, we could substitute the word
    • Christ” wherever we read the word “God-Father”
    • of the Father” considered the Christ as the Son of God, people
    • Christ himself, in his divine spiritual being, the spiritual
    • conception was already lost. They did not approach the Christ at all.
    • Christ — but only a universal God. This is what Geyer said,
    • because he honestly confessed that people indeed spoke of the Christ,
    • by the description of the Christ, as being merely the Son of God, and wish
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  • Title: Lecture: Spiritual Science, a Necessity for the Present Time
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    • the soul can develop of its own accord will serve to grasp Christ
    • fully, the Christ who passed through the Mystery of Golgotha, so that
    • St. Paul's words, “Not I, but Christ in me”, will become
    • Christ with all the soul's inner forces of knowledge. This is a
    • in which the Christ-Impulse has influenced mankind since the Mystery
    • the centuries which have elapsed since that time, the Christ-Impulse
    • Christ-Impulse does not only appeal in an intellectual way to human
    • impulse. The Christ-Impulse streams with living strength into the
    • event in order to understand how the Christ-Impulse worked in
    • Christ-Impulse; but this Impulse already worked as a living force in
    • might say, the Christ-Impulse and brought about through it important
    • the Christ-Impulse lived in the Maid of Orleans that a living Impulse
    • understanding could not the Christ-Impulse, this impulse worked through the
    • influence of the Christ-Impulse does not depend on the comprehension
    • we have for it. I might say that the Christ-Impulse penetrated into
    • and days between Christmas Eve and January 6th, the festival of
    • Christ's appearance. Olaf Asteson's very name indicates that he
    • and which go from the day of Christ's birth to the day of Epiphany on
    • the legend describes the forces of the Christ-Impulse which strongly
    • illuminated by the physical forces of the sun. And because Christ is
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  • Title: Lecture: Fundamentals of the Science of Initiation
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    • different from that of a later time. The origin of Christianity
    • of humanity through the birth of Christianity we shall understand
    • rise of Christianity — not to mention Jewish history — is
    • preparation for Christianity. This whole extent of pagan
    • culture is essentially different from our modern Christian culture.
    • the eight centuries preceding the rise of Christianity. We may even
    • was the Christ Impulse which has arisen from the Mystery of Golgotha
    • after Christ. Try to read the description of Occidental wisdom up to
    • centuries the moral impulse was borne by the Christian impulse.
    • that which is really contained in the Christian faith. In our time it
  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • Christ, or a spiritual power of some kind, to do what he
    • little stress on men being redeemed by Christ, not by
    • not God, why does not Christ, come to the help of this or
    • will put it as follows. The old pre-Christian civilisations
  • Title: Lecture: Buddha
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    • Buddhism and Christianity.
    • centuries before the Christ Impulse was destined to dominate Western
    • compare it with Christianity. Six hundred years after the appearance
    • the Christian has quite a different attitude. Putting aside
    • Christian conception as follows. In so far as the Christian
    • pictures of the Book of Genesis. The attitude of the Christian to the
    • world is very different from that of the Buddhist. The Christian
    • Thus in Christianity we are
    • temptation plays an essential part. The Christian who pierces
    • the surface of Christianity into its depths must say that because of
    • maya and illusion;” the Christian: — “I have
    • Christian asks the same question but realises: “The fault is
    • therefore he must overcome the world, but the Christian feels
    • When the Christian realises
    • And so the Christian feels
    • overcoming the thirst for existence. The Christian seeks liberation
    • and Paul's words: “Not I, but Christ in me!” —
    • must be overcome. He must leave this world!” But the Christian
    • is the fault!” The Christian stands in the world
    • “Not I, but Christ in me!” The Christian should say:
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  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • the light of the Mystery of Golgotha, when through Christ Jesus an
    • stars — He Whom a later age called “Christ” and an
    • resurrection of Christ were, in the first place, the most essential
    • features for those who truly understood Christianity.
    • human body. The Christ has now become an “extract” of the
    • Christ impulse gazed at the dead figure on the Cross, at the
    • beyond death — for death had been conquered by Christ in the
    • Nascimur. The early Christians, in whom the impulse of esoteric
    • Christianity was still living, buried their dead but held divine
    • by the soul that is united with Christ; the tomb became an altar.
    • united with Christ, Who as the spiritual essence of the stars
    • was the answer to the riddle of Nature. Christ was the answer
    • preserved — proves that as the Christian Initiates contemplated
    • the Mystery of Golgotha, in the certainty that Christ had descended
    • union of mortal man on Earth with Christ. Through Christ, man redeems
    • death and resurrection of Christ. If your earthly life is more than a
    • mere natural existence, if it is such that. Christ's Kingdom is
    • communion with Christ Himself. Christ, the Divine Being, becomes your
    • brother; in death and in life you die in Christ.” The truth of
    • life in God the Son, in Christ, could now be added to the primeval
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  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • The Spiritual Union of Humanity through the Christ Impulse.
    • Die geistige Vereinigung der Menschheit durch den Christus-Impuls,
    • Christ problem as a whole — a fact that is no doubt surprising. A
    • beings to understand the coming of Christ into the world as a
    • very time when the Christ united with earthly evolution, humankind
    • understand, in a true and profound way, the nature of the Christ
    • the announcement of Christ's coming was not itself a new
    • Mysteries, the Christ had already been mentioned as the “coming
    • proclaimed the coming of Christ. One viewed the Christ being, of
    • had gradually degenerated, so that, when the Christ did come, people
    • were less able than ever to speak, as human beings, about the Christ.
    • conceive of the Christ Mystery out of a fresh, new impulse.
    • first centuries of the Christian era, we find great spirits arising,
    • are concerned with the Christ (they still knew this, of course); the
    • Christ can be understood only as a spiritual being connected with
    • spiritual and suprasensory impulses. This Christ descends from cosmic
    • Gnosis had been able to understand the Christ, but they knew that he
    • faculties. This was what they knew about the Christ.
    • was born; he carried the Christ, and God lived in that human being.
    • concerned with the Christ. How should we conceive the union of these
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  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • contained a purely Christian element. It describes the battle of
    • Elias with Antichrist. But the manner in which this battle of Elias
    • with Antichrist is described, the whole way in which the story is
    • Kingdom of the Antichrist.
    • they did not see the same as that which the Christian of
    • not said: Christ allows His Blood to stream down from above, but:
    • Realm, — because it was felt that Christ must be placed
    • mid-way between, to the Kingdom of Christ. Until we reach this
    • and balance. Christ stands there as the Balance between Lucifer and
  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • name of Christian Rosenkreutz, and that this Lodge longed to hear
    • when I reflect that in order to speak about Christian Rosenkreutz at
    • that for some years we have designated as the Christ is the result of
    • of Christ into the body of Jesus of Nazareth at the time marked by
    • yet, we could not understand Christianity without possessing
    • these truths. We cannot really understand Christianity, for instance,
    • cannot understand Christianity; for what could he make of the words
    • of St. Paul, ‘If Christ be not risen, then is our preaching
    • Christianity.
    • It is precisely these facts relating to Christianity, to the Mystery
    • not interested in Christ, and never have been. They do not feel any
    • meditating about the Being of the Christ, or in making occult
    • Christ.
    • contains great truths concerning everything not Christian, —
    • but in respect to what is Christian, is the greatest nonsense. With
    • exception of Judaism and Christianity, — The Secret Doctrine
    • is very useful. But nothing relating to Judaism and Christianity
    • became inadequate for the understanding of Christianity. Allow me to
    • mode of understanding Christianity, but it was not possible really to
    • understand Christianity by means of Eastern conceptions. These only
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  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • immersed as a spiritual being, feeling one with the Christ-being,
    • carried by the Christ-Being, swimming — though not in a sea of
  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • the Christ-being when we grasp the idea of the bestowing virtue, the
    • to the earth by the Christ-Being is on the earth, fulfils its life on
    • nature of the Christ-impulse. We are then able to understand the dim
    • we see this picture again, and see how the Christ grows forth from
    • will be our task to study the Christ-Being in the spiritual nature of
  • Title: Evolution/Aspect: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth (Part 1)
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    • as it were, we have before us the meaning of the earth, the Christ.
    • wish to avoid the death of sacrifice.’ That which Christ might
    • the greatest renunciation made by Christ Jesus confronts us when, by
    • to enter His sphere. If we are able to see in Christ Jesus all that
    • whose very nature was resignation. Christ renounced that which would
    • the Christ seated among the twelve, and Judas, the betrayer, in the
    • value might enter into evolution, Christ Himself had to place His
    • immortal Divine power. And this representation of Christ surrounded
  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • by any of the phenomena known to man, that the Christ incarnated in
    • to have risen like Christ — all these reasons are on the same
    • Christ-Being’ it must clearly be impossible to
    • Christ-Being is the Mystery of Golgotha; that is, the conquest of
    • Would Christ undergo death He must descend to the physical plane!
    • Christ Himself belongs to the higher worlds and came down to the
    • perceive the Christ as an etheric figure of the astral plane, as Paul
    • becoming able to perceive the Christ by means of the higher faculties
    • worlds, that Christ is a reality; that He lives; they will learn to
    • development of Christ Himself is progressing — and that
    • appears as a first shining forth of Christ in the world of man. So
    • Christ for the next three thousand years from our present century.
    • enacted on earth as the origin of all the subsequent Christ
    • Christianity could be brought about without having a power behind
    • Christianity as a Mystical Fact. They were able to convince
    • themselves of the actual existence of Christ Jesus by the
    • such and such a position, then He whom they call the Christ must have
  • Title: Lecture: Fall and Redemption
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    • really understanding Christ. Those who still understood something
    • Christ completely, said of Christ that he came to earth, that he
    • They took up what was proclaimed about Christ in written
    • when Christ must be understood. But we resist this
    • understanding of Christ, and the form this resistance takes is
    • Christ really is still lived in those who say that they understand
    • Christ, what would happen? They would have to be clear about the fact
    • that Christ, as a heavenly being, descended to earth; he therefore
    • the earth was in fact a new land for Christ. We must extend our
    • Then we draw near to the language that Christ spoke.
    • must in fact first learn the language of Christ, the language
    • relearn this language in order to make sense out of what Christ
    • spoken about Christianity and described the history of Christianity,
    • the point now is to understand Christ, to understand him as an
    • [From the Oberufer Christmas plays.] One simply
  • Title: Foredrag: Kristusimpulsen i tidens utvikling og dens virke i mennesket
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    • Nicht er allein, der Christus in ihm.
    • ist in seiner Erinnerung der Christus,
    • wird der Christus leuchten
    • aus aer durchchristlichten, durchgöttlichten
  • Title: Lecture: Man's Fall and Redemption
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    • only be redeemed through the Christ. Christianity must first be
    • thinking must be saved by the Christ, he would probably put his hands to
    • his head and say: “The deed of Christ may have an influence on a great
    • the need of taking a true Christology seriously. This means that
    • which can be misunderstood so easily, must place the Christ in
    • Christianity, too, will remain a matter of faith, not of knowledge.
    • allow itself to have anything to do with the Christ. Thus we have our
    • knowledge in the spirit of the Christ-impulse he will attain
  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • The lecture presented here was given at the University of Christiania
    • Christiania, December 1, 1921
    • The lecture presented here was given at the University of Christiania
    • University of Christiana
    • the Christ-Being in relationship with the earth.
    • Now Christ's words
    • Paul: “NOT I, BUT CHRIST IN ME.” If a Christian
    • Christianity inwardly and who says, “Not I, but Christ in
    • me,” understands Christ's words, “Heaven and earth
  • Title: Lecture: The Supersensible in the Human Being and in the Universe
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    • opinions and exercises that lie far back in pre-Christian times;
    • Nazareth, lived the divine-spiritual being of Christ.
    • this divine-spiritual being of Christ had come down to them on
    • Christians accepted so unconditionally the wisdom contained in
    • Christ, who had appeared on earth in the human being, Jesus of
    • soul-spiritual worlds, as a human soul. The first Christians knew
    • that Christ had come down to the earth in order to give man on
    • is to say, upon the Christ who overcomes death.
    • wisdom enabled the first Christians to grasp — in the form
    • the Christ as that Being who came down to the earth. Modern
    • Nazareth, but also to the divine-spiritual Christ, who came down
    • strength that the Christ unfolds within us, in accordance with
    • St. Paul's words — “Not I, but Christ in me”
    • us to pass through death with Christ as living souls, so that we
    • eyes, through the Light that Christ brought down to the
    • spiritual science can thus kindle the religious-Christian life;
    • the religious and Christian life can thus be deepened. The past
  • Title: Lecture: Foundations of Anthroposophy
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    • The lecture presented here was given at the University of Christiania on
    • Christiania, November 28, 1921
    • The lecture presented here was given at the University of Christiania
    • University of Christiania
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • East and West in the Light of the Christmas Idea
    • Christi. Der Mensch in seinem Zusammenhang mit dem Kosmos. Band IX,
    • typescript series entitled: Christmas and Christ.
    • Fest der Erscheinung Christi. Der Mensch in seinem
    • Christmas and Christ. The translator is unknown.
    • THE LIGHT OF THE CHRISTMAS IDEA
    • arranging a study course for the Christmas holidays (Christmas
    • festivals of the year work should stop and that Christmas in
    • conceal the fact that this Christmas above all calls for other
    • other at Christmas, they adorn the tree and do other things out
    • Christianity consists in their calling out “Lord,
    • Lord,” or in uttering the name of Christ as often as
    • Christianization of our whole life, in which it does not suffice
    • to utter the name of Christ, but entails that we should deeply
    • and intimately unite ourselves with the Spirit of Christ. We see
    • years before Christ, and by going back still further into a
    • of reverence in accordance with early Christianity.
    • the living Christ on his way to Damascus, the Christ that can
    • believed in the risen Christ, not in the living Jesus, and he
    • risen Christ. Out of this special insight into the connections of
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  • Title: Lecture: The End of the Dark Age
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    • Auferstehung. Exoterisches und esoterisches Christentum, Bibliographic
    • a Striving for Spiritual Understanding of Nature Permeated by Christ.
    • Christentum,
    • Permeated by Christ. The translator is unknown.
  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • Golgotha will have Christ for his strong guide in the moment when his
    • Christ-experience what an older humanity had from the Mysteries.
  • Title: Lecture: Reincarnation and Karma
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    • Christianity and real Religion,” in one of the thirty-nine
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • long before our Christian Era. A time which we can only
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • This lecture was given at Cologne, Germany on Christmas day
    • A Christmas and Easter Poem by Goethe
    • Three Holy Kings, according to the tradition of the Christian
    • at the birth of Christ Jesus. And from this realisation he
    • Christ Jesus.
    • towards understanding the Christ-principle, and what it is to
    • approach this fundamental symbolism of the Christian tradition.
    • understand Christianity as the religion of earthly harmony they
    • into the One principle, the Christian principle. When this
    • principles of esoteric Christianity saw in Christianity not
    • the Christ-principle a force that indeed represents for mankind
    • spiritual world. This was how the esoteric Christian of the
    • Christian looks on the universe as he looks on the human body.
    • eternal, spiritual in man, the esoteric Christian regarded the
    • or less unconsciously, was for the esoteric Christian the
    • esoteric Christian did not confine himself to such general
    • Christian looked up to the sun he revered in the sun the
    • external revelation of his Christ. In the first place the
    • Christ was for him the sun's soul, and the esoteric Christian
    • said: “From the beginning the sun was the body of the Christ,
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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • and her son, this entry as it were, of a very remarkable Christianity
    • into the epic — I say expressly a very remarkable form of Christianity
    • that to my idea, such a delicate, impersonal representation of Christianity
    • is nowhere to be found as in the ending of the Kalevala. The Christian
    • Indeed one might say, one is not once reminded of the historical Christ
    • our souls, that at the moment when Christianity enters, when the Son
    • when Christianity found admittance into Finland; and this primeval force
    • relates itself tom Christianity in such a way-that everything which
    • and seventh centuries before Christ. The collective configuration of
    • finely and so delicately at the end of Kalevala, when the Christ is
    • expression — un-Palestine-like description of the Christ-impulse,
    • human development, and at the same time in co-operation with the Christian
    • idea, the Christian impulse. That is the infinite delicacy at the end
    • preceded this conclusion belongs to pre-Christian times. But as truly
    • is indicated at the end of Kalev as pertaining to the Christ, always be
    • to us which is immortal, which can be permeated by the Christian conception,
  • Title: Lecture: The (Four) Great Virtues
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    • year last year, [Christ and the Spiritual
    • Steiner Press.] you will find how the Christ Impulse worked
    • through the Mystery of Golgotha, and how Christ lives in the most
    • quarrelling, the Christ Impulse lived on and brought about the
    • human beings, but the Christ Impulse works in this personality,
    • became a kind of representative of the Christ Impulse itself for her
    • time. This she was only able to do, because the Christ Impulse could
    • that we celebrate the Christmas Festival in the time when the sun has
    • legends tell us that over Christmas, up to 6th January, people have
    • ended during the Christmas time of the year 1411. She was born,
  • Title: St. Augustine
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    • lived from the year 354 to 430 of our Christian era. We will
    • correctly), by uniting certain old pre-Christian basic concepts
    • moment of the pre-Christian era. You must hear in mind that the
    • to-day in their beginning. In that pre-Christian age one could
    • yet ripe to receive then. In that pre-Christian epoch
    • pre-Christian age, through those Mysteries, man turned his
    • the pre-Christian World-Conception, is led to his conceptions
    • the vision of the Corpse of Christ on the Cross is not
    • away from the corpse; and then comes the Christ-symbol, the
    • `being born' on the Earth. In those pre-Christian ages one did
    • those pre-Christian conceptions depended on the fact that the
    • honoured in those pre-Christian Mysteries, the Sun-life was
    • else, not so important in that pre-Christian age, but very
    • specially important in our post-Christian age, and that
    • was not so important in the pre-Christian ages, because it was
    • remained as an inheritance of the Moon. For our post-Christian
    • Christ, Who passed through the Body of Jesus of Nazareth,
    • Christian Initiates on the contrary said to their disciples:
    • Golgotha, and, whereas in pre-Christian ages the most important
    • substantiate Christianity, so on the other hand in Saint-Simon
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  • Title: Architectural Forms
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    • to show how the Christian spirit identified itself with
    • raised by those who still had sympathy with the old Christian
    • the conception of heaven held by mediaeval Christianity. We
    • man whom I have mentioned before, Christian von Ehrenfels, who
    • quite curious. And this Cosmogony of Christian von
  • Title: Goethe's Secret Revelation: Lecture I
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    • wall, above the fairly low doors; and at it Christ and His
    • Prior and of Christ looked across at each other like two opposite
    • on cushions. No, it had to resemble the present; Christ was to take
  • Title: Goethe's Secret Revelation: Lecture III
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    • pantomimes and through Christopher Marlowe had reached a literary
  • Title: Goethe's Secret Revelation: Lecture IV
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    • Christ and promised him all the kingdoms of the world and their
    • Whoever heard here the lectures on ‘Christian
  • Title: Purpose of the Goetheanum and Anthroposophy
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    • high, in which Christ, as the Representative of mankind, is
    • Representative of humanity, Christ, to the incorporation
    • of the Christ-God in the body of Jesus of Nazareth. It shows
  • Title: Goethe, Comte and Bentham
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    • the humanity of post-Christian tines, after the Mystery of
    • pre-Christian era to suppose that his soul was produced by his
    • physical body as the modern man does. In those pre-Christian times
    • development of man in pre-Christian times; he gives himself over to
    • effective working of Christ Jesus (and of this we shall speak
    • through the “Christus in mir.”
    • Christ in me,” man should be brought
    • “Nicht ich, aber das Christus in
    • mich,” “Not I, Christ in me.”
    • Thus in the first Christian Centuries it was endeavoured to
    • individual Gods, — the Christians called them Angels —
    • of Truth simply did not exist in the first Christian
    • Nationalism, as was possible in the pre-Christian age; because in
    • the pre-Christian age it was not only a human view — that a
    • “Nations” are relics of the pre-Christian Age,
  • Title: Tree of Knowledge and the Christmas Tree
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    • Tree of Knowledge and the Christmas Tree
    • Christmas Thoughts and Voices, “Bergkristall” by Stifter.
    • The Spiritual Union of Humanity through the Christ Impulse,
    • Die Geistige Vereinigung der Menschheit Durch den Christus-Impuls.
    • Christmas Thoughts and Voices, “Bergkristall” by Stifter.
    • The Spiritual Union of Humanity through the Christ Impulse,
    • Die Geistige Vereinigung der Menschheit Durch den Christus-Impuls.
    • age, met the expansion of Christianity to the north. They
    • Christianity. This instinctive valour was lost later than
    • the Christ-impulse; the transformation of valour and bravery
    • Christ-impulse, has become the special virtue of the
    • in one who rightly understands the Christ-impulse, this
    • anthroposophical understanding of the Christ-impulse that it
    • will become feeling. Through the Mystery of Golgotha Christ
    • Now that the Christ-impulse is in the world, if through what
    • into which the Christ-impulse has flowed. Thus, because the
    • Christ-impulse is now here, we directly destroy something of
    • been said, that Christ was first crucified on Golgotha, but
    • man. Since Christ has entered into the Earth development
    • again: Christ is crucified anew as long as immorality,
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  • Title: Mysteries of the Sun: Lecture I
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    • the threefold Sun-mystery of the sages with the Christ
    • Christ; for them the Sun-wisdom was united with the
    • Christ-wisdom.
    • vanished. It was already vanishing by the eight pre-Christian
    • connection of Christ with the spiritual Sun has been cut off.
    • Thus the Christian gathers and Teachers of the Church have
    • the development of Christianity (as it is called) a veil was
    • all-embracing wisdom of Christ's connection with Sun-Mystery.
    • The Threefold Sun and the Risen Christ
    • its origin to Christianity having come down into all that was
    • Roman, we should have to say that this Christian Church,
    • shrouding as far as possible the Christ-Mystery, as far as
    • Christ-Mystery. By this, the Church has become an institution
    • for holding back the mystery of Christ, an institution for
    • Christ-Mystery. This is something that today must become ever
    • behind all that, they saw the Christ who had not then
    • descended to earth. In those olden times Christ was seen to
    • There is nothing in which Christ was thus seen that will last
    • and also Christ in the cosmos were revealed to man before the
    • its seed in man alone. The Christ had to come to man out of
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  • Title: Mysteries of the Sun: Lecture II
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    • highest degree fatal for the Christianity then arising in
    • consciousness, what in those ancient times even Christianity
  • Title: Mysteries of the Sun: Lecture III
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    • up to approximately the middle of the eighth pre-Christian
    • wisdom. In those olden times before the eighth pre-Christian
    • ancient mysteries. Since the eighth pre-Christian century
    • deepening of our comprehension of the Christ-Being they must
    • next weeks. But then after the eighth pre-Christian century,
    • Chemical Wedding of Christian Rosenkreutz
    • Chemical Wedding of Christian Rosenkreutz
  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • a course given in Christiania. So this inherited Wisdom was a
    • pre-Christian centuries. And if we wish to establish an
    • pre-Christian Rome again appeared, and as if everything which
    • has happened since then, including Christianity itself, (even
    • if these gentlemen externally speak of Christ, and so on),
  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • Christ in the way He was perceived by Luther. But modern man
    • wanting to find the Christ must do so by direct perception.
    • Christ through inner perception. What for many years
    • religious faith seriously. Even for Christians the
    • people immediately say: He is not speaking of Christ at all,
    • what he says is not Christian! — Certainly nothing
    • becomes Christian because in every third line Christ's name
    • convinced of its being spoken out of the mood in which Christ
    • is not talking of the Christ. He should be speaking with more
  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • Christ in the same way in which Luther regarded Him! But men
    • Lutheran view of Christ has no reality nowadays and becomes
    • day is to find Christ, he must find Him by direct
    • Christ. It is quite possible for that which spiritual science
    • seriously. The Christians have a precept that the name of God
    • the Christ, therefore what he says is not Christian! But I
    • assure you that a man is not necessarily Christian just
    • because he utters the name of Christ in every third line he
    • by what is said in a sense that is according to Christ's Will
    • man does not speak about the Christ. He ought to speak in a
  • Title: The Sources of Artistic Imagination and the Sources of Supersensible Knowledge
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    • sphere of commonplace intercourse. Christian Morgenstern is
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • of the Divine, by the coming of Christ with His message to the Earth.
    • world—at that very moment the Christ came down from the spiritual
    • extent, but as human beings begin to understand the sense in which Christ
  • Title: An Impulse for the Future
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    • no longer sufficient to capture the newly pulsing life, the Christian
    • the individual, whom we have called Christian Rosenkreuz since
    • incarnations: Christian Rosenkreuz; and that this endowment shall be
  • Title: Contrasting World-conceptions of East and West
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    • last two or three thousand years before Christ, this powerful
  • Title: The Mystery of Golgotha
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    • The Christian Mystery,
    • Die Christliche Mysterium. Die Wahrheitsprache der Evangelien.
    • Luzifer und Christus. Alte Esoterik und Rosenkreuzertum.
    • The Christian Mystery,
    • Die Christliche Mysterium. Die Wahrheitsprache der Evangelien.
    • Luzifer und Christus. Alte Esoterik und Rosenkreuzertum.
    • Mystery of Golgotha to say that the life and work of Christ
    • should bear in mind that with the appearance of Christ Jesus
    • to the question: Who was Christ Jesus?
    • Christ.
    • bodies at the disposal of the individuality of Christ. Christ
    • of Christ-Jesus who lived upon the earth for three years and
    • order to understand the true being of Christ, we must go far
    • Christian esotericism they are called Angeloi = Angels. Only
    • Christ's deeds on earth gave man the capacity to absorb into
    • What Christ fulfilled upon the earth, was prepared by other
    • before Christ, and who were men who had already absorbed a
    • absorbed the spark of Christ. Also Moses belongs to them. But
    • Fire-Spirit is the Christ, the only divine Being who lived on
    • and as a result, all those who feel united with Christ Jesus
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  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • The Spiritual Union of Humanity through the Christ Impulse,
    • Die Geistige Vereinigung der Menschheit Durch den Christus-Impuls.
    • The Spiritual Union of Humanity through the Christ Impulse,
    • Die Geistige Vereinigung der Menschheit Durch den Christus-Impuls.
    • minerals, so 6000 years before our Christian ere marked the
    • founding of Christianity; this will bring us to a time when we
    • ourselves for the Christmas Festival, as explained during one
    • within us as a sacred Christmas feeling, we prepare ourselves
  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • possibility of a wise paganism alongside Christianity then
  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • Christianity must be widened through a permeation, as I said
  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
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    • what the Old Helm wanted to make of themselves and that Christianity,
  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • conception of the Christ. The essential is that we feel what is here
    • art representation, to the Christ. That is, we shall discover the central
    • being of all earth's existence, the Christ, when we experience that
    • which is to be felt in this form. The Christ may to-day discovered purely
    • Christ. And he will then be able to find again in the Gospels, in all
    • historical documents, the Christ he has discovered. We cannot to-day
    • of the Christ.
    • we shall come to the understanding of the Christ. It is just the task
    • of the Christ. Hence there could not be a visionary Christ-figure, concerning
    • our Building, but the Representative of Humanity, in which the Christ
    • of the art of occult investigation. You see, that figure of Christ which
    • is the traditional one arose only in the 6th century after Christ. For
    • on the point, it is for me a fact, that the Christ Jesus who walked
    • was travelling on a lecture tour from Christiania to Bergen, I saw on
  • Title: Cosmic Forces in Man: Lecture I: Cosmic Forces in Man
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    • Three lectures given in Christiania, November 24th, 27th and
    • Eleven lectures, Christiania 7th
  • Title: Cosmic Forces in Man: Lecture II: The Soul Life of Man ...
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    • Three lectures given in Christiania, November 24th, 27th and
  • Title: Cosmic Forces in Man: Lecture III: The Mission of the Scandanavian Peoples
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    • Three lectures given in Christiania, November 24th, 27th and
    • see the spread of Christianity. But something else as well is to be
    • perceived. Christianity makes its way from the East into the Pagan
    • upon Christianity. Efforts are made to understand Christianity through
    • the Gnosis, as it is called, to interpret Christianity in the light of
    • not until the fourth century, just at the time when Christianity
    • Gnostic conceptions, the wisdom-filled conceptions of Christianity now
    • the old Gnostic wisdom into Christianity is branded as a heretic:
    • wisdom with Christianity, is ostracised. And finally Christianity is
    • Church. In the fourth century, that which in Christianity had once
    • are called upon to lay hold of Christianity in a more elementary way,
    • with a kind of abstract feeling. Christianity makes its way from the
    • to the fifteenth centuries, the Christian life which develops in the
    • regarded as an undesirable element in Christianity... There you have
    • Christianity spreads out, finds its way into the Greek world, the
    • centuries of the post-Christian era. External history gives no true
    • Christian era had long since vanished in the South. But it is a
    • Christianity. This stream flows towards the, South East but meets with
  • Title: First Lecture: The Gospel of St. John
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    • relevant to the life of the founder of Christianity. They are
    • general picture of the life of Christ Jesus. On the other
    • as it was born in him through the impact of Christianity.
    • could be taken as Christian historical facts.
    • explaining symbolically the Christ myth and the Bible in
    • that related to the life of the founder of Christianity, and
    • was the founder of Christianity could not readily be
    • Christian mystics so often expressed in profound and
    • Christ were born in Bethlehem a thousand times
    • an inner experience of Christ — there is the
    • it down says of Christ (the words are not to be taken
    • the life of Christ Jesus as John describes it from his own
    • is told us of the founder of Christianity is not authentic.
    • see genius. Although one learns the truth of Christ Jesus
    • relationship between Christ Jesus and the divine man that
    • which in its fullness represents the Christ. When you know
    • in order to experience the Christ, his own higher divine
    • Christ Jesus but a biography of the developing human soul.
    • only makes people into Christians but enables them to awaken
  • Title: Second Lecture: The Gospel of St. John
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    • make it alive in us, we come to know the Christian
    • Christian initiation has similarities with other ways of
    • Christian initiation.
    • pupil of the Christian initiation has to undergo seven
    • feet, the first stage of a Christian initiation. Christ
    • second stage of the Christian initiation is the
    • disciple who bears witness that Christ lives. Now the higher
    • Christian mystic. He feels as though the whole earth was part
    • Gospel is a description of this Christian path of initiation.
    • time is divided into before and after Christ.
    • Christianity attains its real meaning when it is followed as
    • be lived inwardly. The Christian spirit has to be experienced
  • Title: Third Lecture: The Gospel of St. John
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    • deeply into the essence of Christianity, and has shown us
    • Christian document. We have seen that it should not be read
    • the birth of Christianity.
    • last lecture we came to know the Christian initiation, but it
    • was not Christianity that first made initiation possible. At
    • Christianity all these things became more inward. Since
    • Christianity has provided us with such documents as the John
    • pre-Christian times available. One had to be introduced into
    • practised far into the Christian era. For a long time it was
    • at the time of the birth of Christianity it still had a
    • Christianity knows nothing of this teaching of reincarnation.
    • manifest. Can this be reconciled with true Christianity? No.
    • Christianity would be morally degraded. Interpreted
    • answered him, ‘We have heard out of the law that Christ
    • fundamental Christian truth: I am the Way, the Truth and the
    • Christian mystical truth — “I am the Way, the
    • recognise Christ through their higher comprehension. When
    • conception. Christ will reappear in the world. The doctrine
    • Christ, reincarnation was generally accepted. Life between
    • Christ, and the present day. Those living then, appear again
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  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • above individual man. Christianity endeavored in the succession of
  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • arise. More details are to be found in my Christiania lectures as to
    • civilisation designate by the word “Christ,” is that which
    • Christ. He was the portal through which occult vision could be
    • with the Christ.
    • which the spirit of Buddha was never mistaken for the Christ-Spirit
    • Christ. In the solar system we cannot, in the ordinary sense, speak of
    • speak of the Christ, who passes through the spheres of the different
    • climax, we must distinguish this Christ-Spirit from the spirits of the
    • occultists has already been accomplished. Did the Christ-Impulse arise
    • in the West? Has any western nation brought forth the Christ-Impulse
    • from its own people, its own races? No; the Christ-Impulse, as an
    • Christ-Impulse, in relation to its external presentation, was foreign
    • direct Inspirer, when it exchanged that Inspirer for the Christ-Spirit
    • claimed for the Christ, but only that to which Theosophy also lays
    • be said that this representation of the Christ-Impulse arises from any
    • relation of the Buddha to Christ is recognized in occult spheres; just
    • called it Christ. In how far the one differs from the other can
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • Zarathustra, Osiris by the ancient Egyptians, or as the Christ, as He
    • the esoteric comprehension of Jehovah. He is Christ reflected by the
    • moon-principle and because reflected in time, Christ announced
    • Moses spoke of Christ. Actually, he spoke of Jehovah, but it is
    • Christ, prophetically announced. This passage, in which Jehovah is
    • mentioned is referred to because the bearer of the Christ wishes to
    • point out that in antiquity Jehovah is but Christ foretold.
    • Christ just as in that of the physical we speak of the Sun; that in
    • not correct because she shows a certain antipathy towards Christ and
    • former times. “Christ is the true Lucifer,” “Christus
    • Christus verus Luciferus” — I think, in spite of the
  • Title: Bridge between the Ideal and the Real: Lecture I
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    • Augustine, who lived from the year 354 to 430 of our Christian
    • correctly), by uniting certain old pre-Christian basic concepts
    • moment of the pre-Christian era. You must bear in mind that the
    • in their beginning. In that pre-Christian age one could still
    • yet ripe to receive them. In that pre-Christian epoch there was
    • man with his entire being is inserted. In that pre-Christian
    • of main as the conclusion of the pre-Christian
    • the vision of the Corpse of Christ on the Cross is not
    • away from the corpse; and then comes the Christ-symbol, the
    • the Earth. In those pre-Christian ages one did not turn in the
    • those pre-Christian conceptions depended on the fact that the
    • honoured in those pre-Christian Mysteries, the Sun-life was
    • else, not so important in that pre-Christian age, but very
    • specially important in our post-Christian age: and that is,
    • was not so important in the pre-Christian ages, because it was
    • remained as an inheritance of the Moon. For our post-Christian
    • Christ, Who passed through the Body of Jesus of Nazareth,
    • Christian Initiates on the contrary said to their disciples:
    • Golgotha, and, whereas in pre-Christian ages the most important
    • substantiate Christianity, so an the other hand in Saint-Simon
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  • Title: Bridge between the Ideal and the Real: Lecture II
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    • the humanity of post-Christian times, after the Mystery of
    • of the pre-Christian era to suppose that his soul was produced
    • pre-Christian times man really had a living consciousness of
    • took place in the development of man in pre-Christian times; he
    • consciousness. The reality, the effective working of Christ
    • to him that he is deceived; and through the “Christus in
    • mir,” “Christ in me,” man should be brought
    • “Nicht ich, aber das Christus in mich,” “Not
    • I, Christ in me.”
    • Third Hierarchy. Thus in the first Christian Centuries it was
    • place of the individual Gods, — the Christians called
    • concept of Truth simply did not exist in the First Christian
    • Nationalism, as was possible in the pre-Christian age; because
    • in the pre-Christian age it was not only a human view —
    • the pre-Christian Age, and modern humanity must rise above them
  • Title: Manifestations/Karma: Lecture: Karma and the Animal Kingdom
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    • precisely in those countries where Christianity has spread, the idea
    • may even say that the dawn of Christianity took place in such a way
    • only a consequence of this materialistic conception of Christianity,
  • Title: Manifestations/Karma: Lecture: The Curability and Incurability of Diseases in Relation to Karma
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    • breaking loose again from this world. We know that the Christ
  • Title: Manifestations/Karma: Lecture: The Relationships Between Karma and Accidents
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    • his own Ego, but that Christ with Whom he is fully permeated, will act
    • themselves, but Christ within them should think, feel, and will, so
    • Christ. That is why St. Paul says ‘Not I, but Christ in me.’
  • Title: Manifestations/Karma: Lecture: Individual and Human Karma. Karma of the Higher Beings.
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    • capable of receiving the Christ Impulse and of transplanting it into
  • Title: The Earth As Being with Life, Soul, and Spirit: Lecture 1
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    • Berlin, Nationality and Christianity -or-
    • only read the Christiania cycle on the
  • Title: The Earth As Being with Life, Soul, and Spirit: Lecture 2
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    • death: ‘Ex Deo nascimur, in Christo morimur!’
  • Title: Spiritual Science and Medicine -- Lecture I
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    • Greece of the fifth and fourth centuries before the Christian era,
  • Title: Spiritual Science and Medicine -- Lecture XVII
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    • Last Supper lies in this: not that Christ gave something special to
  • Title: Excursus/Mark: I: A Retrospect
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • Christ-problem, more especially in its connection with the Gospel of
    • to go more deeply into this Christ-problem in a course of lectures to
    • Christ-problem did not consist merely in giving explanations of the
    • importance in the accounts of the Event of Christ is not found in any
    • Christianity, we feel we are summoned by spiritual science not only
    • problem and the figure of Christ. If this satisfied present day
    • Christian circles and has been accepted for centuries, but which
    • understanding and new conclusions with regard to Christian truths are
    • means that aid us in deciphering Christian truths there is one that
    • understanding the problem of Christ, but may, if rightly received,
    • actually lead us to a true and full appreciation of Christ Jesus.
    • Therefore I believe that a study of the Christ-problem cannot be
    • the Christ has been, is, and can continue to be to mankind.
    • the term — the “Christ-Problem.” I have always said:
    • Christ-problem from four points of view, and we find in fact that the
    • to you the importance of the Event of Christ to man we returned ever
    • impulse we shall continue the work of explaining the Christ-problem
  • Title: Excursus/Mark: II: Some Practical Points of View
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • when considering the Christ-problem from all possible sides must
    • mighty Event of Christ, and that they must he compared one with
  • Title: Excursus/Mark: III: Excursus: Lecture I
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • Christ-Impulse. The greatest spiritual Reality entered
    • evolution with the Christ Principle, with that which, like a last
    • physical plane in the Being of Christ, and that which man had
    • Christian centuries it was quite impossible for men to grasp the
    • spiritual nature of Christ with the thin thread of ideas spun from
    • first quite incapable of comprehending Christ except through faith;
    • why Christianity had at first to be a matter of faith; only later,
    • hundreds of years Christianity was only a matter of faith, and had to
    • Pre-Christian culture
    • day. The coming of the Christ-Impulse made this possible. It will
    • be able best to evolve towards the real, historic Christ, when all
    • Impulse of Christ will in future rise (ausleben) in man in the same
  • Title: Excursus/Mark: III: Excursus: Lecture II
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • Christianity as Mystical Fact,”
    • In studying pre-Christian ages we find that many persons passed
    • This was how it was in pre-Christian times.
    • What meaning for Christianity had these initiations into the ancient
    • Mysteries? What was their significance towards the Christ-Impulse?
    • pre-Christian times. An individual initiated in accordance with
    • kingdoms. But in the case of Christ Jesus something was present by
    • baptism in Jordan. The Spirit of Christ then entered into him. From
    • the person of Christ Jesus was initiated in so open a way — the
    • Spirit of Christ spoke to the people around Him of the Mysteries of
    • biographers in so far as they described the life of Christ by saying:
    • Nazareth, into whom the Christ entered, which we have seen happen
    • also for all it has to tell us about the Christ-Event.
    • What is the fact of greatest importance in the Christ-Impulse? The
    • the Christ-Impulse was drawing near; picture a man of the earlier
    • pre-Christian centuries. If wishing to enter the spiritual world he
    • belonging to pre-Christian times. What then was the position of a man
    • up within it came first to man through the Impulse of Christ. This
    • Christ-Impulse was approaching. They might have said: —
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  • Title: Excursus/Mark: III: Excursus: Lecture III
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • indicated concerning the profundities of the Christian Mystery, an
    • persons were mainly found in olden times, that is in pre-Christian
    • Mid-Western Asia, but not among the peoples that in pre-Christian
    • you already know in connection with the Christ Event you might ask:
    • Christ came down and entered into a human being — as Divine
    • the same, only here it is carried out in its sublimest form: Christ
    • human personality was organised into which the Christ entered; the
    • Gospel according to Mark describes the nature of the Christ, tells of
    • because Mark describes the Christ who had entered into Jesus of
    • the Gospels of Matthew and Luke describe the path the Christ
    • describes the kind of temptation Christ had to pass through when He
    • Christ Jesus
    • has come down into them from above. Only in the form of Christ are
  • Title: Excursus/Mark: III: Excursus: Lecture IV
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • the Gospel of Mark. This passage tells how Jesus Christ, after He had
    • Christ Jesus. For I have already remarked that the Gospels as well as
    • we find Beings called in Christian esotericism, Angeloi or Angels;
    • those who sat in the synagogues when the Christ appeared among
    • the first to grasp the nature and Being of Christ through direct
    • the Event of Christ and in the Event of Golgotha the central point of
    • Atlantean times, and up to the time of Christ. Then came the Event of
    • with Christ, the “new Adam,” the “Adam” that
    • everyone can put on through union with the Christ.
    • see in the man of Lemurian times, and on into pre-Christian humanity,
    • receive within him the Christ-Impulse. One day he will again enter
    • Christ the true central point of the whole earthly evolution of man;
    • belongs to an age immediately preceding that of Christianity. It was
    • receive later through the Christ Event.
    • leader, of pre-Christian civilisation in Greece. They recognised
    • Christianity of St. Paul, is called the “Son of Man.” You
    • have I begotten Him!” This means: Now is the Christ
    • Nazareth. Christ was actually born in Jesus of Nazareth at the moment
    • this — Paul said, “Not I, but Christ in
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  • Title: Excursus/Mark: III: Excursus: Lecture V
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    • on Christianity. They stress the relationship of the Gospel of Mark to
  • Title: Excursus/Mark: III: Excursus: Lecture VI
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • the Christ Impulse is put before us in the story of a child.
    • Christ-Impulse in this Gospel only goes back to the origin of the
    • Christ Being as he developed out of the Hebrew people. When we pass
    • on to the Gospel of Mark we meet with the Christ-Impulse directly.
    • foretold the coming of the Christ-Impulse, it describes the baptism
    • the Christ-Impulse, but this time it goes much further back as
    • of Christ. In the course of the spiritual development we have
    • abstract spirituality of Christ — the Gospel according to
    • Christ-Impulse as this passed through the ancient Hebrew people.
    • really very silly things about it. It is where Christ Jesus came out
    • Paul: — “Not I, but Christ in me!” will become ever
    • receives into it the Impulse of Christ, we ought to feel that this
    • experienced through the events of Palestine by Jesus Christ, as a
    • wherever Christ is taught from an inward understanding of Spiritual
    • in prophetic images as the Events of Christ in the Gospel according
    • sense in which Christ spoke of it will say in the near future:
    • spirituality as Thee, that is as the Christ.” And He
    • amazed, took the Christ aside and pointed out that such things
    • should not be spoken of openly. Then the Christ turned Himself
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  • Title: Excursus/Mark: III: Excursus: Lecture VII
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • so we may call it — the Christ-idea, developed out of the
    • ancient Hebrews as the Christ-idea does to the believers in Christ.
    • essence of Christianity Jahve did not really differ very greatly from
    • the Christ Himself. We must realise far more clearly the inward
    • connection between the Christ-idea and the Jahve-idea. It is very
    • Christ with direct sunlight, then Jahve might be likened to sun-light
    • can feel the passing over of the reflection of Christ into Jehova, or
    • of Jehova into Christ, as men feel the difference between moonlight
    • and sunlight — Jahve being an indirect and Christ a direct
    • religion of Christ a “sun-religion” (and we can use this
    • preceding Christianity, we have a sun-religion prepared for by a
    • Christian religion and the symbol of the sun; but where thoughts are
    • time the Impulse of Christ entered, and that through this Impulse the
    • reached the Christ-Impulse begins to affect it and will continue to
    • Christ-Impulse. The Christ-Impulse was poured forth at the beginning
    • and in the middle of this period the Christ-Event took place. In the
    • and the fifth ages we have the Christ-Impulse. This relation-ship is
    • took place in pre-Christian times during the ancient Hebrew
    • civilisation appears again in a certain way in post-Christian times
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  • Title: Excursus/Mark: IV: The Path of Theosophy from Former Ages until Now
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    • on Christianity. They stress the relationship of the Gospel of Mark to
    • the great Beings, who in pre-Christian times instructed
    • strengthened this teaching by introducing into it the Christ so that
    • — the Christ who had now become the great leader and guide of
    • tell the world to-day concerning the Christ; you will realise how in
    • humanity did in fact further arid support the teaching of Christ in
    • the Christ. When we are aware of this connection we catch a glimpse
  • Title: Problem of Death: Lecture I
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    • this joyful event; the christening, and care for my wife
  • Title: Et Incarnatus Est
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    • Rudolf Steiner at Basel, in the Christmas Season of 1917. The
    • Mystery Truths and the Christmas Impulse,
    • festival whose modern symbol is the Christmas tree, is
    • Christianity, the resurrection from the dead, appears to modern
    • spiritual world, just as incredible as the Christmas mystery,
    • myrrh to the babe lying in the manger knew of the Christmas
    • proceeding from the Christ Who is to be incarnated in that
    • the impulse of the Christ. When the cosmic symbol of world
    • Christian words, “incarnatus de spiritu sancto ex Maria
    • Christmas?” Does there exist today a real consciousness
    • the Christmas tree should light up in our hearts an
    • Christ Jesus has lived in modern humanity in such a way as to
    • give rise to the thought: the Christmas mystery has its
    • eternal in the light of the Christmas candles.
    • tried to give a picture of Christ Jesus out of the
    • Christianity has become in this manner a delightful pastorale.
    • destroy of Christianity, Christ remains, a unique figure as
    • Christ of the Gospels is not historical, for we are not in a
    • inclination are of quite another kind, nor the early Christian
    • accept Christ as the model for our way of living. If, finally,
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  • Title: How Can Mankind Find Christ Again?: Lecture 1: The Birth of Christ in the Human Soul
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    • How Can Humanity Find the Christ Again?
    • The Birth of Christ in the Human Soul
    • Steiner examines the inner history of Christianity, explaining
    • of the mysteries in a modern form. Today's road to Christ must
    • involve a new formative thinking, whose Christian character
    • The Birth of Christ in the Human Soul
    • of the spirit have the annual festivals of Christmas and Easter been
    • placed by the Christian world within the course of the year, itself
    • — when, for example, Christian feeling undertakes to symbolize
    • it in the festival of Pentecost. With Christmas and Easter, on the other
    • events of birth and death. In the life of Christ Jesus, and in our thoughts
    • of Christmas and Easter reminding us of it, these two events of man's
    • physical life stand before our soul, addressing the Christian heart.
    • two great mysteries in their relation to Christmas and Easter, we find
    • of Christmas and Easter. During the early Christian centuries, when
    • And they gradually formed the powerful imagination of Christ dying on
    • Christian feeling has adjusted itself to the materialism rising in human
    • a sensitive person will find European Christianity decidedly materialistic
    • from the way it has concentrated in recent centuries upon the Christmas
    • But the conception of Christmas
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  • Title: How Can Mankind Find Christ Again?: Lecture 2: The Entrance of Christianity into the Course of Earth Evolution
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    • How Can Humanity Find the Christ Again?
    • The Entrance of Christianity into the Course of Earth Evolution
    • Steiner examines the inner history of Christianity, explaining
    • of the mysteries in a modern form. Today's road to Christ must
    • involve a new formative thinking, whose Christian character
    • The Entrance of Christianity into theCourse of
    • Christmas Holy Nights, when the soul that is prepared for it is able to
    • Many similar things point to Christmas time in the same way.
    • in the external world the general spirit of our time, that a Christmas
    • mood, a Christmas impulse, must now be sought anew by mankind. What
    • lives in the celebration of Christmas, in the thought of Christmas,
    • at this time to contemplate the Christ as such, to direct the eyes of
    • are speaking about the Christ, and yet you will find they have made
    • hardly any distinction between Christ and God the Father except in name.
    • While it is true that for many believers the Christ still stands at
    • time now the rise of a theology that has really lost the Christ, that
    • speaks of a God in general even when Christ is meant. The specific quality
    • that is essential when the human heart looks up to Christ needs to be
    • found again. And perhaps the most worthy celebration of the Christmas
    • can find the Christ again. Many historical facts of the evolution of
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  • Title: How Can Mankind Find Christ Again?: Lecture 3: Brotherliness and Freedom ...
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    • How Can Humanity Find the Christ Again?
    • Steiner examines the inner history of Christianity, explaining
    • of the mysteries in a modern form. Today's road to Christ must
    • involve a new formative thinking, whose Christian character
    • last Sunday for a renewal of our Christmas thinking, I spoke of the
    • sense, to offer upon the altar of Christ what nature has bestowed upon
    • evolution: that the age of Christ Jesus when he passed through death
    • to Christmas? The state of our development since the Mystery of Golgotha
    • something of brotherliness, simply are too little permeated by the Christ.
    • himself thoughts that come directly from the Christ Impulse. When we
    • turn to the Christ Impulse, it enkindles brotherliness in us directly.
    • he is permeated by Christ.
    • flowed forth at the death of Christ Jesus to unite Itself with the earthly
    • evolution of humanity. Therefore Christ is the One who also leads present-day
    • mankind to freedom. We become free in Christ when we are able to grasp
    • the fact that the Christ could really not have become older, could not
    • present earth evolution this body is destined for death. The Christ
    • as the Christ He enkindled brotherliness. Then He caused the spirit
    • the end of his life. Thus is the Christ Impulse integrated into the
    • inner being by the Christ Principle must be incorporated into human
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  • Title: How Can Mankind Find Christ Again?: Lecture 4: Contrasting Principles of Ancient and Modern Initiation
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    • How Can Humanity Find the Christ Again?
    • The Evolution of Christianity from the Mysteries of Prechristian Times
    • Steiner examines the inner history of Christianity, explaining
    • of the mysteries in a modern form. Today's road to Christ must
    • involve a new formative thinking, whose Christian character
    • The Evolution of Christianity from the
    • Mysteries of Prechristian Times,
    • point to the impulses from which Christianity developed. We could see
    • how the real Ego of Christianity, the essence of Christianity, embodied
    • of Christianity.
    • development of Christianity, we must show to what extent it has evolved
    • from the Mysteries of pre-Christian times. (You will have found this
    • Christianity as Mystical Fact.)
    • play the role they had played at the time when Christianity was evolving
    • of pre-Christian times, let us say to begin with, of pre-Christian Greek
    • and pre-Christian Egypto-Chaldean epochs. What impelled people to seek
    • Christianity. Therefore, do not regard what I shall say as an exhaustive
    • upon the development of the being of Christianity.
    • am speaking now always of the pre-Christian Mystery knowledge.) The
    • pre-Christian initiation, that the human being turned inward in order
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  • Title: How Can Mankind Find Christ Again?: Lecture 5: The Change in the Human Soul Constitution
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    • How Can Humanity Find the Christ Again?
    • Steiner examines the inner history of Christianity, explaining
    • of the mysteries in a modern form. Today's road to Christ must
    • involve a new formative thinking, whose Christian character
    • ancient times, particularly the pre-Christian, man's consciousness of
    • to the consciousness of pre-Christian ancient times than it is today.
    • Christian Church, wherever this has dogmas and rituals. These are two
    • of the secret-society view. What the Christian Church offers reckons
    • is the reason also for the curious development of the Christian churches,
    • who knows how the followers of almost all Christian views constantly
    • many not even in Christ — but the mode of thought from the age
    • that were active in the ancient religions and even in Christianity up
    • Christian era, for example, it was not yet true even of Christianity
    • attention to the fact that those who first wrote about Christianity
    • of Christ Jesus. The whole Apocalypse rests on astrology. The latter
    • with living insight: when, for instance, the birth-year of Christ Jesus
  • Title: How Can Mankind Find Christ Again?: Lecture 6: Transformation of the Human Being in the Course of Evolution
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    • How Can Humanity Find the Christ Again?
    • Steiner examines the inner history of Christianity, explaining
    • of the mysteries in a modern form. Today's road to Christ must
    • involve a new formative thinking, whose Christian character
    • in relation to the evolution of Christianity. In our external daily
    • reflection, for example, in the development of the Christ concept during
    • external history — that when the Christ Impulse entered the world,
    • centuries an effort was made to understand the Christ Impulse and its
    • had much to say of the evolution of the world, of the place of Christ
    • with the human being. Much was said also about the return of Christ
    • really nothing more than a suggestion that the Christ
    • Word; that the Christ as such is the Creator of all that surrounds man,
    • that Being called Christ Jesus Who lived here on earth, but about Whose
    • one wishes to speak of the real Christ.
    • toward it. The consequence was that a true relation to the Christ Impulse,
    • later Protestantism, in fact, for all thinking Christendom. The Christ
    • was limited to a human narrative of the earthly destiny of Christ Jesus.
    • The possibility completely vanished of having any concept of the Christ
    • that people knew very little when the concept “Christ Jesus”
    • was brought up. Christ was placed on one side, so to speak, and Jesus
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  • Title: How Can Mankind Find Christ Again?: Lecture 7: Experiences of the Old Year and Outlook over the New Year (part 1)
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    • How Can Humanity Find the Christ Again?
    • Steiner examines the inner history of Christianity, explaining
    • of the mysteries in a modern form. Today's road to Christ must
    • involve a new formative thinking, whose Christian character
    • to what Judaism and Christianity point, namely, a Providence —
    • are our brothers, who have European blood, who acknowledge God and Christ
  • Title: How Can Mankind Find Christ Again?: Lecture 8: Experiences of the Old Year and Outlook over the New Year (part 2)
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    • How Can Humanity Find the Christ Again?
    • Steiner examines the inner history of Christianity, explaining
    • of the mysteries in a modern form. Today's road to Christ must
    • involve a new formative thinking, whose Christian character
    • only one. In old pre-Christian times, but gradually fading as the Mystery
    • you that it was the task of Christianity to hold back for a while this
    • we are always placing such great emphasis on the Christ Impulse. For
    • the Christ Impulse stands in the direct line of formative thinking.
    • of articles about Christmas have appeared in print again. One can hardly
    • in a very strange light. They write of human love, of Christianity,
    • sweetmeats. One can dream so deliciously when one says: Christ preached
    • love for one's neighbor; Christianity must blossom again; and so on.
  • Title: Migrations ...: Lecture 1: The Social Homunculus
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    • Christianity arose, as you know, in an unknown province of the Roman
    • Christianity first arose this highest wisdom existed within the Roman
    • highest wisdom to absorb the historically powerful impulse of Christianity.
    • The strong impulse of Christianity (I have spoken of this recently) was
    • the strong wave of Christianity, then Christianity began to exercise the
    • the stream of Christianity, when they migrated from the East to the
    • South-West. Imagine that this stream of Christianity had not come; think
    • they encountered the stream of Christianity.
    • Christianity and do not wish to become acquainted with the new revelation
    • of Christ Who passed through the Mystery of Golgotha, those people lose
    • West had not encountered the spreading current of Christianity.
    • cultured men of Greece and of Rome stood between the current of Christianity
  • Title: Migrations ...: Lecture 3: Emancipation of the Economic Process
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    • needed by those who are Christians in the good old meaning. We also
  • Title: Migrations ...: Lecture 4: Three Conditions Which Determine Man's Position
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    • which Christian Morgenstern drew out of spiritual science and to which
  • Title: Spiritual-Scientific Consideration: Lecture 2: Esoteric Prelude to an Exoteric Consideration of the Social Question I
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    • entitled “Christianity” is awful. A frightful
  • Title: Spiritual-Scientific Consideration: Lecture 3: Esoteric Prelude to an Exoteric Consideration of the Social Question II
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    • read the article on “Christianity” in this
  • Title: Spiritual-Scientific Consideration: Lecture 4: Pedagogy, from the Standpoint of the History of Culture
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    • ordinarily spoken of, it would be unchristian —
    • although such unchristian performances are quite the
    • “German” and the word “Christian”
    • or “Christ” are never mentioned in the course
    • Christian!
    • Christian saying of Paul that reads as follows:
    • men have become unchristian. But it is a saying of which
    • Christian spirit: to take out of the State — which
    • Christian spirit, and therefore they want to make
    • themselves feel comfortable by using “Christ
    • and “Christian” as often as possible as
    • as the “modern” Christian spirit (and that
    • means unchristian spirit) has been always to
    • require the words “Christ” and
    • Christian”, and to disregard this other
    • Christian, and not be constantly wanting to have one's
    • ears filled with chatter about Christianity.
    • Not Christ in me, Who arouses my strength, Who liberates
    • profess; but the Christ Who is external to me, and Who
    • this Christ-Jesus creed held up to me, in contract to
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  • Title: Knowledge of Soul and Spirit: Lecture I: The Mission of Occult Science in Our Time
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    • Christianity today who wants to appreciate what Christianity
    • the ancient imperial Rome in the first Christian centuries. He
    • think of Christianity? They made the Christians links
  • Title: Knowledge of Soul and Spirit: Lecture III: The Knowledge of Soul and Spirit
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    • of the Christian development originated. Even the older
    • Christianity that has still gone out from the teachings of
    • this later Christian concept of the soul, which refrains from
  • Title: Knowledge of Soul and Spirit: Lecture XII: Sun, Moon and Stars
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    • In the context with the existence of Christ on earth
  • Title: The Social Question as a Question of Consciousness: Lecture 2
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    • just to believe in the Christ; it is essential that men should now manifest
    • the Christ in their deeds, in their work. This is the important thing.
    • one or other of the Christian faiths speak today of Christ. But if asked:
    • Why is He whom you call Christ, the Christ? they can give only a fictitious
    • Christ, but were you to ask them: How does your concept of the Christ-being
    • The Being of Christianity.
    • What he describes as the Being of Christianity is the Jehovah of the
    • lie to describe Jehovah as Christ, And it is thus with hundreds, nay
    • thousands, of those preaching Christianity today; they are simply preaching
    • Christ is discovered only when one has experienced a kind of new birth.
    • to be ill. But one can speak of the Christ only when in the life of
    • this the least of my brethren, you have understood of me. For Christ
    • did not speak to men in this way only at the time when Christianity
    • is one thing; that, in regard to thinking, is the way to come to Christ.
    • Then Christ can so permeate us that we not only have thoughts about
    • Him but Christ can live in our thoughts. This, however, is only achieved
    • to Christ is found on the one hand through supersensible thought, on
    • to the Christ. Not the God of Whom we say Ex Deo nascimur may we
    • describe as Christ, for that is inwardly untrue. That God was known in
    • us. For this God is the Christ.
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  • Title: The Social Question as a Question of Consciousness: Lecture 4
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    • there was at least a dim atavistic conception of the Christ-Mystery;
    • of conceiving how the Christ had lived in Jesus. Thus men's ideas became
    • limited to what, in the early days of Christianity, had happened in
    • Jesus. The Christ was looked upon more and more as mere man, whereas
    • the Christ belonging to the supersensible world vanished ever further
    • no way to the Christ, contented itself with Jesus. What did the proletariat
    • of the founding of Christianity, and the way in which a simple worker
    • of pre-Kantian days — Christian Wolf. This book is called
  • Title: The Social Question as a Question of Consciousness: Lecture 6
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    • they should once more become good Christians, learn to love their fellow
    • to the pure spirit of Christianity, to the spirit of the Sermon on the
    • the speaker went on — The Christian spirit prevails only in private
    • public, life must be christianised. — Then people get up and say:
    • No, today it is a matter of finding such spirit, such speech, such Christianity,
    • people to be good Christians, and uphold all manner of virtues having
  • Title: The Social Question as a Question of Consciousness: Lecture 7
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    • knowledge of Jesus Christ: Jesus Christ was either a hypocrite, a lunatic,
    • living God. “And as we dare not call Christ” — this
    • placed on earth that in the way they thought, in a truly Christian sense,
    • incarnation as an exalted Christian feeling, being now reincarnated
    • too never tire in their professions of faith in the Christ, the Son
    • of the Living God. But of what use is it to believe in the Christ, the
    • is not to call on the Christ, the Son of the living God, but to call on
    • Christ, the living Son of God, which means to call on the Christ
  • Title: Insertion of Early Human Destiny into Extraterrestial Relationships
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    • Christmas festival did not take its course as it does to-day,
    • Christmas festival: ‘During the Christmas Season, our Earth as
    • Christmas. At this time the aura of the Earth is woven
    • at the time of Christmas. For then the aura of the Earth is
  • Title: Concerning the Nature of Pain, Suffering, Joy, and Bliss
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    • by a certain stage of Christian Initiation which is called “the
  • Title: The Apocalypse: Lecture I
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    • initiated by Christ, wanted to give to the later Christian
    • Apocalypse has for Christians, and let's call all the occult
    • Apocalypse, which is attuned to the Christ. People who have
    • inaugurated the new priesthood and a Christian renewal here at
  • Title: The Apocalypse: Lecture II
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    • came one day and said: A Christian renewal must occur. You felt
    • that Christ came into earth life in a real cosmic and tellurian
    • core with the Christ so that each human being can begin to
    • one who felt that he had been made into a priest, by Christ
    • anointed by Christ Jesus himself, was inspired by the afterglow
    • speak to the Christ who is to be found again through this
    • Christian renewal.
    • and what Christ revealed to John is a single thing. For this is
    • “The revelation of Jesus Christ” which was received
    • of the words: Christ has ordained us to be priests. You have
    • felt how the Apocalypticer says that Christ Jesus anointed him
  • Title: The Apocalypse: Lecture III
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    • the Christian Community a bearer of an important part of the
    • beginning was the word. And when Christ says “I am alpha
    • those who speak out of a true knowledge of the Christ want to
    • do. He wants to place the Christ before mankind. He draws
    • of Christ Jesus: Look over there; I want to show you the vision
    • of Jesus Christ which God has given.
    • the Apocalypse wants to let Christ appear to humanity in an
    • Christ, which presupposes vision, but he also wants to indicate
    • they are like an interpretation of the vision of Jesus Christ.
    • Christ is mentioned, and something is said about what Christ's
    • second sentence is the vision of Christ and the interpretation
    • of this vision. The Christ in a picture and the Christ in
    • words. The author of the Apocalypse wants to place the Christ
    • Apocalypticer places there as the manifestation of Christ. So
    • Christ which is given by God, for this is how God must be shown
    • affirmed God's words and the manifestation of Jesus Christ in
    • must approach Christian writings in this concrete way again. If
    • Christ, which God gave unto him to show his servants, and he
    • Apocalypse, which conjures up a vision of Jesus Christ before
    • manifestation of Jesus Christ is presented.
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  • Title: The Apocalypse: Lecture IV
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    • vision of Christ which was given by God. Then I pointed out
    • Christianity.
    • to point when the angel of the Christian community in Ephesus
    • that time, whom we would call educated Christians, who
    • “angel.” They knew that Christian communities had
    • and Judaism from which Christ proceeded. One had a much greater
    • appearance of Christ in a way that was customary and necessary.
    • powers, including the coming Christ. The heathen community and
    • cult in Ephesus foretold the coming of Christianity and
    • Christianity than the other churches, and that this was its
    • Christianity in each of the communities developed out of
    • the early days of Christianity was quite different from that of
    • of thinking in the first Christian centuries, very foreign
    • indeed. They told themselves: the Christ is one of the
    • Sardis. This church was the Christian continuation, of an
    • a Christian one, one had to speak of it as the one which clung
    • Thus in these first Christian times an old heathen cult which
    • was only oriented towards Christian principles lived on in the
    • which Christ came.
    • document and not a Christian one. However, one has to
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  • Title: The Apocalypse: Lecture V
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    • find that the Christianity there developed out of certain
    • in a way one can look upon the Christianity which developed in
    • Ephesus as a Christian continuation of the first world view and
    • Smyrna — and passed over into Christianity.
    • hidden in the developing Christian churches, and the same thing
    • developed from about the eighth century before Christ up to the
    • then, and this corresponds to about the third pre-Christian
    • the present People will have to begin to see that the Christ is
    • in the sense of a Christian renewal seriously today has to keep
  • Title: The Apocalypse: Lecture VI
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    • the first Christian centuries one finds that a few people have
    • sun and who was the most important servant of the Christ spirit
    • way that it saw the Christ approaching, whereas Michael and his
    • such a way that they had to say farewell to the Christ.
    • — the hosanna on earth when Christ arrived there, and his
    • beginning of his reign signifies a following of Christ down to
    • Christ's deeds upon earth. And then one will begin to
    • learn to speak of Michael as the countenance of Christ, but
    • we can do to the period which went parallel with the Christ
    • event and the beginnings of Christianity, which was still
    • Christianity around the time the Apocalypse was written and
    • Christianity during this age, countless deeds of love, namely
    • monks as they spread Christianity in Europe. And we find that
    • love is also the predominant thing in the rest of Christian
    • Christianity, because the period of Jupiter wisdom has ended.
    • this which pressed into Christianity, and it thereby took hold
    • of the whole Christian culture.
    • permeated by the Christian principle and which had to come from
    • implements Christ's impulses as he inspires people to go on the
    • find Christ's mystery there, and we see that a kind of
  • Title: The Apocalypse: Lecture VII
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    • Let's connect this time of the first Christian centuries with
    • understand the Mystery of Golgotha and the nature of Christ. He
    • nature contained in Christ? Should one look upon the Christ as
    • must go back to the time of the first Christian developments in
    • things that happened later when Christianity became decadent
    • who sees a directly divine being in the Christ and who sees a
    • really divine sun-spirit in Christ, even though this later
    • think of the Christ in a cosmological way. But it lay in
    • Athanasius' whole mentality to look upon the Christ as a god
    • absorb Christianity, because öf what it had become. It is
    • who wants to appropriate Christianity flees from Rome and goes
    • fact that when Christianity hit Rome one had to flee from west
    • Christianity or its outer form was touched by Romanism, it had
    • from which Constantine fled towards the east with Christianity
    • which forces Christianity into outer, worldly forms when it
    • Apocalypticer's prophetic eye sees that Christianity begins to
    • make Christianity its official religion. This is really the
    • converts to Christianity but moves towards the east, while the
    • development of Christianity then sets in. Christian Romanism is
    • uprooted and goes over to the east, and Roman Christianity
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  • Title: The Apocalypse: Lecture VIII
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    • Christianity, something which wants to make Christians renounce
    • Christianity and lead them back to the Father principle that
    • should consider that the entire Christian revelation is really
    • a sun revelation, and that Christ is a being who comes from the
    • sun. Christ sends Michael and his hosts before him, as Jehova
    • Christ impulse before our souls in a very profound way.
    • combatting Christianity will always be to oppose the idea that
    • the really spiritual part of Christianity is connected with the
    • sun. The opponents of Christianity would like nothing better
    • that the secret of the sun as the secret of Christ himself
    • always only as it were prepare for men's Christ-evolution and
    • if we mainly have to look upon Christianity as an evolution
    • the evolution of Christianity. And this is what the
    • Arabism breaking in behind the scenes of the Christianity which
    • was threatened by maya in two directions as Christianity fled
    • from Rome towards the east and as Christianity had taken on
    • something which works against the actual Christian principle in
    • make the connection with the divinity of Christ, but he will
    • which works against Christianity in the way that Arabism does
    • Christianity in order to press the seal of materialism upon
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  • Title: The Apocalypse: Lecture IX
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    • belongs to the continuation of Christian evolution.
    • starting point of Christian evolution upon earth which towers
    • occur in order that Christian evolution continues from the
    • see, the important, difference between Christianity and other
    • important thing in Christian evolution, and more deeds must be
    • Christianity to do is to look for a real connection with the
    • times Christianity has. taken on intellectualistic forms
    • Golgotha was that Christ. Jesus has appeared and has given a
    • that Christ Jesus lived on earth and did the deed on Golgotha.
    • The teaching is an incidental, accessory thing. Christianity
    • Christ and his real nature.
    • night and would have no direct connection with the Christ,
    • earth evolution, they would have an impression of Christ, for
    • the Christ is in the earth's aura, but this impression would
    • for day consciousness, so this impression that the Christ
    • the Mystery of Golgotha to others. And in fact Christ gave his
    • esoteric teachings about Christianity in the writings which
    • aura. So that one can say: the presence of Christ gives the
    • This Christ impulse has a strong influence upon man's etheric
    • is usually not able to find the Christ impulse which is
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  • Title: The Apocalypse: Lecture X
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    • Jesus Christ. But now let's think of an enhancement of this
    • we will continually have the awareness of Christ in
    • the Christ-insight of the Christ being in us gives the light
    • receive it through outer manifestations. Christians must
    • Christ into themselves. The time will come when all human
    • beings who take Christianity into their souls in an honest way
    • is with Christ, and that this word of God has its seed in the
    • which is sprinkled with blood. Thus we have the Christ,
    • However, a third thing appears. Christ in three forms: firstly,
    • particular year but Christian development must move in that
    • Christ lives in men with the name which only he understands.
    • Then everyone will be able to follow Christ in his own being
    • Christ as much as possible, denying it as much as possible,
    • etheric appearance of the Christ, who is a being that came down
    • time where men have the potential to take in the Christ to such
    • how dependent the confessions are. The community for Christian
    • new Jerusalem, the approach of the indwelling Christ, the
    • Christ who becomes the King of Kings, the Lord of Lords.
  • Title: The Apocalypse: Lecture XI
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    • Christ on earth in his etheric body, which is really his second
    • threefold fall of the adversaries of the Christ impulse without
    • Christ.
    • the actual Christ principle is the balance between the two.
    • stand what really, lay in the Christian annunciation who took
    • the Christ into their souls, but who didn't get to the level of
    • the Christ with their etheric and physical bodies, and
    • individuality was not in him when he wrote the AntiChrist and
    • will come when Christians will have to ask themselves seriously
    • dealing with an adversary of Christ who not only wants to
    • work in a Christian way that this help is an extremely
    • closely connected with Christ Jesus, he was initiated by Christ
    • Jesus himself, he is an initiate of Christ Jesus. Therefore, he
    • the Christ through him.
    • imaginable prospects of meeting John and then the Christ
  • Title: The Apocalypse: Lecture XII
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    • the being of Christ. It is really only possible to speak about
    • Apocalypse bears the fundamental Christian character on its
    • Apocalypse in a natural way which deviates from the Christian
    • and this will begin after the appearance of the etheric Christ.
    • metamorphoses of this as the Christ-bearer with the Christ
    • science will look upon the Christ as the sun being who was
    • Christ in pre-Christian times they looked up to the sun. Christ
    • must look for Christ the sun spirit in earthly life and in
    • in the mysteries looked up to the sun, and they saw the Christ
    • the priests who saw the Christ as a male being in the sun after
    • heavens this is the birth of Christ, and for us it is the birth
    • of the Christ being will soon arise in this Michael age. For
    • the being of Christ.
    • Christ. One will understand how the kind of metamorphosis which
    • Christ who shone down from the heavens and really descended
    • men through visions and Imaginations. The Christ is present in
    • and more. The ways in which the Christ will gradually live in
  • Title: The Apocalypse: Lecture XIII
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    • out of Christianity depends on the victorious spirit and word,
    • where Christianity spreads out in the sub-depths of the social
    • spread of, Christianity takes away a lot of what one could call
    • peace from the world. Christianity participates quite a bit in
    • Christianity occurs, where Christianity becomes the state
    • religion, which of course is a dying of the real Christian
    • till the Crusades the spread of Christianity in a good sense
    • However, the cosmic Christianity which they contained was
    • Thus it's not too surprising that the Christianity that was
    • explain Christianity were spread by the Crusades. What we would
    • Christ will make himself visible within humanity. Therefore, it
  • Title: The Apocalypse: Lecture XV
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    • esoteric part of Christianity in addition to the other part
  • Title: The Apocalypse: Lecture XVI
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    • the etheric Christ in the right way, mankind must first meet
  • Title: The Apocalypse: Lecture XVIII
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    • the Ahrimanic power who is called Satan in Christian tradition
    • and Christ's activity.
    • this Ahrimanic power who is called Satan in Christian tradition
    • with the fact that the power who is called Satan in Christian
    • really a Christian age, groups will form, but these group
    • beginning of Christian evolution will someday have to be torn
    • There was an individual in the early Christian centuries who
    • which then made preparations in Europe for the Christianity
    • also be shown for the wine. Christ shows the way; the
    • that conceals the Seraphim, Cherubim and Thrones. Christ leads
  • Title: Real Being of Man
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    • JEHOVAH CHRIST
    • beings which the pre-Christian age and especially the
    • pre-Christian Judaism imagined as standing under the guidance
    • pre-Christian age, and is even Spiritually indicated in the
    • clearly. As I have said, in the pre-Christian Jewish Initiation
    • make itself felt, from the founding of Christianity up to the
    • essential, that it should receive the Christ Impulse; because
    • deep significance, that in the Christian tradition we are told
    • that Christ had been present in Jesus through the Mystery
    • or, as many said, the Christ, was helping them! Each Nation
    • wanted so to say, to go forth under the guidance of Christ,
    • `Christ,' that does not mean that one has met, contacted the
    • Christ; for the Christ is only contacted when in one's whole
    • feeling one turns to that Being Who has the Christ Nature. One
    • of Christ;” but as long as one is fighting for one Nation
    • speaks, one may call him Christ, but it is a false name. In
    • calling that being Christ, one only means the Jehovah-God. In
    • of a Jehovah; Christ completely disappeared from the
    • events how utterly Christ had disappeared out of the
    • the Christ-element, it developed into that physical mineral
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  • Title: Olaf Oesteson: The Awakening of the Earth Spirit
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    • about Christmas to the present date (Jan. 7th) is really an
    • Christmas Eve to Epiphany, Jan.6th.
    • kept in touch with nature, what happens at Christmas time
    • through in the time between Christmas and Epiphany is
    • He went to rest on Christmas Eve.
    • He went to rest on Christmas Eve:
    • I went to rest on Christmas Eve,
    • At the side of Jesus Christ.
    • The judge of the world, Jesus Christ.
    • poem on my visit to Christiania the time before last, and
    • was asleep for thirteen days, beginning from Christmas
    • Christmas time outer nature is as though asleep, it is
    • accord with this occult truth the festival of Christmas,
    • Christmas time, during the “Thirteen days.”
    • after Christmas. At that time, without noticing it,
    • between Christmas and New Year is most important.
  • Title: The Experiences of Sleep and their Spiritual Background
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    • have Christ for his strong guide in the moment when his soul comes
    • Christ-experience what an older humanity had from the Mysteries.
  • Title: On the Fifth Gospel: Lecture IX
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    • Baptism and the life of Christ after the Baptism. Among the scenes
    • Prayer, and the temptation of Christ after the Baptism.
    • of the life of Christ Jesus according to what I have
    • Temptation. But in this Temptation Christ Jesus was
    • Christ Jesus and in the evolution of the Earth. It was as
    • was made ready, by these events, to receive the Christ
    • connection between the Christ Event and the Parsifal
    • Christ Impulse, but to speak of something that underlay
    • important stage of the further development of the Christ
    • Now the Christ Impulse was a Deed which mankind had not
    • Christ had passed into the Aura of the Earth, He was
    • dogmas and teachings. Christ was working in the hidden
    • Christ-Impulse was to be purely in the life of soul, in
    • life played no part. His connection with the Christ
    • influences in the onflowing Christ Impulse were to work
    • world but Christ works in the supersensible and
    • where the living essence of the Christ Impulse confronts
    • asked what the Holy Grail contains, what the Christ Event
    • one which bears within it the Christ Impulse, the other
    • Science can tell us about the Christ Impulse makes us
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  • Title: On the Fifth Gospel: Lecture X
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    • Baptism and the life of Christ after the Baptism. Among the scenes
    • Prayer, and the temptation of Christ after the Baptism.
    • Jordan, when the Christ being united with Jesus of
    • Baptist when the Christ is to descend into him.
    • understand John the Baptist and Christ Jesus' relation to
    • (Lecture-Course XXXI. Christ and the Spiritual
    • influence of the Christ Impulse, humanity now rightly
    • truth of Christ's Resurrection? We must here consider the
    • that before Christ entered into the Aura of the Earth
    • Christ worked in those spheres before He passed into the
    • at Damascus he had not perceived Christ's actual presence
    • Christ above 14 years ago... and so on. Paul is, of
    • Christ while He was still in the spiritual
    • Christ had now passed into the Aura of the Earth and was
    • of Christianity uttered such strange words. They said:
    • Christ is the true Lucifer. They understood: In
    • strove to look upwards to the Christ, they could only do
    • called the physical sheath of Christ, the “Ahura
    • dwelt the Christ. But now the Christ had departed from
    • worshipped Jehovah had prepared the way, Christ was able
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  • Title: On the Fifth Gospel: Lecture XI
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    • Baptism and the life of Christ after the Baptism. Among the scenes
    • Prayer, and the temptation of Christ after the Baptism.
    • John in the Jordan, the Christ Being descended into the
    • conception of the Being Christ Jesus gives us an
    • as the Nathan Jesus and become the bearer of the Christ
    • not the first Christ Event taken place in the
    • Christ Being Who later on, at the Baptism in the Jordan,
    • of the Event in Palestine that the Christ Being then
    • first Christ Event.
    • — was again “ensouled” by the Christ
    • human nature. Although the first Christ Event had brought
    • Lucifer and Ahriman. The second Christ Event took place
    • world “in wisdom” if the first Christ Event
    • and moderation if the second Christ Event had not
    • epoch, the third Christ Event had not taken place. Once
    • again the Christ Being united with the
    • a pictorial presentation of the third Christ Event: St.
    • George or the Archangel Michael is inspired by the Christ
    • preserved definite consciousness of the third Christ
    • Christ Being permeating the soul of the later Jesus boy.
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  • Title: Effects of Christ-Inpulse
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    • Effects of the Christ-Impulse Upon the Historical Course of Human Evolution
    • EFFECTS OF THE CHRIST-IMPULSE UPON THE HISTORICAL
    • OCCULT BACKGROUND OF THE CHRISTMAS FESTIVAL.
    • the Christian Spirit, as the Spirit of Christ, united Himself
    • Golgotha, the Spirit of Christ lives in the Spirit of the
    • expressing the fact that the Spirit of Christ lives in the
    • Christmas Festival.
    • this reason, the Christmas Festival and everything that
    • fixed the Christian festivals of the year. The Christmas
    • MIDSUMMER FESTIVAL, in contrast to the Christmas Festival
    • is the Christ Impulse. The preparation began when the Christ
    • Christ Impulse approached humanity was already preparing itself
    • for its dive into materialism. The Christ Impulse existed in
    • by the Christ Impulse in the historical development up to the
    • present time. We see that when the Christ Impulse entered the
    • first Christian centuries which immediately followed the Christ
    • the Christ impulse by studying these theological disputes
    • disputing over the Christ Impulse did not understand
    • anything of the way in which the Christ Impulse stands at the
    • us try to understand how the Christ Impulse really worked. Let
    • Maximum number of matches per file exceeded.
  • Title: Cosmogony/Freedom/Altruism: Lecture I: Social Impulses for the Healing of Modern Civilization
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    • consciously yearn to yield themselves up, for Christ, or a
    • being redeemed by Christ and not by themselves. People prefer
    • doesn't Christ, come to the help of this or that set of people?
    • pre-Christian civilisations of the East produced, as you
  • Title: Cosmogony/Freedom/Altruism: Lecture II: A Different Way of Thinking is Needed to Rescue European Civilization
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    • Christian, — what it would have been without the
    • Christian impulse, which sprang from the p lap of the East,
  • Title: Cosmogony/Freedom/Altruism: Lecture III: Fundamental Impulses in History
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    • Christ must be sought, etc, etc. Whilst deeper down, less
    • the 8th century before Christ, from which point the
    • before Christ — were the sort of people who, in the
    • Christ. Then began the age when, if one actually divests it of
    • pre-Christian century down to the middle of the 15th century
    • Christ, — roughly speaking, with the foundation of Rome.
    • even down into the early times of Christianity, knew this quite
    • the 4th century after Christ. It was in the 4th century after
    • Christ that men first really ceased to believe that the power
    • look back at the first, second and third Christian centuries,
    • the middle of the 8th pre-Christian century, — beginning
    • 4th century after Christ; for from that time on, intellectual
    • instance, before the fourth century after Christ, or what it
  • Title: Social Life: Lecture II
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    • former religious founders, such as Christ and Buddha, none of
  • Title: East and West, and the Roman Church: Lecture I
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    • ‘ideal’ side of that European explanation, which was the Christian
    • a gigantic civilisation, and then as a Christian leaven,
  • Title: East and West, and the Roman Church: Lecture II
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    • Jesuitism; not Christ-ism — Jesuitism. It has developed that
    • certain spiritual qualities or attributes. Christ has in
    • man. Christ, as a super-earthly supersensible Being, must be
    • not treat of the Christ, it only treats of Jesus; and the modern
    • Catholicism. A Christology, a real Christology, has not yet arisen
    • Christology depends on man finding the spirit in spite of
  • Title: Social Life: (single lecture)
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    • Christianity reminds him of the well-known fact that it
  • Title: The Subconscious Forces
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    • to find the path to Christ, must give birth to Him within his
    • Europe) that Christ or God should be experienced within the
    • to look for the resurrection of Christ in the spiritual world,
    • with its God, or if Christ is thought of, with Christ, this
    • desire that Christ should be born within one's own soul, can
    • “sparklet within the soul,” how Christ should be
    • Christ himself must become active within the HUMAN EGO. For
  • Title: Richard Wagner: Lecture I
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    • on behalf of the spreading of Christianity. Art and the
    • Christian civilisation. The influence of the Holy Grail gradually
  • Title: Richard Wagner: Lecture II
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    • sub-race still lacks something which Christianity alone can
    • Christ, Who carries the Cross resting between his shoulders at the
    • Christianity was
    • races must give way to Christianity, personified in Leo, the
  • Title: Richard Wagner: Lecture III
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    • where Christ bore the Cross. Siegfried cannot as yet take the Cross
    • the North still lacked, and it also shows that Christianity was still
    • signifies that during the last phase, before Christianity arises, the
  • Title: Richard Wagner: Lecture IV
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    • the Christ, the Christian principle. Unselfish love opposed to
    • to set forth the Christ principle in all its depth, after his
    • Christianity.
    • Wagner created an eminently Christian drama, the work with which he
    • Christ-problem stands in the centre of the drama. Out of Parsifal
    • countries, and what arose later on in Christianity as purified
    • transformation. Later on, in the early times of Christianity
    • special significance for Christian Europe.
    • their name from it. Christianity itself may be led back, as a fourth
    • spread over the whole of Europe influencing even Christian monks.
    • mission of Christianity. The Germanic peoples longed for this new
    • form of Christianity: a Christianity was to be called into life which
    • Christianity has appeared, it is a mortal sin to kill, and killing is
    • is the representative of a new Christianity. He becomes the King of the
    • cup which was used by Jesus Christ at the Lord's Supper, the cup in
    • Arimataea caught up the blood streaming out of Christ's wound. The
    • two forms of Christianity. One kind is represented by the knights of
    • the organ of desire. He personifies the form of Christianity which
    • confronted with two phenomena. On the one hand, Christianity which has become
    • Holy Grail as a sorrow-laden king. This higher Christianity is
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  • Title: Foundations of Anthroposophy: Lecture I: Foundations of Anthroposophy
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    • numbers 3, 5 and 7 of 8 lectures given at Christiania (Oslo) in the
  • Title: Foundations of Anthroposophy: Lecture II: Man in the Light of Anthroposophy
    Matching lines:
    • numbers 3, 5 and 7 of 8 lectures given at Christiania (Oslo) in the
  • Title: Foundations of Anthroposophy: Lecture III: World Development in the Light of Anthroposophy
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    • numbers 3, 5 and 7 of 8 lectures given at Christiania (Oslo) in the
    • Christ-Being within earthly existence.
    • Christ's words in the Gospels resound to us in a new and
    • are those of St. Paul: Not I, but Christ in me. If a
    • Christian really grasps these words, if one who really
    • understands Christianity inwardly and who says, “Not I,
    • but Christ in me,” understands Christ's words,
  • Title: Theosophy and Rosicrucianism: Lecture I: Theosophy and Rosicrucianism
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • when Christianity arose, we always come across the same
    • as Christian Rosenkreutz, founded, with quite a small number
    • connection between this Rosicrucian wisdom and Christianity?
    • There is no difference between the genuine Christian
    • Christianity in its essence, we obtain the theosophy of the
    • but Christianity should be grasped in the way in which the
    • early Christians grasped it. Only a few people still know
    • something concerning the mysteries of the early Christian
    • knowledge of the Christian mysteries, who taught those mighty
    • been taught, particularly to those who had to bring Christ's
    • understand Christianity in the right way, can have an idea of
    • theosophy had to say in connection with true Christianity, we
    • un-Christian that this! It is still possible to-day for a
    • Christ: “Do not seek the Kingdom of God, for the
    • Christianity has long ago lost the capacity of understanding
  • Title: Theosophy and Rosicrucianism: Lecture II: Introductory Explanations Concerning the Nature of Man
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
  • Title: Theosophy and Rosicrucianism: Lecture III: Man's Self-consciousness
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
  • Title: Theosophy and Rosicrucianism: Lecture IV: Man's Further Destinies in the Spiritual Worlds
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • This lies at the foundation of Christ's words: “Unless
  • Title: Theosophy and Rosicrucianism: Lecture V: Metamorphoses of Our Earthly Experiences in the Spiritual World
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • earth in the second century after Christ. What aspect did the
  • Title: Theosophy and Rosicrucianism: Lecture VI: Man's Descent into an Earthly Incarnation
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • member which man does not attain and which Christian
    • Christian meaning, as it was grasped in the Occult School of
    • according to its true Christian meaning, and the pupils were
    • three lower members. Early Christianity used to look upon
    • standpoint, the esoteric Christians of the past used to call
    • of the world's creation. The creation in the Christian
    • thousand-fold. The esoteric Christian of olden times said to
    • given to the pupil of esoteric Christianity in olden times,
    • the three higher members esoteric Christianity then considers
    • early Christian esotericism as something connected with man's
    • objection: The Lord' s Prayer is one that was given by Christ
    • The Christian
  • Title: Theosophy and Rosicrucianism: Lecture VII: The Law of Karma
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    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • Christianity, you would never have heard people say, for
    • in relation to Christianity. In this connection there are
    • forgiven us through Christ's death upon the Cross, and you
    • theosophists who declare that they cannot accept Christ's
    • Karma? The Christ-Being has, in the largest measure, done
    • Christ's death of atonement, therefore harmonizes completely
    • be seen by those who do not understand this law. Christ's
    • contradiction be found between Christianity and the law of
  • Title: Theosophy and Rosicrucianism: Lecture VIII: Supplementary Thoughts on the Law of Reincarnation and Karma
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    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • the pre-Christian training, secondly the Christian training,
    • school of pre-Christian times, to enable man to enter the
    • in the first centuries after Christ's birth, up to the 8th
    • for equality which was advanced during the first Christian
    • centuries of Christianity and who then passed through the
    • freedom comes from Christianity.
    • many centuries and it was taken over by Christianity. That is
    • Christ. And that is why Christ was called the Lamb of
  • Title: Theosophy and Rosicrucianism: Lecture IX: The Earth's Passage Through its Former Planetary Conditions
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • yet developed, the “Three Logoi”; in Christianity
    • This contrast has always been felt. Christianity itself makes
    • the Christian meaning, and finally the Son or the Word. They
    • whose highest member was the Son or the Word, is the Christ,
    • in the esoteric meaning of Christianity. He is the real
    • Sun state of existence. Upon the Sun, Christ would not yet
    • have been called by that name. The old form of Christianity
    • Christianity and, the exoteric form of Christianity, which is
    • older form of Christianity exerted all its thinking power and
    • ancient form of Christianity wished to gain a conception of
    • of Christ within Jesus of Nazareth in accordance with this
    • the Christ is the great Sun Hero, and that the Light which
    • whole hosts of Spirits whose Leader is the Christ as the
    • stage. For this very reason, Christ is named the
    • the “Holy Ghost” in Christian
    • esotericism. In the early original form of Christianity, the
    • whole host belonging to the Holy Ghost is called in Christian
  • Title: Theosophy and Rosicrucianism: Lecture X: Further Stages of the Development of Our Earth
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
  • Title: Theosophy and Rosicrucianism: Lecture XI: Progressive Development Through the Different Cycles of Culture
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • rise of Christianity, the most significant influence in the
    • Christianity. Buddha, Hermes, and so forth, prophetically
    • pointed towards Christianity, for Christianity must lift man
    • Christianity will speak of the external world as condensed
    • Christianity
    • Christianity of to-day will spread among great masses of men.
  • Title: Theosophy and Rosicrucianism: Lecture XII: The Stages of Christian Initiation
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • THE STAGES OF CHRISTIAN INITIATION.
    • of Christianity and also concerning the Christian initiation.
    • Christianity.
    • of Christianity prevented that which would otherwise have
    • connected with the blood: This new power is Christianity.
    • understand the meaning of the words: the Blood of Christ.
    • Christianity as Mystical Fact”
    • and not “The Mysticism of Christianity”!
    • understand the nature of Christ Jesus upon the earth, in
    • Christianity, we must study the preparatory stages which led
    • to Christianity. For they already existed in ancient times.
    • You may really see how an early Christian regarded this by
    • called the Christian religion.” St. Augustine still
    • knew that Christianity has a foundation: that which once
    • him that Christ had come to life within him.
    • are able to grasp the Divine humanity of Christ Jesus, which
    • Christ had not appeared, the development of the blood would
    • light is it possible to understand the words of Christ Jesus:
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  • Title: Theosophy and Rosicrucianism: Lecture XIII: The Rosicrucian Training
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    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • which comes from the oldest Christian Mysteries, which
    • originates from the Christian School of the true Dionysius;
    • it was a teaching which was always taught in the Christian
    • was in fact advanced in the Christian schools. First of all
    • thought. Now the early Christian imagined the following: The
    • crystallization Word of God!” said the Christian. And
    • the Christian meaning, the Word or the Logos stands in the
    • Christian Rosenkreutz,
    • of the Christian. training. Let me therefore indicate right
    • of Christianity. The Christian path of training is more
    • who can connect the truths of Christianity with the truths
    • them to protect Christianity against every attack from
    • outside. Christianity is a world-conception of such
    • Christian-Gnostic schools therefore used the name
    • Christ-Jesus upon the Cross.
  • Title: Theosophy and Rosicrucianism: Lecture XIV: Further Stages of Rosicrucian Training
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • Wandering Jew, who sat at the feet of Christ Jesus and
    • best of all by a Persian legend relating to Christ Jesus.
    • Christ Jesus was walking along with his disciples, they found
    • as Christ Jesus, turned away from this horrid sight, but
    • Christ Jesus thoughtfully looked upon the animal and said:
    • I wished to give you some idea of the Christian-Gnostic path
    • deepest and most genuine Christianity. If you are a
    • Rosicrucian, you can be a Christian in the deepest meaning of
    • past, one could be a good Christian by withdrawing from the
    • him to be a Christian. For the thoughts which have developed
    • difficult for us to take in Christianity in its original
    • “To-day I cannot connect anything real with Christianity”.
  • Title: Gospel of John (Basle): Lecture I
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • Anthroposophical Spiritual Science takes Christianity as it
    • understand the depths of Christianity. This understanding can
    • the Christian documents with the aid of philology; but
    • Christianity may be brought home to them. Christianity is the
    • religions do but point to Christianity, which is the religion
    • Christianity to man from a new and different side.
    • any other man. The Christ-soul in the Jesus-body is something
    • quite different. St. John's Gospel represents Christ to us
    • must recall what was taught on this point in the Christian
  • Title: Gospel of John (Basle): Lecture II
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • Christian occult doctrine the world in which the egos of the
  • Title: Gospel of John (Basle): Lecture III
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • evolution. In the Christian occult school of Dionysius the
    • teaching: “Christ.” But the Egos, as parts of the
    • personified in Christ Jesus. The Event of Golgotha is the
  • Title: Gospel of John (Basle): Lecture IV
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • Spiritual Science is very important. In Christian occult
    • Christian occult schools the true Light-bearer, the true
    • Lucifer, the Christ.
    • replaced by Christ, Who brought a higher love into the world
    • love. It is to this universal love that Christ's statement
    • It is the Christ Who pours out this universal love more and
    • into two parts through the appearance of Christ Jesus, —
    • between Jehovah, Lucifer, and Christ.
  • Title: Gospel of John (Basle): Lecture V
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • Christ.” If we thoroughly understand this passage we
    • of Christ on the Earth. In the earlier lectures of this
    • comes through Jesus Christ, has developed in us from within,
    • can only develop gradually. Christianity, which is to bring
    • Christianity on humanity. Humanity is to raise itself to a
    • development, and it is the task of Christianity to help them
    • the Gospel is called Christ had to step in. In the occult
    • fellow-men, that “he bears Christ within him.” In
    • occult schools in pre-Christian times, where pupils were
    • called Initiation. In all initiations of pre-Christian times
    • pre-Christian times.
    • advent of Christ Jesus an entirely new kind of initiation
    • through the appearance of Christ Jesus that it became
    • Thus all the pre-Christian initiates had undergone the
    • With Christ it is different. It is only through His
    • personality that His teachings become Christianity, and in
    • order to be a Christian it is not enough merely to follow the
    • teachings of Christianity. Those alone are true Christians,
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  • Title: Gospel of John (Basle): Lecture VI
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • of His conversation with the woman of Samaria, Christ Jesus
    • Advent of Christ.
    • Period of true Christianity
    • of Christianity which is to bring about the ascent. The Star
    • of Christianity appeared in the fourth age of civilization,
    • been reached. Christ Jesus appeared as the great Personality
    • can also be looked upon as a preparation for Christianity. In
    • the fifth age of civilisation Christianity has to withstand
    • hides the spiritual truths of Christianity. In the sixth age
    • Christianity will unite humanity into a great bond of
    • teachings given to mankind in Christianity are so profound,
    • able to displace or supplant Christianity. It will be
    • possible for Christianity to adapt itself to all the forms of
    • power of the Christ Spirit to enable this germ to develop,
    • and true Christianity will only be there when the Spirit Self
    • wonderful spiritual life. Christianity is now only at the
    • this deeper and more spiritual Christianity more and more
    • Christ possible; how in the fourth age the power of Christ
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  • Title: Gospel of John (Basle): Lecture VII
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • lectures we have considered the significance of Christ for
    • seat in the Sun. Christ belongs to these Beings as a cosmic-
    • of Christ came to the Earth, the astral body of this cosmic
    • force of the Christ Spirit sank down to the Earth at the same
    • time, and ever since the incarnation of Christ on the Earth
    • body of the Earth. Through the appearance of Christ on Earth
    • entirely new substance. If at the time of Christ a Being had
    • of the Earth, the Sun Spirit Christ became the Spirit of the
    • Earth as well. The Christ is therefore Sun Spirit and at the
    • same time Earth Spirit. From the time when Christ walked the
    • throughout”. The garments of Christ are the symbol for
    • If Christ is the planetary Spirit of the Earth,
    • that the Earth is the true body of Christ. This passage in
    • cosmic evolution. He sees the force of Christ spring up in
    • towards the Sun: he knows that the event of Christ becoming
  • Title: Gospel of John (Basle): Lecture VIII
    Matching lines:
    • Human Development and Cognition of Christ. Published in German as,
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • St. John's Gospel, the writer says that Christ did many other
    • “I am” became individualised, and Christ is the
    • for this reason Christ could say: “Before Abraham, was
    • known in all Christian Schools. It relates that when Seth,
    • Christian teaching, the time when it was given to man was in
    • of eternity had first to be gained. Christ Jesus bore it
    • Christ teaches
    • the time of Christ wished to see what was going on in the
    • ruler of the Jews, came to Christ by night. He came to Christ
    • Christ says: “I am the way, the truth, and the
    • Deity through Christ? The “I am” works on the
    • most of the translations of the Bible, Christ's answer to the
    • a Christian, that God makes a man be born blind, in order
    • we view it with the knowledge of Spiritual Science. Christ
    • the way in which Christ's answer should be translated:
    • one incarnation to another. The fact that Christ's teaching
    • (words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was ChristJohn 9:22).
    • that Christ has died for us and that therefore they cannot
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  • Title: Inner Realities: Lecture 1: The Inner Aspect of the Saturn-embodiment of the Earth
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    • immersed as a spiritual being, feeling one with the Christ-Being,
    • carried by the Christ-Being, swimming — though not in a sea of
  • Title: Inner Realities: Lecture 2: The Inner Aspect of the Sun-embodiment of the Earth
    Matching lines:
    • was born the Being who appeared on earth as the Christ-Being. And we
    • Christ-Being when we grasp the idea of the bestowing virtue, the
    • to the earth by the Christ-Being is on the earth, fulfils its life on
    • nature of the Christ-impulse. We are then able to understand
    • and see how the Christ grows forth from the Sun-Sphere, we shall
    • lecture it will be our task to study the Christ-Being in the spiritual
  • Title: Inner Realities: Lecture 3: The Inner Aspect of the Moon-embodiment of the Earth - 1
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    • as it were, we have before us the meaning of the earth, the Christ.
    • avoid the death of sacrifice?” That which Christ might have
    • greatest renunciation made by Christ Jesus confronts us when, by
    • to enter His sphere. If we are able to see in Christ Jesus all that
    • nature was resignation. Christ renounced that which would have
    • Christ seated among the twelve, and Judas, the betrayer, in the
    • value might enter into evolution, Christ Himself had to place His
    • this representation of Christ surrounded by His Apostles, He who on
  • Title: Inner Realities: Lecture 5: The Inner Aspect of the Earth-embodiment of the Earth
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    • phenomena known to man, that the Christ incarnated in Jesus of
    • risen like Christ — all these reasons are on the same level as
    • call the “Christ-Being it must clearly be impossible to
    • Christ-Being is the Mystery of Golgotha; that is, the conquest of
    • metamorphosis. Would Christ undergo death He must descend to the
    • Christ Himself belongs to the higher worlds and came down to the
    • to perceive the Christ as an etheric figure on the astral plane, as
    • gradually becoming able to perceive the Christ by means of the higher
    • higher worlds, that Christ is a reality; that He lives; they will
    • understands that the development of Christ Himself is progressing
    • actually appears as a first shining forth of Christ in the world of
    • the Christ for the next three thousand years from our present
    • which is enacted on earth as the origin of all the subsequent Christ
    • the idea that effects such as those produced by Christianity could be
    • Christianity as Mystical Fact).
    • Christ Jesus by the star-constellation, for they were then still very
    • whom they call the Christ must have lived on earth at that time. In
  • Title: Lecture I: Man in the Light of Occultism
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    • Christiania, 2nd June, 1912.
    • Passing on to more recent times, we find that in Christianity the
    • Christian churches and creeds as they have developed through the
    • see how with the development of Christianity develops also a theology;
    • theosophy, or a Zoroastrian or a Christian. Naturally, regard must be
    • societies in Central Europe, calling itself a “Christian”
    • Christian theosophy as a Buddhist theosophy or a Zoroastrian.
    • the standpoint of the Christian. And if theosophy takes on a Buddhist
    • also understand how difficult it is, in a realm where Christian forms
    • The Buddhist and the Christian who have become theosophists will
    • religious prejudice. The Christian who has become a theosophist will
    • body.” The Christian will reply to the Buddhist:
    • Christianity has not up to the present given me any revelation
    • theosophist, the Christian will say to himself: “I understand
    • Christian who has become a theosophist understands the Buddhist who
    • has become a theosophist. And if the Christian were now in his turn to
    • Christian faith in its true occult content, as it is studied in occult
    • of Christ” — the name of Christ may be quite unknown to the
    • the whole nature of the Christ.”
    • Christian, he will answer him in the following way: “Just as you
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  • Title: Lecture II: Man in the Light of Occultism
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    • Christiania, 4th June, 1912.
  • Title: Lecture III: Man in the Light of Occultism
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    • Christiania, 5th June, 1912.
    • not possible to find within these thought pictures the Christ Being.
    • a Christ. If you come across the idea of Christ in a philosophy, you
    • Christ. No consistent philosophy can contain the conception of Christ.
    • the philosophers and see whether these can find the Christ in their
    • approach the Christ within the system of philosophy. He has as it were
    • him the Christ.
  • Title: Lecture IV: Man in the Light of Occultism
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    • Christiania, 6th June, 1912.
    • ancient pre-Christian times, we find many great religious teachers,
    • communications and revelations that men received in pre-Christian
    • pre-Christian as well as Christian, have always done their best to
    • Christianity, endeavoured to rise to the divine Self with the help of
    • are in love with the Christ as their Bridegroom, they have for Him all
    • you will find described in my book Christianity as Mystical
  • Title: Lecture V: Man in the Light of Occultism
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    • Christiania, 7th June, 1912.
    • Christian times, is one who sets out to tread the occult path and
    • for the Christian tradition that worked upon them as a stimulus from
  • Title: Lecture VI: Man in the Light of Occultism
    Matching lines:
    • Christiania, 8th June, 1912.
  • Title: Lecture VII: Man in the Light of Occultism
    Matching lines:
    • Christiania, 9th June, 1912.
  • Title: Lecture VIII: Man in the Light of Occultism
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    • Christiania, 10th June, 1912.
    • can use, and that is being together with the Christ Impulse on
    • man has had with the Christ Impulse during his life on Earth, and in
    • The Christian of today has many remarkable and beautiful things to say
    • about the Christ Impulse. But one who consciously in the Christian
    • sense enters the higher worlds knows still more of the Christ Impulse.
    • He knows that the Christ Impulse is the one and only thing that can
    • evolution. How is it that in addition to all that the Christ Impulse
    • and culture, there is also this, — that the Christ Impulse in the
    • of the reasons why the Christ Impulse can give this help. The first is
    • even in Post-Christian times, and compare with this what you read in
    • the Christian records, the Gospels. If you look into the history of
    • the Pre-Christian founders of religion whence came their wisdom and
    • Nor is it any different in Post-Christian times. Take Mohammed. You
    • initiation-experience, Christ Jesus looked into, or had to look into,
    • told that Christ had to learn to hold fast to a super-sensible good
    • see how unique is the picture given us in the Gospels. Christ passed
    • We can speak of the Christ, right from the very beginning, as of an
    • Christianity as Mystical Fact and continually in lectures. But
    • one cannot in the case of the Christ speak of His
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  • Title: Lecture IX: Man in the Light of Occultism
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    • Christiania, 11th June, 1912.
    • if within the Earth world he has been able to receive the Christ
    • Impulse. And we went on to show how the Being we call the Christ Being
    • but that the Christ Being brought with Him all the forces with which
    • that when the Christ Being became man, He was already in a position to
    • make that great sacrifice — for it was for the Christ Being a
    • It is this feature of the life of Christ that marks it as absolutely
    • If, however, we want to understand the Christ, we do not need all
    • this. The Christ can be understood by every single human being, He can
    • to understand the Christ. And this is because the Christ brought into
    • spirit, that the Christ founded a religion for the simplest of human
    • The relationship of Christ to the higher worlds, — that can of
    • make clear to you the immense service done by the Christ to the pupil
    • in occultism. Christ gives him the means whereby he can remember his I
    • when he is in the higher worlds. Without the Christ Impulse this
    • cannot be done. Christ thus becomes a helper in the initiations of
    • Christ. Christ is there for the simplest of men; on the other hand He
    • again still more wisdom. That is the nature of the Christ, and it is
    • understanding will there be for the Christ. The understanding will
    • Christ is there for everyone, even the simplest and humblest, and that
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  • Title: Lecture X: Man in the Light of Occultism
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    • Christiania, 12th June, 1912.
    • significance of the Christ Being; and in the course of the explanation
    • were considering — I had to speak of how Christ vanquished
    • come to the pupil of the present day from Christ. Christ brings a kind
    • death appears Christ Himself, giving us to understand that this I of
    • on the path of initiation, — the experience of Christ appearing
    • picture it! You have before you Christ, Who appears in the place of
    • through having received into your soul the impulse of the whole Christ
    • death. It would suffice for you that you had the Christianity of St.
    • Christianity of the Gospels. It is quite possible to experience,
    • death changes into the Christ, you have before you a picture which you
    • Christ and the conquest of death, the overcoming of all that Lucifer
    • and Christ as the Spirit of the planet of the Sun. Christ himself
    • Spirit of Venus. In other words, Christ appears as a brother of
    • Lucifer” or “Christ and Lucifer, in the Story of the
    • really so. We learn how Christ already on the old Moon overcame
    • see, as it were, a recurrence of the fact that Christ attained to
    • victory over Lucifer. On Earth Christ repels Lucifer from the outset.
    • — for Christ also undergoes evolution — He had repelled,
    • Already on old Moon Lucifer approached Christ. On Earth he was no
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  • Title: World of the Senses and the World of the Spirit: Lecture III
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  • Title: Memory and Habit: Lecture II
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    • have just said represents the true conception of the Christ-Principle
    • Christ-Principle up to our day have not been able to prevent the
    • Christ, as I have said more than once, did not say: ‘I am here
    • Christ had actually said: ‘I have done these things and now
    • men act to-day. For the Christ said: “I will be with you
    • Christendom this revelation formed the content of the Gospels; to-day
    • down what could be written at the beginning of the Christian era
    • Christ which in the present age could be unfolded by nothing else.
  • Title: Memory and Habit: Lecture III
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    • Christiania, Nov.–Dec., 1921 Anthroposophical Publishing Co.]
  • Title: Historical Necessity: Lecture 1: On the Functions of the Nervous System
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    • thought, even Christ-Jesus has become the
  • Title: Historical Necessity: Lecture 6: New Spiritual Impulses in History
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    • 19th century, Karl Christian Planck. In many places I have
    • seized the opportunity of drawing attention to Karl Christian
    • Christian Planck belongs to those spirits who saw at the
    • 1880 of the past century. Men like Karl Christian Planck, who
    • who know something in the sense of Karl Christian Planck!
    • Christian Planck is not the only one, there are many others)
    • listened to Karl Christian Planck, and even now, who listens
    • the Christ impulse, of the Mystery of Golgotha. In earlier
    • not possible to speak of Christ Jesus as an historical
    • concerning Christ Jesus on a quarto page constitutes an
    • Christ Jesus if we seek him in an outward historical way; we
    • spiritual foundation we are free. One becomes Christian
    • above all, that one can be a Christian in a real sense only
    • Christianity shall gain the truth through which it will
    • gained into the fact that the evidence for Christianity must
  • Title: Life Gifts: Lecture I: Folk Souls and the Mystery of Golgotha
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    • given in Christiania to learn that a Folk-Soul is a concrete, real
    • its place in the Earth life as a unique event. Christ Jesus lived
    • that which happened to Christ Jesus, which fulfills itself out of the
    • neither acknowledge, nor recognize Christ-Jesus personally or
  • Title: Life Gifts: Lecture II: The Relativity of Knowledge, and Spiritual Cosmology
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    • we are born, and in Christ we die.”
  • Title: Life Gifts: Lecture III: Thoughts about the Life Between Death and Rebirth
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    • was destroyed in the last era before the birth of Christ and
  • Title: Life Gifts: Lecture V: Thoughts on Life and Death
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    • history of the continuous Christian impulse — not of
    • Christianity — we find Ahrimanic powers working through
    • humanity, and particularly in the Christian development. One
    • what on the other is Christ and Christ-force. If the
    • spiritualization of mankind through the Christ-Mystery
    • Christ-Mystery but which afterwards became the
    • Christ-Mystery. Julian, the recreant, the apostate, only knew
    • that it was the Christ-Mystery. That was his tragic fate; he
    • by Christianity during the past centuries and thousands of
    • regard Christianity? — considering that it has indeed
    • peculiar who demand that Christianity should go back again to
  • Title: Life Gifts: Lecture VII: Whitsuntide Lecture
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    • Christian question of conscience: Where are the men to be
    • Christianity As Mystical Fact” was mentioned in
  • Title: Sound Outlook: Lecture I: States of Consciousness
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    • eighth century before Christ. In earlier times, human nature
    • birth of Christ, or at the time of Origen, it would not have
    • mind what is implied in the close of my article on Christian
    • Christian Rosenkreuz by Johann Valentin Andreae. Philologists
  • Title: Sound Outlook: Lecture II: The Building at Dornach
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    • in stone or metal, and all Christian ones — ours being
    • in the most eminent sense Christian — better in wood. I
    • and the same applies to other Christian sculpture I have
    • representation of Christ Jesus. It seemed to me
    • carve a figure of Christ Jesus”. I wanted to produce
    • Christ Jesus. I should be most glad if that were so; but the
    • expression; to set out to carve a figure of Christ Jesus
    • neither Lucifer nor Ahriman can endure this love. The Christ
    • Christ-Jesus.
    • living entirely in the soul, as Christ-Jesus did, this
    • to continue in painting; the theme of the croup. The Christ,
  • Title: Sound Outlook: Lecture III: East and West
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    • century after Christ, not so very far behind us, there was
    • days before Christ, when the sentient-soul was seen in all
  • Title: Sound Outlook: Lecture IV: History and Repeated Earth-Lives
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    • Christianity — really takes the line of concealing and
    • The few sick folk healed by Christ Jesus himself —
    • Christianity coincided with this condition of the Roman
    • Christianity throughout those early times. There is an
    • Christianity) is nothing else than a positive
    • the first Christian centuries out of true knowledce, will see
    • Christianity, and it lasted on into the ninth century. A
    • study of the details of this spreading Christianity shows that
    • that Christianity might spread, it was made suitable for
    • or less disappeared from Christianity; everything was centred
    • a genuine Christ-consciousness. We must not forget
    • that Christ was known in the highest sense during the first
    • Christian centuries by those who knew how the Christ-Figure,
    • the Christ-Being, stood in relation to all the forces of the
    • Christ-Figure, the ground of their emotion was that they
    • it were the approach of the Christ-Figure to the Earth
    • of Christ Jesus prevailing in the early centuries”,
    • conceal the greatness of the Christ-idea and the profound
    • everything was made simple, designed to show that Christ
    • that in the early centuries of Christianity it was possible
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  • Title: Sound Outlook: Lecture V: The Being and Evolution of Man
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    • Isis, also various Christian portrayals in which three
    • home to ourselves that the Christ, Who went through the
    • words, “Not I, but Christ in me,” this “in
    • if he would find the right connectiona with the Christ. One
    • of St. John, where John speaks as go the Christ came to man
    • result of the Union of the Christ-Being with earthly
    • upon it and asserted that Christians therefore maintained
    • men of Christ having passed through the Mystery of Golgotha
    • but only in connection with the Christ. This, however, was to
    • Christianity, as it had come into the world through the
    • It embodied very spiritual views of the real nature of Christ
    • of Christ, to bring it about that souls should not approach
    • Christ. This negative task of the Church has its
    • Christ, and fundamentally through all these centuries man;s
    • approach to the Christ has been a continual struggle of the
    • teaching. The path to Christ was really always a
    • slowly and gradually could men win their way to Christ. We
    • holy, lofty Christian life flowed to them from the Gospels.
    • acquiring concepts, concrete concepts, about the Christ and
    • strictness, in order to distinguish the path of Christianity
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  • Title: Sound Outlook: Lecture VI: Problems of the Time (I)
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    • 8th century before Christ, and in respect of this feeling of
    • centuries before Christ. Humanity had withdrawn into the
    • entrance of the Christ into earthly evolution. Therefore the
    • province of Palestine, with regard to Christ Jesus? How
    • Christianity had made itself at home in this secular culture
    • accepted as outer dogma to this extent: Christ had come, had
    • that in reality all those who accepted Christianity in these
    • Christianity were not such as to help people to unite
    • account, independently of us, and Christ will take care that
    • Orthodox Christianity of the East, so the Ahrimanic fear, the
    • Christianity, in the course of its expansion, as well as the
  • Title: Sound Outlook: Lecture VII: Problems of the Time (II)
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    • Christ-Mystery.
    • did not speak of ‘the Christ,’ their inspirations
    • came from the world in which Christ always was, for He is a
    • The Christ descended from the world of the cosmos to the
    • in ancient times, because Christ was no longer to be found in
    • out, but Christ had to come down to them. He came to the
    • summed up in the Christ, and could be beheld in Him. The one
    • Christ descended to the earth from the cosmos. That was one
    • must err. Thus the Christ, dissenting from worlds becoming
    • Nazareth and become Christ-Jesus, so that in a human body
    • Earth-development. So we have in Christ the Cosmic Being,
    • directly; and in the Jesus to whom the Christ came, we have
    • Christ”, nor as “Jesus”. To speak of
    • the “Christ” only, is not to comprehend Him; for
    • the “Christ” of — for example — the
    • account the Christ Who drew into him. Unless we give due
    • weight to this fact of the Christ in Jesus, we cannot grasp
    • how far Christ-Jesus is this double Being is a great task;
    • Christ in Jesus by all sorts of means. On one hand there is
    • combat the Christ, and with that came to set up a false
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  • Title: Fundamental Social: Lecture 1: The Transforming of Instinctive into Conscious Impulses
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    • try to explain the appearance of Christianity from this point
    • which was then christened by the name of Christ Jesus. The
    • of our era. Christianity is an ideology, a super-structure, a
  • Title: Fundamental Social: Lecture 3: The Metamorphosis of Intelligence
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    • tenth. An earlier form of Christianity was driven back
    • spread over the whole of Christendom in early centuries, has
    • Meanwhile the West has continued to evolve its Christianity.
  • Title: Fundamental Social: Lecture 4: The New Revelation of the Spirit
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    • the so-called Christian doctrines, that have held sway about
    • Christianity as Mystical Fact,
    • the new conceptions. The Christian conceptions too will have
    • mankind. For Christianity would otherwise remain a collection
    • or in the pre-Christian centuries. That in man
    • Christianity of the twentieth century. Against it —
    • one thing: the old Christianity has had nearly 2000 years to
    • Christianity shall now become — that again must be
    • not of Christianity itself but of a certain Christian
    • Christ in me,” after the words of St. Paul. For Christ
  • Title: Fundamental Social: Lecture 5: Understand One-Another
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    • progress of Christianity itself in our time consists in this.
    • pre-Christian times — the farther we go back, the more
    • present in the old pre-Christian times — whose relics
    • yet, it is the language which Christ Himself is guiding us to
    • Christianity to grasp the Christian truths in a new way. This
    • through misfortune that mankind found the Christ, we too
    • shall have to seek through our misfortune for the Christ
    • Christianity which freed men from slavery and led them to
    • Christianity will solve. In recent lectures I have told you
    • Christianity: “Slaves there must always be.” Even
    • Christ. Christ is no concern of one nation or another. He
    • spirit of the true Christmas peace in placing the following
    • of Christianity has only entered to a slight extent as yet.
    • Christ-conception if we turn in this intellectualistic age
    • service of Jahve to that of Christ. Such predestination only
    • appeared on the Earth — Jesus Christ. They killed Him.
    • Death, my dear friends, is the very content of Christianity;
    • Christianity. This Death is the good fortune of men; this
    • we may say: how infamous it was of men to nail Christ to the
  • Title: Karmic Relationships, VI: Lecture I
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    • Christ, did not remain on the Sun but came down from the Sun to the
    • mankind. Something of this remained in the Christ and is an infinite
    • that His power knows no differentiation among men. Christ is not the
    • Christ of this or that nation, of this or that rank or class. He is
    • the Christ for all men, without distinction of class, race or nation.
    • Nor is He the Christ of particular individualities, inasmuch as His
    • help is available alike to the genius and the fool. The Christ
    • heart and soul which can receive the Christ Impulse; but once
    • but of the universal-human. This is because Christ is a Sun Being.
    • the Christ, He enables us, because He is a Sun Being, to be more than
    • with whom — with the exception of the Christ
    • Christ will lead us to those who were once His companions on the Sun.
    • Christmas Foundation Meeting at the Goetheanum we tried
    • what took place at Christmas. I would like particularly to draw your
    • Christmas Meeting is to make this News Sheet a medium for all
    • spiritual value was achieved at the Christmas Meeting shall in some
    • Spiritual Science was founded at Christmas with the aim that esoteric
    • at Christmas. May the Members of this Berne Group be able to
  • Title: Karmic Relationships, VI: Lecture II
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    • aim of the Christmas Foundation Meeting at the Goetheanum was to
    • too often, for the gist of the matter is this: before the Christmas
    • Christmas Foundation Meeting I often found it necessary to emphasise
    • the Christmas Foundation Meeting at the Goetheanum this has
    • are now one. Therefore what was not the position before the Christmas
    • this Christmas Foundation Meeting in Dornach it must be recognised,
    • incorporation of the Christian Community into the
    • relationship between this Christian Community and the
    • cannot in any way be regarded as the Founder of the Christian
    • Christian Community formed itself, through me, by the side of the
    • the Christmas Foundation, a new character and impulse is to enter
    • real esotericism. The Christmas Foundation Meeting, when the esoteric
    • altogether in keeping with Christianity, with true Christian
    • not Christian. Whence do they originate?
    • know that about six hundred years after the founding of Christianity,
    • sense was at variance with Christianity. To what extent at variance?
    • Spirit — is of the very essence of Christianity. The origin of
    • representative of the Christ; at the seventh and highest stage as a
    • Christianity. We look upwards to the Father God, seeing in the Father
    • forces of the Father God, through the Moon forces. When Christianity
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  • Title: Karmic Relationships, VI: Lecture III
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    • Christianity as Mystical Fact
    • aim of the Christmas Meeting, when the Anthroposophical Society was
    • word must be a living power among us. The Christmas Meeting was not
    • was the aim of the Christmas Meeting. Moreover it is only because
    • Christmas Meeting the foundation stone of anthroposophical life shall
  • Title: Karmic Relationships, VI: Lecture IV
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    • purpose of the Christmas Foundation Meeting. That Meeting made it
    • Therefore at the Christmas Meeting the Society was declared to be a
    • done at the Christmas Meeting. There was no mention of abstract
    • at Christmas is based upon a hypothetical assumption. If the
    • attempt was made through the Christmas Meeting to bring a new
    • concerned, the Christmas Meeting was either everything or nothing.
    • Anthroposophical Society. The Christmas Meeting becomes a reality
    • Christmas Meeting — the responsibility to make it a reality;
    • a certain sense the impulse of the Christmas Foundation Meeting was
    • Such was the aim of the Christmas Meeting. It could be felt then and
    • make a beginning, for in fact I regard the Christmas Meeting as a
    • hope that the significance of the Christmas Meeting will be realised.
    • on the occasion of my first visit here since the Christmas Meeting. I
    • in the spirit of the Christmas Meeting in such a way that the impulse
  • Title: Karmic Relationships, VI: Lecture V
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    • intentions expressed at the Christmas Foundation Meeting at the
    • connection the Christmas Meeting at the Goetheanum was not only of
    • with, not to Christian but to non-Christian incarnations. It is
    • millennium after the founding of Christianity. Starting from Asia,
    • Christianity spread across to Spain and thence to all Western Europe,
    • in the Christian era, this personality had
    • Constantine had caused to be brought from the Cross of Christ.
    • conditions prevailing in the twentieth century. Before the Christmas
    • about under the influence of the Christmas Foundation Meeting, the
  • Title: Karmic Relationships, VI: Lecture VI
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    • frankness, of many spiritual facts. The Christmas Foundation Meeting
    • witnessed the willing martyrdom suffered by the Christians in their
    • Christianity. There is something extremely moving about this
    • Christianity, and so much that was evil and bad in Roman life at that
  • Title: Karmic Relationships, VI: Lecture VII
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    • since the Christmas Foundation Meeting at the Goetheanum. As
    • studies concerning the significance of this Christmas Foundation
    • Christmas Meeting was intended to be a fundamental renewal, a
    • Christmas Foundation Meeting I was always able to make a distinction
    • Christmas Foundation Meeting in Dornach, the opposite of what went
    • Society — so that, as was announced at Christmas, the
    • those who gathered at the Goetheanum at Christmas, it has been
    • able to visit. It can be said that what was undertaken at Christmas
    • the new Christianity. Up there — as in their bodies now
    • group experienced the form of Christianity which during the first
    • centuries of the Christian era had spread in Southern Europe
    • and also, to some extent, in Middle Europe. This Christianity
    • continued to present to its believers a Christ conceived of as
    • understanding, Christ was thus pictured by the Christians of the
    • throughout Christendom at this time the faculty of instinctive
    • the Christ once had His abode. The ancient clairvoyant perception of
    • the descent of the Christ to the Earth became superseded by mere
    • physical body. The majority of Christians now retained little more
    • Christ Jesus — whose nature now began to be the subject
    • were, however, among the Christians certain individuals who came more
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  • Title: Karmic Relationships, VI: Lecture VIII
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    • Christian terminology. They are directly connected with
    • Archangel known to Christians capable of speaking of these things,
    • Golgotha, Christ, the sublime Being of the Sun, has come down to the
    • the Christ Being has remained united with the Earth, it has not been
    • Gabriel, for the Christ Impulse itself actually to lay hold of the
    • themselves the Christ Impulse has been able to penetrate
    • connection in the real sense with the Christ Impulse.
    • Archangel known in Christianity as Michael. Over those civilisations
    • Mystery of Golgotha took place. At the beginning of the Christian
    • departure of Christ from the Sun.
    • were united with Michael in the realm of the Sun. Christ, who
    • the departure of the Christ from the Sun. “He is
    • departure of Christ from the Sun. They saw clearly: the Cosmic
    • eighth century of the Christian era, in the earthly realm itself. And
    • from Christianity — in the form of Arabism derived from
    • of Baghdad, Christianity was also developing and
    • upon by Arabism. In Europe, within the expanding Christian culture,
    • Chartres were pure and genuine Christianity, illumined by the ancient
    • penetrated deeply into the secrets of Christianity and who had no
    • Christian Initiation — of which the School of Chartres was one
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  • Title: Karmic Relationships, VI: Lecture IX
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    • Christianity, Michael sent his impulses — his ‘cosmopolitan’
    • Archangeloi and human souls, witnessed the Christ departing from the
    • when the ninth century of the Christian era had come, those around
    • of the Christian era, when Gabriel became the administrator —
    • course, through a human being. Nietzsche's Anti-Christ, his
    • portraying the battle waged by Christian Scholasticism against
    • going out from the Christmas Foundation at the Goetheanum, that in
  • Title: Responsibility of Man: Lecture II
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    • most modern sense he really grasps the Christ-Mystery, grasps
    • of the Christ as a cosmic Being Who has descended to earth out
    • do only through Anthroposophy, otherwise the Christ-concept too
    • is empty for us. The Christ-concept becomes phrase unless it
    • modern Physics — feel how from such a universe the Christ
    • no meaning at all to any true, real Christ-Being. Such a Christ
    • know and to feel the Christ today as Cosmic Being one needs the
    • the Christ to come forth from the cosmos. And if one learns to
    • incarnating of the Cosmic Christ in the individual man. Such a
    • imagine that the Christ had in any way incorporated in him. In
    • There is no Christianity today which can be accepted by the
  • Title: Responsibility of Man: Lecture III
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    • Christ-stream. You know indeed that the central Group of our
    • Ahrimanic, and that of the Christ.
    • That is what Spiritual Science must seek, the Christ-principle,
  • Title: Responsibility of Man: Lecture IV
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    • the pre-Christian age — and especially pre-Christian
    • pre-Christian age, and is very cleverly indicated in the story
    • pre-Christian Jewish initiation, it was known as an
    • Christianity up to the beginning of the fifth post-Atlantean
    • receive the Christ Impulse, because the old Jahve or
    • deep significance, that in the Christian tradition we are told
    • experienced the certainty that Christ had been present in Jesus
    • Divine Providence or, as many said, the Christ, was helping
    • guidance of Christ against every other. But because one utters
    • the Name of `Christ', that does not mean that one has met, has
    • contacted, the Christ; for the Christ is only contacted
    • Christ Nature. One may say a thousand times over: “We
    • will fight in the Name of Christ”; but as long as one is
    • the Being of Whom one speaks; one calls the Being Christ, but
    • character of a Jehovah; Christ completely disappeared from the
    • events how utterly Christ had disappeared out of the
    • Christ-element, it developed entirely within that physical
    • of Christ to Jehovah during the War. But science has turned
    • press forward to an understanding of the Christ. At most the
    • the world with spirit if we can perceive the Christ-Being, if
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  • Title: Therapeutic Insights: Lecture IV
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    • in their own language, so the word of Christ Jesus also point
  • Title: Cosmosophy 1: Lecture II
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    • consciousness of these worlds if Christianity is again to be
    • able to become a truth for him, for Christianity actually is
    • we look at the modern development of the idea of Christ
    • idea of Christ as long as he makes use only of the concepts
    • a true idea of Christ.
    • says that Christ the
    • are the message of the Father, and that Christ Jesus actually
    • theology, Christ has worth only insofar as He appeared in the
    • Christian times until about the third or fourth century A.D.,
    • Christianity, human beings occupied themselves intently with
    • people's attention in the early Christian centuries, under
    • speak of Him, tradition speaks of Him. Man has the Christ; he
    • longer actually has the Christ. He therefore takes what he
    • transfers it to the Christ God. Modern theology does not
    • actually have the Christ at all; it has only the Father, but
    • it calls the Father “Christ,” because at one time
    • it received the tradition of the Christ being in history, and
    • one wants to be Christian, of course. If one were honest, one
    • would be unable to call oneself a Christian in modern
    • Christ are experiences. The human being of the West makes no
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  • Title: Cosmosophy 1: Lecture VIII
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    • indwelling of Christ, however, is the balance. In short, in
    • Christ, and this brought him to this peculiar
    • culture, he became not a worshipper of Christ but a
    • worshipper of the Antichrist, a reverer, a glorifier of
    • Antichrist. In Nietzsche, in a form amounting to a genius,
    • Antichristianity appeared. This Antichristianity, however, if
    • the Mystery of Golgotha gives us the forces that make Christ
  • Title: Cosmosophy 1: Lecture X
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    • of Golgotha, with the Christ experience, in order to show how
    • in death and resurrection the Christ experience can now pour
  • Title: Cosmosophy 1: Lecture XI
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    • between Christianity and the ancient teachings of the gods.
    • If the human being wishes to fmd Christ, he must find Him in
    • only in a pagan way, not in a Christian way; for the human
    • being must come to Christ in inner freedom. Particularly the
    • active knowledge, is able to lead us to Christ, to the
    • Christ must be able to be sensed, felt, known through one's
    • regarding Christianity Spiritual science seeks to explain the
    • Christ. When speaking of Christ, the ancients pointed to the
    • Christ. It must search for the sun in the Man of
    • end of the earth. The conception of Jesus, in whom Christ
    • Christ of the outer world. The true knowledge of the Mystery
    • the earth the sun of this earthly evolution through Christ.
    • Christianity about which anthroposophy must speak will not be
    • a looking to Christ but a being filled with Christ.
    • when so-called Christian theologians again and again lump
    • that they do not really understand much about Christianity.
    • Christianity of modern theology, in which he tried to prove
    • that modern theology — including Christian theology
    • — is no longer Christian. One may therefore say that
    • fact that modern Christian theology does not understand or
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  • Title: Lecture: Supersensible Influences: Lecture I: Supersensible Influences in Old Persian, Egyptian, and Greek Time
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    • with the Christ Mystery was not yet in existence. There was an
    • second and first millennia before Christ we could come down to the
  • Title: Lecture: Supersensible Influences: Lecture II: The Education of Man through Modern Intellectualism, -or- Chartres and the Mysteries of the Templars
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    • permeated with Christ that they are able to impart to the out-breathed
    • air the moral impulses quickened within the soul by Christ's words
    • Christian can draw near to God with real knowledge. Being quite sincere
  • Title: Lecture: Supersensible Influences: Lecture III: The Revelation of the Spiritual World in Old Indian Culture, -or- Old Egypt
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    • pre-Christian cults. And particularly since the fourteenth and
  • Title: Lecture: Supersensible Influences: Lecture IV: The Egyptian Mysteries, Indian Yoga and Egyptian Mummy Cult
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    • five thousand years before Christ, a man with true perception of the
    • Christ entered into the body of Jesus of Nazareth and in his whole
    • from those other words of Christ: “Heaven and earth will pass
    • In the word there is much that is spiritual. Christ indicates that the
    • the Word ...” The Logos is the Christ. What, then, are the Bread
  • Title: Lecture: Supersensible Influences: Lecture V: Modern Abstract Thinking and Living Thinking of Future Times, -or- The Idea of Metamorphosis and the Repeated Lives on Earth
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    • rites of the Christian Churches after the time of Christ. But up to now
    • Christianity as Mystical Fact. All research
  • Title: Lecture: Supersensible Influences: Lecture VI: Spiritual InFluence in History, -or- Pope Nicholas I
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    • Needs of the soul led adherents of Christianity in the West to believe
    • that pilgrimages to Palestine would imbue their Christian impulses with
    • Places of Christendom, from Turkish oppression.
    • the liberation of Jerusalem from the Turks, in order that Christians in
    • vestiges of the ancient, pre-Christian Initiation-knowledge survived.
    • of the secrets of the stars they foresee the approaching Christ Event
    • Being had descended from worlds of spirit-and-soul, that Christ had
    • which to convey how Christ had come down from super-sensible worlds, had
    • words to convey what had actually come to pass through Christ and
    • which Christ Jesus had partaken of the Last Supper with His Apostles,
    • Christianity derived from actual vision. Later on, nothing remained of
    • Christian era to the twelfth and thirteenth centuries, and who grasp
    • off the holy place around which the acts of the Christian cult must be
    • mean Rosicrucianism in its genuine form — which sought for Christ
  • Title: Golden Blade, 1962: Lecture 1: Natural Science and Its Boundaries
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    • is said and done they stem from Eastern wisdom. The Christ
    • During the first Christian centuries, however, the ways and
    • this wisdom that the fundamental event of Christendom was first
  • Title: Lecture: Evolution of Human Freedom and Personal Consciousness
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    • to the 4th century after Christ, and from the 15th century
  • Title: Esoteric Development: Lecture IV: The Attainment of Spiritual Knowledge
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    • Christian-Gnostic, and European Rosicrucian.
  • Title: Esoteric Development: Lecture VII: The Great Initiates
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    • Christian-Gnostic, and European Rosicrucian.
    • “Imitation of Christ,” by Thomas a Kempis. He who
    • the coming of Christianity. It cut into evolution with great
    • significance. And since the appearance of Christ it has been
    • as one speaks of a poet of nature. There have been Christian mystics
    • carry Christianity into all the world under the influence of the
    • Jesus, who bore within Him the Christ.
  • Title: Esoteric Development: Lecture X: The Three Decisions on the Path of Imaginative Cognition
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    • Christian-Gnostic, and European Rosicrucian.
  • Title: Mystery of Death: Lecture I: The Four Platonic Virtues and Their Relation with the Human Members
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    • Christ and the Spiritual World: The Search for the Holy Grail,
    • last year in Leipzig, you will find how the Christ Impulse was
    • working on account of the Mystery of Golgotha, how Christ lives
    • about dogmas. While they quarrelled, however, the Christ
    • Christ Impulse works and invigorates and bears her by His
    • Christ Impulse for her time. She was only able to do that,
    • while the Christ Impulse had made hold of her.
    • know that we celebrate Christmas in the time when the solar
    • legends tell us that from Christmas up to the 6th January
    • Christmas time in 1411. She was born, after she had spent the
    • has gone through the Mystery of Golgotha; the Spirit of Christ
  • Title: Mystery of Death: Lecture II: The Path of the Human Being through the Gate of Death - A Transformation of Life
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    • the sense and meaning of the Mystery of Golgotha and Christ
    • this reason? If the effectiveness of Christ had depended in the
    • of it, the effectiveness of the Christ Impulse on earth could
    • that was they understood of Christianity. But Christ has had an
    • Europe was decided at that time. Thus Christianity was only
    • bearing the monogram of Christ in front of your army, you will
    • accomplish these achievements. The Christ Impulse had an effect
    • the Christ Impulse with the Maid of Orleans
    • however, the Christ Impulse worked in the Maid of Orleans,
    • inspired by the Christ Impulse. Exactly in the same way as in
    • Maxentius the Christ Impulse worked, without people knowing
    • about it in their upper consciousness. The Christ Impulse also
    • through whom the Christ Impulse could work, by his Michaelic
  • Title: Mystery of Death: Lecture III: Spiritual Science and the Mystery of Death
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    • them the Christian religion in its eastern form. They become
    • it. We have to discover internally that the return of Christ is
    • concession. We are able to look at Christ as a figure only with
    • physical body. Hence, the absurd idea to present Christ in the
    • the reincarnated Christ by Annie Besant, the president of the
    • you consider the biggest mystery, Christ's Death and
    • Resurrection, you may believe that Christ, after he has gone
    • about Christ was the least.
    • of Christ instead of the old field signs. Thus it happened, and
    • The Christ Impulse had here worked in the subconsciousness of
    • Christ Impulse was implanted just before she saw the physical
  • Title: Mystery of Death: Lecture V: The Intervention of the Christ Impulse in the Historical Events
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    • The Intervention of the Christ Impulse in the Historical Events
    • Intervention of the Christ Impulse in the Historical
    • It has to comprehend Christ, Who went through Death and
    • Christ in me.” Every effort we make in spiritual science
    • of the soul in the end what is, actually, this Christ. This is
    • souls the way how the Christ Impulse has worked since the
    • Mystery of Golgotha in humankind. If the Christ Impulse could
    • this Christ Impulse in the course of the centuries, since the
    • Mystery of Golgotha has taken place, then the Christ Impulse
    • event in which way this Christ Impulse has worked, without
    • conscious the whole internal nature and being of the Christ
    • humankind. One of those figures the Christ Impulse selected to
    • that the Christ Impulse as a living impulse with the help of
    • the Christ Impulse, this impulse worked through the simple
    • Because the effect of the Christ Impulse is just not dependent
    • Michaelic representative the Christ Impulse worked in the Maid
    • thirteen nights and days — the interval between Christ's
    • the first Christmas Day up to the 6th January, to Epiphany.
    • At the end of the legend, we see the forces of the Christ
    • physical sun force. Because Christ is united with the earth's
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  • Title: Mystery of Death: Lecture VI: Moral Impulses and Their Results
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    • of a Christ re-embodied in the flesh. It had to come out among
    • us that the return of Christ will really be the return of the
    • etheric Christ. It has often been said that and could also be
    • other side, that the depths of the Christ Impulse combine with
    • prejudice of St Paul that he said, if Christ did not rise, then
  • Title: Mystery of Death: Lecture VII: Cosmic Effects on the Human Members During Sleep
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    • Esoteric Foundation of Christmas
    • Spirit of Christ was united with the spirit of the earth by the
    • Mystery of Golgotha. The Christ Spirit lives in the spirit of
    • want to commit a festival which should express that the Christ
    • in the winter, in the midwinter. This is Christmas. For this
    • reason one sets Christmas and that which develops from it in
    • once arranged the Christian year. Out of esoteric truth
    • Christmas was determined, not account of historical facts. For
    • It is the summer festival in contrast to Christmas which is
    • materialism. This is the Christ Impulse. When the Christ
    • into materialism. The Christ Impulse was there as an objective
    • What do we see, hence? We see a strange course of the Christ
    • Impulse in the previous development. We see that this Christ
    • following centuries, after the Christ Impulse had entered, we
    • understand the Christ Impulse today from this theological
    • squabbling how the Christ Impulse has worked during these
    • Christ Impulse stands in the evolution.
    • Rome, and triumphed over him. That is why Christianity also was
    • declared Christianity the state religion et cetera. However,
    • Christ. On account of this dream he made his armies carry the
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  • Title: Mystery of Death: Lecture VIII: The War, an Illness Process
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    • find the way to Christ, he wants to bear Him in his own soul.
    • once to look for the idea to experience the Christ or a God
    • much inclined to behold the resurrection of Christ in the
    • ego with its God, or also, if it concerns Christ, with Christ,
    • this desire that Christ is born in the soul is to be found only
    • the “little spark in the soul,” that Christ is to
    • Christ Himself must come to life in the human ego efficiently.
    • Christ. Christ Jesus and at the same time the human ego! The
  • Title: Mystery of Death: Lecture IX: The Relation of the Human Being to the Realms of Nature and the Hierarchies
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    • divine or — because in Central Europe Christ is working
    • — to the Christ Impulse. So that the Central European
    • human being learns to feel Christ in such a way as He speaks to
    • Central Europe. Still during the Roman time of the Christian
    • development one understood, for example, Christ as a being who
    • Christ in me.” However, it is a difference compared with
    • Were Christ born a thousand times in Bethlehem
    • as something divine or as something Christian was prepared for
    • “I-Ch,” is Jesus Christ. It lies in Jesus Christ.
    • Because in “ICH” Christ Jesus is expressed in His
    • “Jesus Christ.” If one turned the spiritual eyes
    • withdrawn mostly from the year, the time from Christmas up to
    • Åsteson goes to the church before Christmas; that
    • time in which Christmas was rightly put. This makes it clear to
    • best of all during these thirteen nights from Christmas till
    • armies carry the monogram of Christ. Dreams and Sibylline
    • under the threshold of consciousness? It was the Christ
    • Impulse, but the Christ Impulse, as it was real, not as human
    • do not get to know the Christ Impulse listening to the
    • squabbling of the theologians. The Christ Impulse did not work
  • Title: Mystery of Death: Lecture X: Central Europe between East and West
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    • may call this central figure Christ; one may also call it the
    • an earthly personality as Christ was expressed in the earthly
    • human being, who stands in the middle, the Christ-human being,
    • Christ-principle of our universe in the middle figure, the
    • Christ does not want to overcome Lucifer and Ahriman because He
    • shown by the Christ-principle. This principle makes Lucifer
    • in Christianity, and manifests itself in the element of
    • progress of Christianity. It is exceptionally valuable to our
    • human idol, a physically reincarnated Christ. This was the
    • Self to the world: in Christo morimur.
    • entered in the world as a result of the Christ Impulse.
    • Christian development, it will go on. What one would best
    • strongly with the spiritual Christ Impulse which is developing
  • Title: Mystery of Death: Lecture XI: Christ's Relationship to Lucifer and Ahriman
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    • Christ's Relationship to Lucifer and Ahriman
    • Christ's Relationship to Lucifer and Ahriman
    • highest human in the earth development as Christ, Who lived in
    • development. It is the particular task to form this Christ
    • that is in it by Christ Who entered from cosmic, from spiritual
    • the other on the right side of the Christ figure, if I am
    • allowed to call this figure the Christ figure. This Christ
    • particular on the left side of Christ, so that its peak is
    • above the head of the Christ figure. On top of the rock is
    • how this Christ figure raises the left arm. Because the Christ
    • possibly Christ broke the wings of this being, but the whole
    • must be artistically arranged so that, while Christ raises the
    • being feels in itself, because it comes near to the Christ
    • task. You notice what could be missed if Christ stood there
    • falls into the chasm. Then it would be Christ who would shine
    • the other side, toward the right side of the Christ figure
    • Christ figure in the middle turns his right hand downwards.
    • show this in such a way, as if Christ wanted to put this figure
    • which is Ahriman in chains, but that Christ Himself has an
    • this; he writhes in pains by that which the hand of Christ
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  • Title: Mystery of Death: Lecture XII: Spiritual Science as an Attitude
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    • Christ being for three years of his life on earth, you may also
    • see Christ in this central figure. But this must not happen in
    • consciousness that this should be Christ, but everything must
    • downward showing hand of the human representative, Christ. This
    • Christ, to Lucifer and Ahriman artistically. That is why this
    • could have the idea at first that Christ lifts the left hand up
    • Sistine Chapel in Rome. There one sees Christ pointing the good
    • to the heaven, the bad to the hell. One sees in Christ that he
    • This Christ, as he is shown there, is not from now on the
    • Christ whose true being we should only understand by spiritual
    • science. The Christ who is the true Christ does not condemn,
    • them because of his attitude while approaching Christ. Ahriman
    • Christ. Hence, the downward and upward lifted hands must not
    • Lucifer cannot endure on his part that the hand of Christ
    • wings, Christ does not break them.
    • how to form Christ as He is in reality. The Christ Being is so
    • significant, the understanding of the Christ Being is so
    • The Christ Who persuades the beings by His nature, so that they
    • condemn or release themselves, is understood in future. Christ
    • His passions. In our sculptural group, Christ stands as
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  • Title: Mystery of Death: Lecture XIII: Common Ground above Us; Christ in Us
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    • Common Ground above Us; Christ in Us
    • Christ in Us
    • why it says, the West-European Christianity did not manage to
    • death can do no harm to Him. Never would we believe that Christ
    • based on a real, historical Resurrection of Christ, which
    • Resurrection reveals to us that there is God. If Christ did not
    • world. If Christ did not rise again, the world would be
    • pointless. So Christ rose again. — Notice this sentence
    • greatest spirits of the East. If Christ did not rise again, the
    • world would be pointless. So Christ rose again! —
    • logical if I say: if Christ did not rise again, the world would
    • ourselves for experiencing Christ while we understand that the
    • world has a sense. We want to grasp the living Christ. Indeed,
    • as a gift, as a mercy of Christ we want to accept all this. We
    • everything that Christ promises to us perpetually. Since He
    • the end of time. He can always be found as living Christ. We
    • want to live in Him, take up Him in us: not I, but Christ in me
    • [“not I, but Christ in me or the life I
    • now live is not my life, but the life which Christ lives in
    • live is not my life, but the life which Christ lives in me. So
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  • Title: Mystery of Death: Lecture XIV: Post-mortal Experiences of the Human Being
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    • described so often as the Christ Impulse which lives in us, and
    • to follow Christ to us at every moment of our life, then we are
  • Title: Lecture: The Old Sagas of the Gods
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    • Christianity with the Mysteries of the Druids. The prevailing
    • Apocalypse tells of a future in which Christianity will be
    • northern Gods through Christianity. This is the key, in four
    • root-race. In Central Europe Christianity was spread abroad
    • that they perceived how Christianity would, in the fifth
    • overcome, and harmony established through the Christ
    • experience. In Christ a new Baldur must arise.
    • the Descent of the Dove into Christ Jesus.) — the
    • Runes. (foreshadowing of the Christ deed.) Then came his
    • Christian Initiates, — the Pope.
  • Title: On The Gospel of St. John
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    • concern is to enter into the spirit of Christianity and into the
    • Time — which is, in essence, the spirit of Christianity.
    • unfold. This Power is Christianity. The primary task of Christianity
    • Christianity was intended to be an education. The trend was that,
    • consciousness of it had to be preserved. To that end Christ came to
    • Christ said Elias has come again and men have not known
    • him. To the Disciples, Christ here set forth the doctrine of
    • the material world — and Christ was their Leader. But now and
    • henceforth man is called upon to experience the Christ within
    • when everyone will know in quite another light, what the Christ is,
    • in reality. The Christ will appear on the Earth again in Glory and
    • then the second chapter of Christianity will begin. The ‘New
    • misunderstanding. A new understanding of Christianity will awaken and
    • writings of Christianity, will bring its own revenge. Another dawn
    • would light up in our age if the Christian Churches had a better
    • understanding of what Christianity is. Our age, too, is inscribed in
    • Who betrayed the Christ? He who had the 30 pieces of silver, he who
    • the Christian era, the Divine Spirit descended. The Christ came to
    • to deliver up the Christ to the material forces of existence, Because
    • humanity followed the 30 pieces of silver, Christ vanished —
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  • Title: Esoteric Christianity: The Gospel of St. John and Ancient Mysteries
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    • Esoteric Christianity: The Gospel of St. John and Ancient Mysteries
    • Esoteric Christianity: The Gospel of St. John and Ancient Mysteries
    • CHRISTIANITYLecture by Rudolf SteinerDusseldorf, 27th
    • other religions so with Christianity too we find its foundations in
    • objection is raised, that Christianity is for simple hearts and
    • Christ Jesus, to the Mysteries of the Spirit were added the Mysteries
    • of the Son, and these have been ever since the time of Christ.
    • is also Christian, for those who require a Christianity that is armed
    • mighty step forward has been taken by the coming of Christianity, we
    • the very foundation of Christianity.
    • Christianity does exist. This is not admitted in certain circles,
    • spiritual sight stands John the Baptist, as he baptises the Christ;
    • with the Christ. He sees how Christ cleanses the Temple, he has
    • and thank them.” He who would become a Christian Initiate must
    • Christ in the Washing of the Feet. Christ means to say: “Without
    • through this, the Christian Mystic could experience the next stage of
    • certainty. Then the pupil experienced two symptoms of Christian
    • meditation stigmata appeared at the places of the wounds of Christ
    • since Christ came to earth. The outward Christ who walked in
    • Palestine is related to the inward Christ whom the mystic
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  • Title: Lecture: The Lord's Prayer
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    • Think of Christian prayer. You all know what it is. It has often been spoken
    • the Occident, especially in Christian communities, prayer has taken its
    • place. It is by prayer that the Christian customarily approaches the
    • no means have been considered such in early Christian times, least of all
    • by the Founder of Christianity, Christ Jesus Himself. For if it were to
    • People so praying disregard the prayer in which Christ Jesus set forth the
    • done.” This is the Christian attitude of prayer.
    • be given in a Christian manner. When this is the character of his plea, the
    • in Christian prayer renders it similar to meditation, though more colored by
    • feeling. Originally, Christian prayer was not essentially different from
    • gradual development transmuted his own being into what Christianity
    • which Christian esoteric teaching characterizes as of the kingdom of
    • Who founded Christianity — Christ Jesus — had in mind the seven
    • laws. For two thousand years the Christian has been praying as the
    • that is central to Christian life, the Lord's Prayer, expresses this primeval
  • Title: Lecture: Adept-School of the Past
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    • The Christian Mystery,
    • Die Christliche Mysterium. Die Wahrheitsprache
    • der Evangelien. Luzifer und Christus. Alte
    • the appearance of Christ-Jesus.
    • the testamentary executor of Christianity. And so it will be. When the
    • The coming of Christ-Jesus was
    • element is not found in what Christ said; the new element in the
    • appearance and teaching of Christ-Jesus is the force that lay in Him
    • Christianity has brought men the
    • Christ-Jesus, whilst maintaining the greatest possible individualisation,
    • MYSTERIES OF THE SON, Christ Himself appeared as a teacher in the
  • Title: Lecture: The Animal Soul
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    • The Christian Mystery.
    • Die Christliche Mysterium. Die Wahrheitsprache der Evangelien.
    • Luzifer und Christus. Alte Esoterik und Rosenkreuzertum.
    • one hundred years after Christ, gives us a picture of the different
  • Title: Lecture: The Earth's Passage Through Its Former Planetary Conditions
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    • Human Development and Cognition of Christ
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • Human Development and Cognition of Christ
    • Menschheitsentwickelung und Christus-Erkenntnis.
    • Logoi”; in Christianity they are called the Holy Spirit,
    • be active. This contrast has always been felt. Christianity itself
    • Ghost in the Christian meaning, and finally the Son or the Word. They
    • Word, is the Christ, in the esoteric meaning of Christianity. His is
    • the Sun state of existence. Upon the Sun, Christ would not yet have
    • been called by that name. The old form of Christianity always
    • taught this truth, and the difference between genuine Christianity
    • and the exoteric form of Christianity, which is in so many cases
    • based upon misunderstandings, is that the older form of Christianity
    • Nazareth. The ancient form of Christianity wished to gain a
    • Being of Christ within Jesus of Nazareth in accordance with this
    • of the World” literally, these imply that the Christ is the
    • Leader is the Christ as the “Fire Spirits” and we say:
    • this stage. For this very reason, Christ is named the “Word”
    • GHOST” in Christian esotericism. In the early, original
    • form of Christianity, the threefold Godhead was therefore intimately
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  • Title: Lecture: Man's Relationship with the Surrounding World
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    • would discover that it coincides with Christ's death on Golgotha.
    • When the blood streamed out of the wounds of Christ-Jesus, the whole
    • revealing the significance of Christ's death.
    • out of the wounds of Christ-Jesus upon the Cross.
    • these, whom we designate as the Spirit of Christ, united his astral
    • transformation, because it has become united with the body of Christ.
    • The Christ-principle descended from heavenly
    • heights; until the death of Christ Jesus upon the Cross it lived in
    • the body of the sun. Through Christ's death it became united with the
    • body of Christ. He became one with the earth.
    • body of Christ!
    • through the body of Christ, through the body of the earth!
    • when we feel that the astral body of Christ first unites itself with
    • not correspond with the great truths, such as the union of Christ's
    • In the past, the early Christians could feel what we have now tried
    • opinions expressed on the Bible by critical Christians. Goethe longed
  • Title: Lecture: History of the Physical Plane and Occult History
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    • Christ. Now from the lectures you have heard in the domain of
    • appearing of Christ Jesus upon the earth and even further
    • into the centuries before Christ? The people who enter
    • post-Christian epoch. Let us compare the ages. In earthly
    • in the ages before the external appearance of Christ Jesus on
    • post-Christian times and then entering our physical plane at
    • the first Christian centuries, and again died and passed into
    • one another, beginning from the 4th century before Christ and
    • Christ. And we gain an idea of the progress of history in the
    • deed of Christ for the Earth? What significance has the
    • point of time of the appearing of Christ Jesus upon the
    • messengers were upon the physical plane in the pre-Christian
    • pre-Christian times that which the initiates brought over as
    • Christ, that which took place in the period of deepest
    • Gospel regarding that visit which Christ made after the Event
    • truth. Just as truly as Christ wandered among men during the
    • with the appearing of Christ upon the earth a completely new
    • that which the Christ accomplished for the evolution of the
    • This visit of Christ to the other side signified a revival of
  • Title: Lecture: The Bible and Wisdom
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    • profound writing of Christendom — was divested of all worth as an
    • acts performed by the Christ, with the way in which this unique Personality
    • Christianity as Mystical Fact
    • But something else is evident as well, namely, that from a Christian point
    • form in which Christianity was promulgated, from which all its later forms
    • the Christ? Simply and solely as a consequence of the event of Damascus,
    • is at the basis of the teaching of Paul? It is the knowledge that the Christ
    • Christ as a Living Being who can appear to men who ascend to him; — it
    • makes a parallel between Christ's appearance to him and His appearance to
    • knowledge: the Christ lives and is here. He shows that he bases his
    • Christianity upon this super-sensible truth and that it is conviction
    • The earliest form of Christianity as it spread abroad is based upon
    • for Christianity to win belief on the basis of super-sensible experiences of
  • Title: Isis and Madonna
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    • changed from the simple figure of the catacombs in the first Christian
    • age when Christ had already passed through death but is portrayed with
    • sublime ideal, the highest peak of humanity, the Christ Himself — for
    • as a result of the appearance of Christ Jesus on earth; for in Christ
  • Title: Lecture: The European Mysteries and Their Initiates
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    • For this purpose we must go back to ancient pre-Christian times and
    • European civilisation and culture in pre-Christian times. Now the
    • Christ Impulse which could work more strongly in Europe than anywhere
    • else — the news that a sublime Spirit, the Christ, had lived in
    • become historic fact in the Christ Event. In the ancient
    • the mighty impulse brought by the Christ-Being, he who can link
    • himself with Christ, will realise that just as the sun irradiates and
    • quickens the life of the plants, so the Christ Impulse can flow into
    • quickened by a true understanding of Christ. — And it was also
    • the Christ Impulse. To understand this, let us think once more of
    • blood-stream which passes down through the generations. Christ says:
    • Christ, nor is it to-day. Paul had a vision of the Living Christ in
    • were received and the influence of the Christ Mystery so
    • as Hu and Baldur, had come to earth as Christ. But they said among
    • It was only in small circles of Initiates that this sacred Christ
    • of the Christ-Mystery, however, demand that I shall not wait until
    • Parsifal or Grail legend is simply a form of the Christ Mystery. The
    • Grail is the holy Cup from which Christ drank at the Last Supper and
    • Parsifal. Only when he asks, does he become an Initiate of the Christ
    • The Mysteries which were illuminated by the Christ Impulse have one
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  • Title: Lecture: The Dedication of an Anthroposophical Group
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    • spite of all Christian doctrines? In a town in southern Germany, a
    • knew that this Highest Being was embodied in Jesus Christ. But he
    • he saw that the Highest Being lived in Christ. Now it had actually
    • come to life in man. Therefore Christ said at the Last. Supper —
    • examine and compare a time 600 years before the birth of Christ, let
    • us say, with a time 600 years after the birth of Christ. What has
    • Christ, Buddha lived. He lived in a king's palace. Then he went out
    • suffering, if he has united himself with the Christ-Being, the Being
    • years after Christ, and since that time it has been possible for man
    • to feel united with the Christ, the Spirit of the Sun, Who is also
    • Christians had been torn to pieces by wild beasts. That was ancient
    • catacombs! There we find the first followers of Christianity, of the
    • hidden away, they worship Christ; there they perform their symbolic
    • rituals. Down there the first Christian communities are founded.
  • Title: Lecture: Buddha and Christ
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    • Buddha and Christ
    • From Buddha to Christ.
    • From Buddha to Christ.
    • BUDDHA AND CHRIST
    • and Christianity from the standpoint of Spiritual Science.
    • European culture — Christianity, or whether it be Buddhism.
    • be able to compare it with the spirit of Christianity, we shall do
    • Now if we turn from Buddhism to Christianity, we can —
    • this instance of Nagasena in the Christian sense, and represent it
    • dominated by the spirit of Christianity it would necessarily have to
    • spirit of Christianity: — ‘True it is that the shafts are
    • seen. The spirit which imbues the Christian way of thinking —
    • Christian conception of things, remarkable consequences arise
    • Now whither does the Christian conception lead us? It
    • Christianity, that which makes man a unity in his earthly life is the
    • both for the Buddhistic and the Christian conceptions. In the
    • Benares, about the fifth or sixth century before Christ.
    • Christianity is a ‘religion of redemption’ in the same
    • sense as Buddhism. If we place Christianity in its correct relation
    • For Christianity proceeds from the knowledge that everything which in
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  • Title: Lecture: The Wisdom Contained in Ancient Documents and in the Gospels
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    • The Event of the Christ.
    • event of the Christ, and if we wish to understand what has been given
    • Christ. He disregards the event of the Christ and proceeds to
    • time of Christ Jesus, an occult investigator who has reached such a
    • directions that he is able, even before the Christian era, to survey
    • the Christ, he would have passed through the Christ event in his
    • Let us suppose that he lived five or six centuries before Christ and
    • passing through the Christ event. And we may then ask ourselves:
    • that even five or six centuries before Christ he can go back into the
    • earlier events of human evolution by passing through the Christ
    • that it would really be necessary for him to pass through the Christ
    • event ... This Christ event, however, has not yet taken place at the
    • during the 5th and 6th century before Christ, a personality who would
    • have been mature enough to discover Christ Jesus in a retrospective
    • survey, but he could not discover him because Christ Jesus had not as
    • yet appeared upon the earth. He could not discover Christ Jesus as an
    • in Sicily during the fifth century before Christ, and even external
    • necessarily have found the Christ in his retrospective survey. But
    • the Christ had not yet appeared. It was not possible as yet to find
    • discover in them etherically the Christ. Empedocles could not find
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  • Title: Lecture: The Son of God and the Son of Man
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    • Das Christus-Ereignis als Mittelpunktsgeschehen
    • Das Christus-Ereignis als Mittelpunktsgeschehen
    • may say: In ancient, pre-Christian times, the possibility of working
    • living four or five thousand years before the Christian era, we
    • This Ideal is the Christ-Ideal;
    • Christ-Being Who lived for three years on earth in the body of Jesus.
    • Egohood, that Christhood, of which St. Paul is speaking when he calls
    • upon men to fulfil the “Not I, but Christ in me”. —
  • Title: Lecture: Mendelssohn's 'Overture of the Hebrides'
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    • Das Christus-Ereignis als Mittelpunktsgeschehen
    • first impulses of Christianity and the few centuries which followed.
    • human beings were prepared who should later receive the Christ
  • Title: Lecture: 'I am the Way, the Truth, and the Life'
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    • the Hierarchies. The embodied Ideal was Christ Jesus. And as
    • understand the Christ that we say: In Him were working, in
    • This Christ-“I,” filled with the full forces of
    • Christ-“I” dwelt in a human body for three years,
    • men realise that this Christ-“I” is the
    • Christ Himself were to fill the human soul, and then, in such
    • “Not I, but Christ in me.”
    • Christ-“I” was to be received. We realise that in
    • order to understand the Christ we must understand the nature
    • to man when he permeates his being with the power of Christ.
    • When this Christ Power has become reality in the soul, when
    • the Christ has become a living experience in the soul, when
    • Christ in him.
    • The Christ in
    • Way through the Christ within you, become seekers after the
    • Christ-“I” that we shall then be living. In order
    • Ideal. The Christ had resolved to descend to the earth, to
    • responsible for the death of Christ on Golgotha? At a certain
    • and Ahriman in us, so did we bring death to Christ Jesus on
    • Christian experiences is the knowledge that upon man lies the
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  • Title: Lecture: The Concepts of Original Sin and Grace
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    • outstanding significance in the Christian view of life.
    • recognizing the deeper aspects of Christianity, for example, and of
    • Christ on the earth, and the phase of ascent which begins with the
    • appearance of Christ on the earth and continues into the farthest
    • future. Thus we regard the Coming of Christ as the event of supreme
    • Why must the Christ Event be given this place at the very centre of
    • been brought by the Christ Impulse. And the more his soul is filled
    • with the Christ Impulse, the higher he will ascend again into the
    • Christ! One who speaks in the sense contrary to St. Paul may say:
    • ‘Not I, but Christ in me’ — indicating that when Christ
    • Herein lies the significance of the Christ Impulse. Without the Christ Impulse
    • unfold a higher Personality. This is the Christ-Personality Whom he
    • influence of the Christ Impulse. In no other way can abstract ideals be
    • invested with the force of personality than by allowing the Christ
    • the Christ to ourselves. Our ego plays a part in what we do or
    • endeavour to do in order to come near to Christ, and there we can
    • truly speak of merit. But the fact that Christ is present, that we are
    • Therefore what flows from the Living Christ in order to bring us
    • without ourselves being guilty. Through Christ's existence on earth we
    • Sin, so he heals it again through the Christ Impulse. An inflowing
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  • Title: From Jesus to Christ (single lecture)
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    • FROM JESUS TO CHRIST
    • FROM JESUS TO CHRIST
    • connected with the Name of Christ and of Jesus, beyond number also are
    • intellectually grasped as “Christ” withdrew into the background
    • before entering on the subject of “Christ Jesus.”
    • Christianity as Mystical Fact,
    • Mysticism of Christianity,’ nor ‘The Mystical Contents of
    • Christianity:’ its object was rather to show that Christianity in
    • that possibly not only may Christianity have a mystical content but that
    • In order to realize what Christianity is, and what it can and must be
    • the words of St. Augustine: “That which we now call the Christian
    • the beginning of the human race up to the time when Christ appeared in
    • there received the name of the Christian Religion.” Thus does a
    • along other lines than the Christian. If we wish to test the other way
    • Christianity, we are referred by the historical development of humanity
    • attention be focused, but upon what was practised in pre-Christian times
    • pre-Christian times are still possible in the same way it can only be
    • form. The pre-Christian method of Initiation is not now possible. A
    • in the post-Christian period which entirely differed from what was
    • thought — did not exist in pre-Christian ages. The Mysteries did
    • Maximum number of matches per file exceeded.
  • Title: Jesuit and Rosicrucian Training
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    • containing the German texts is entitled, Von Jesus Zu Christus,
    • From Jesus to Christ
    • an idea of the Christ Event in so far as it is
    • Christ in the person of Jesus of Nazareth. So many
    • conscientious preservation of the Christ-Principle.
    • Christ-movement which above all seeks carefully for
    • attitude of Christ Jesus towards His first disciples
    • is told concerning the Christ-Event we can gather
    • in the land where the Christ Event took its course,
    • Messiah, or the Christ — for the crucifixion had
    • Gospels wished to give the impression that Christ
    • The influence that Christ Jesus had acquired — an
    • be clear: for those to whom Christ appeared after
    • Christ appeared in this altered form. But they also
    • wish to indicate something else. For the Christ to
    • actual sight of the Christ-Being.
    • stands before us in actuality. What the Christ
    • Christ; hence, too, the variations in the accounts,
    • showing how the Christ appeared to one or other
    • concerned. Here we see the Christ-Being acting on
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  • Title: Lecture: Conscience and Wonder as Indications of Spiritual Vision in the Past and in the Future
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    • before the beginning of the Christian era, we should find that
  • Title: Lecture: Conscience and Astonishment as Indications of Spiritual Vision in Past and Future
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    • the Christian era we would find that all human beings still had this
  • Title: Lecture: Reflections of Consciousness, Super-consciousness and Sub-consciousness
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    • Erfahrungen des Uebersinnlichen. Die wege der Seele zu Christus.
    • Die wege der Seele zu Christus.
    • Blavatsky. She observed the field where the Christ may be
    • contained antipathy, indeed hatred for everything Christian
    • the Christian and the Hebrew, and because she had never
    • faced by an entirely false idea of the Christ. This is quite
    • temptation which even the Christ could not escape. The
  • Title: Lecture: Hidden Forces of Soul-Life
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    • Die wege der Seele zu Christus.
    • call a kind of spiritual return of the Christ; and that there will be
    • a number of people who will experience the influence of the Christ
    • foreboding of the approaching Christ. These people will not
  • Title: Lecture: The Nature of Eternity
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    • century after Christ by the great mystic and philosopher,
  • Title: Lecture: Leonardo da Vinci
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    • figure of the Christ in the center, and on either side of Him the
    • Jesus Christ uttered the words, “One of you shall betray ME”.
    • time a coat of arms was placed right over the head of Christ. In
    • painting the Christ Figure, his hand trembled. Indeed, if we put
    • “The picture is to represent Jesus Christ and Judas, the two
    • models for them in the world, neither for Judas nor for Christ”.
    • Judas figure. If we now turn to the Christ Figure, approaching it not
    • Christ Figure, standing out as it does from the other figures, seem
    • the other countenances but not that of Judas nor that of Christ
    • the light on the face of the Christ cannot be explained by the outer
  • Title: Lecture: Macrocosm and Microcosm
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    • Occult Science and Occult Develoment. Christ at the Time of
    • the Mystery of Golgotha and Christ in the 20th Century,
    • Occult Science and Occult Develoment. Christ at the Time of
    • the Mystery of Golgotha and Christ in the 20th Century,
    • outside our bodies we feel the Christ-experience as an inner
    • Christ-Impulse in the Macrocosm.
    • descending development of man, the point when Christ
    • incarnated. We then recognise Christ as He is, in His very
    • the freeing of our thought we unite ourselves with the Christ
  • Title: Lecture: Man's Position in the Cosmic Whole, the Platonic World-Year
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    • CHRISTIANITY AS A MYSTICAL FACT,”
  • Title: Lecture: The Human Soul and the Universe
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    • the Christian sense: we must from time to time meet with a being of
    • Whether in the Christian sense we place this being in the Hierarchy of
    • peculiar sentiment we connect with the Mystery of Christmas and with
    • fixing of the Festival of Christmas. At that time in winter which is
    • Christmas-time and on to our present New Year, man goes through a
    • Upon this meeting with the Life-Spirit depends the nearness of Christ
    • Jesus. For Christ Jesus reveals Himself through the Life-Spirit. He
    • Christ Jesus at the present stage of development — which has
    • we may call the meeting with the Life-Spirit: the meeting with Christ
    • meeting with the Life-Spirit, or Christ. It is actually a fact, my
    • dear friends, that in the time following immediately on Christmas and
    • to a man's consciousness this meeting with Christ Jesus. In a profound
    • culture of today — the season of Christmas is connected with processes
    • part in the Christmas changes in the earth. The season of Easter is
    • whereas Christmas is fixed by the conditions of the earth, Easter is
    • aroused in us by the meeting with Christ at Christmas, really unites
    • Christ, who, as it were, has been moving beside us, at this season
    • to the way in which Christ is now able to penetrate and permeate our
    • and particularly as regards the Mystery of Christ, be taken as a
    • standstill, stopping at the merely abstract ideas of God or Christ,
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  • Title: Lecture: The Overcoming of Evil
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    • age. It suffices to bear in mind the Christ-Impulse and the way
    • epoch, until the chief impulse, the Christ-Impulse, could become
    • the Christ Impulse deal with the great significant problem
    • discussions there have been among Christians on the birth of
    • Christ, how many thoughts and feelings have already been expended
    • the death of Christ! The birth and the death of Christ reveal
  • Title: Youth in an Age of Light
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    • movement was refounded at Christmas at the Goetheanum, this soon led
  • Title: Lecture: Entry of the Michael Forces
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    • experience of that Christian development which took its course during
    • Christianity which is to be a cosmic Christianity once more. They are
    • growing into Christianity. The others are souls who are a little
    • Movement on account of its Christian character, but they do
  • Title: Lecture: Easter
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    • festival, representing for the Christian a commemoration of
    • year when we celebrate Christmas, to awake again at Easter.
    • Nature. The Christmas festival also has a significant
    • radiates more heat from Christmas onwards, so that Christmas
    • Winter festival was felt by Christians. When Christianity, in
    • ancient, holy events, the birth of Christ was transformed to
    • During the first Christian century the symbol of Christianity
    • are synonymous. During the time when Christianity was in
    • before Christ the Sun had advanced into this zodiacal sign.
    • from Kolchis. The Christ Jesus speaks of himself as the Lamb
    • of God, and during the early period of Christianity is
    • Christmas and Easter seem rather similar, for the Sun has
    • — the Christmas festival; therefore something more
    • essentially something more; It is indicated in the Christian
    • solar power which commenced at the festival of Christmas. We
    • Vishnu begins at the Christmas time when the astral light
    • the Christ Jesus, and the thought of Parzifal seeing the Holy
    • contradiction has been said to exist between the Christian
    • salvation through Christ Jesus and the idea of Karma. Such
    • individuality like that of the Christ Jesus comes to the aid
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  • Title: Esoteric Lessons Part II: Muenchen, 3-13-10
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    • reflect about this relation of the good Gods, of Christ, to the
  • Title: Esoteric Lessons Part II: Muenchen, 3-15-10
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    • this and flow into them. It's not for nothing that Christ says:
  • Title: Esoteric Lessons Part II: Hamburg, 5-19-10
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    • approach the Christ Spirit more intensively and to connect himself
    • exoteric Christianity. The entry of the Christ principle into our earth
    • couldn't reflect it. Since the Christ became the spirit of the
    • Christ-spirit in us. In our last esoteric class, we saw that a red
    • radiant sunlight of Christ in us, and the red roses stimulate a force
    • so that green life can sprout out of the Christ-force's bright
    • our earth spirit, of the Christ-spirit.
    • working of the Christ-spirit in the earth. The earth is permeated
    • are walking on Christ's body. And the green is his etheric body.
    • it also becomes light in us, and the Christ-force will awaken the
  • Title: Esoteric Lessons Part II: Oslo, 6-18-10
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    • of the Christ-principle, a man must be there with his waking
    • directed towards the Christ, even if his name doesn't occur in
    • Christ-etheric aura, which is now our earth's aura. If we would
    • permeated by Christ and it experiences what Paul called “I
    • live, yet not I, but Christ lives in me.”
    • have the connection between the two paths in this dying into Christ
    • and coming to life in him in: In Christo morimur.
    • It's a conscious coming to life in the Christ spirit.
  • Title: Esoteric Lessons Part II: Oslo, 6-20-10
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  • Title: Esoteric Lessons Part II: Muenchen, 8-24-10
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    • spiritual world. This is like a feeling that Christ is in one, and
  • Title: Esoteric Lessons Part II: Muenchen, 8-26-10
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    • Christ there in accordance with the ideas that he's made of
    • him, and thereby doesn't recognize the real Christ, for
    • Christ who will become perceptible in the etheric. We must prepare
    • Christ. And if this mood lives in our soul rightly, we can have Ex
    • Deo nascimur and next to it: In Christo morimur — in
    • Christ we die. And the third sentence of this Rosicrucian saying
  • Title: Esoteric Lessons Part II: Berlin, 11-4-10
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    • symbolically, in the three years that Christ lived on earth.
    • Christ set a good example for this.
  • Title: Esoteric Lessons Part II: Kassel, 12-11-10
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    • again by taking in the Christ impulse, and filled by this, to unite
    • Christo morimur. And then we'll awaken consciously in
  • Title: Esoteric Lessons Part II: Stuttgart, 12-31-10
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    • most is: I am a Christian. An esoteric should realize that being a
    • Christian is a distant ideal that he must constantly try to attain.
    • To live like a Christian mainly means to accept whatever destiny may
    • we express this through, In Christo morimur — with the
  • Title: Esoteric Lessons Part II: Stuttgart, 1-1-11
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    • Christians' talismans and amulets. It's also found on
  • Title: Esoteric Lessons Part II: Koeln, 1-31-11
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    • I'm not a Christian. These are two very fruitful sentences for
  • Title: Esoteric Lessons Part II: Muenchen, 2-12-11
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    • also use the saying In Christo morimur in the form: In
    • Christ we live.
  • Title: Esoteric Lessons Part II: Strassburg, 2-19-11
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    • Christ impulse is love. But love without wisdom would be very bad.
    • is redeemed by Christ. Men who take Lucifer in on Jupiter will be
  • Title: Esoteric Lessons Part II: Hannover, 3-5-11
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    • thought that we killed Christ. We're murderers, yes,
    • Christ in me.” We shouldn't kill the divine in us through
    • egoism, through our life of desires, etc., we should let Christ live
    • and patiently with the thought that we killed Christ; we should devote
    • ourselves to him completely and die in him: In Christo
  • Title: Esoteric Lessons Part II: Berlin, 3-15-11
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    • Christo takes place in us that we can be reawakened by the Holy
  • Title: Esoteric Lessons Part II: Prague, 3-29-11
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    • so that the Christ principle can enter us in the way that Paul says:
    • Not I, but Christ I me. This filling of oneself with the Christ
    • perception of the highest. The name “Christ” isn't
  • Title: Esoteric Lessons Part II: Berlin, 6-12-11
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    • the Christ himself. This wasn't the case before the Mystery of
    • Christ has become the spirit of our earth. He has poured himself
    • Now is the point in time when this poured out Christ substance has
    • Christo morimur means nothing else than to immerse oneself in
    • this spiritual substance and to take in Christ completely with it, so
    • that one can say: Not I, But Christ in me.
  • Title: Esoteric Lessons Part II: Muenchen, 8-26-11
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    • like spirits, as Christ sacrificed himself for world
    • statement: we die in Christ.
    • Deo nascimur, In Christo morimur, Per Spiritum Sanctum
    • esoteric says this verse, he doesn't say the word Christ, but
  • Title: Esoteric Lessons Part II: Karlsruhe, 10-14-11
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    • why in old paintings Christ on the cross wasn't made beautiful
  • Title: Esoteric Lessons Part II: Berlin, 10-30-11
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    • that hits us. This is the scourging stage in Christian initiation,
  • Title: Esoteric Lessons Part II: Berlin, 12-16-11
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    • the scale's crossbeam was level, and then Christ's deed
    • that now every man can find the Christ deep within his soul. A man
    • Christ connected himself with earth evolution, so that a man can find
    • Christ's forerunner dipped men into the Jordan. A man had to go
    • make a bridge to cross it instead of drowning in it. Christ offers
    • victorious Christ force as an incursion upon his freedom. But the
    • Christ leaves us so free with respect to the acceptance of his being,
    • they intervened, Christ remained behind and so men find him in the
    • considered to be a shortcoming of Christianity that it's not at
    • revelation of Christ will take place in the near future has often
    • Christ; deadly separatedness submerges in divine egoity. And
  • Title: Esoteric Lessons Part II: Hannover, 1-1-12
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    • through the Christ spirit in the words: Ex Deo nascimur,
    • In … morimur, because Christ's name was too sacred to
  • Title: Esoteric Lessons Part II: Muenchen, 1-10-12
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    • of our Rosicrucian verse: In Christo morimur; we die in Christ
    • so that we can say; In Christo morimur. We turn away from all
  • Title: Esoteric Lessons Part II: Stuttgart, 2-22-12
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    • Christianity is now. But that's because Europeans since
    • Atlantis, it's superior to present Christianity. What just
    • give an esoteric food for thought. He says that Christian
    • missionaries came to China to bring their Christianity into an
  • Title: Esoteric Lessons Part II: Berlin, 3-22-12
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    • can arrive at a new awareness of the Christ impulse and can feel it
    • Christ
  • Title: Esoteric Lessons Part II: Helsinki, 4-5-12
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    • over the abyss if we're filled and permeated by the Christ principle.
  • Title: Esoteric Lessons Part II: Berlin, 4-24-12
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    • it: that of the fatherless Christ.
    • forces of the cosmos, mother forces are added since then by Christ
    • now because Christ Jesus, the fatherless human being, has completely
    • downward, Christ forces, would rule a man, he wouldn't
    • in John's Gospel in Christianity. It was only the union of
    • forces between birth and death. Christ Jesus couldn't get older
    • that streams into us directly from Christ.
    • Golgotha is the fatherless man, Christ Jesus, the dying force, the
    • In Christ we die, that is, die with all of our physical concepts and
  • Title: Esoteric Lessons Part II: Koeln, 5-9-12
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    • The lowest things that radiated from the Christ came from the sphere
    • of the hierarchy of the Spirits of Movement. The Christ is above all
  • Title: Esoteric Lessons Part II: Norrkoeping, 5-30-12
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    • reverence. Two forces: angels demons Christ. How esoteric development
  • Title: Esoteric Lessons Part II: Muenchen, 9-1-12
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    • worlds — only Christ can do this because he went through the
    • great initiates gather round the Christ and let themselves be
  • Title: Esoteric Lessons Part II: Basel, 9-20-12
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    • more comprehensive understanding of Christ and to penetrate ever
    • Christ. If we strive seriously and apply thought power, effort and
    • time to understand everything that was and is being said about Christ
  • Title: Esoteric Lessons Part II: Berlin, 11-8-12
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    • accompany the Ex Deo nascimur, In Christo morimur, Per Spiritum
  • Title: Esoteric Lessons Part II: Hannover, 11-19-12
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    • become united with the spirituality, the Christ, that flows through
    • our cosmos. We die into the Christ, I C M — and
    • forces into our being; we come to the Father through the Christ:
    • works me: die into Christ's etheric body that embraces the
    • weaves me: receive the new thing that's given to us by Christ from the
  • Title: Esoteric Lessons Part II: Muenchen, 11-28-12
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    • text, no Christian one either, points to this in such a way. Krishna
    • at death to get a consciousness — and that is the Christ.
    • Spirit; in Christo morumur — at the portal of death we must
    • dive into the Christ-Spirit; Per Spiritum Sanctum
  • Title: Esoteric Lessons Part II: Bern, 12-16-12
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    • die in Christ, and we'll be resurrected through the Holy
  • Title: Esoteric Lessons Part II: Zuerich, 12-17-12
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    • also bump into something after death, into Christ-substance. We must
    • Christ-substance.
    • imagine how we dive down into the Christ-substance to die, then this
    • Christo morimur.
  • Title: Esoteric Lessons Part III: Koeln, 1-2-'13
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    • world after death through an immersion in this Christ substance.
    • ourselves with the feeling: We die in Christ. — For only the
    • Christ impulse can keep us conscious in the spiritual world after
    • one to understand this Mystery that was given through Christ
    • Christ substance is our experience of our higher I that's given to us
  • Title: Esoteric Lessons Part III: Berlin, 2-8-'13
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  • Title: Esoteric Lessons Part III: Stuttgart, 2-17 (20)-'13
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    • different through the Christ event. By taking Christ into ourselves
    • consciously after death, that means to die in Christ:
    • In Christo morimur.
  • Title: Esoteric Lessons Part III: Berlin, 3-16-'13
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    • mood, dying in Christ, i i o o i u: being one, embracing, becoming
  • Title: Esoteric Lessons Part III: Strassburg, 5-14-'13
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    • correctly it's true. Christ says: “Ye are Gods” —
    • In Christo morimur,
    • as a spiritual-divine being through Christ, the spirit who is connected
    • deep lap of the Gods when he said: God is good. Christ Jesus said: No
  • Title: Esoteric Lessons Part III: Stuttgart, 5-18-'13
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    • the third is the high bearer of the Christ principle, the Christ, who
    • Golgotha. It's the sun of which Paul said: “Not I, but Christ
    • in me,” the Christ whom every man since then can receive. This
    • third sun became manifest to Christian neophytes through initiation,
    • the Christ.
    • divided into two parts by the Christ circle, into a lower one with
    • holds for the lower part and Christ makes the connection between the two.
  • Title: Esoteric Lessons Part III: Helsinki, 6-1-'13
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    • ones, the Christ-force with which
  • Title: Esoteric Lessons Part III: Stockholm, 6-8-'13
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  • Title: Esoteric Lessons Part III: Christiania, 10-5-'13
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  • Title: Esoteric Lessons Part III: Copenhagen, 10-15-'13
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    • common to all; and that's the Christ. That's why we say:
    • In Christo morimur
  • Title: Esoteric Lessons Part III: Berlin, 11-17-'13
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    • meditation or after it one could ask oneself: Where is the Christ?
    • which his light form comes to him, there the Christ is also.
    • don't find their way to the Christ see the figure of death walking
    • beside them. But we know that Christ lives in the earth's aura and
    • it alive in us, the picture of death takes on Christ's features and
    • clairvoyantly. Then we know where to look for the Christ. We can't
    • knowledge that Christ lives and that we can get to him will keep our
    • In Christo morimur.
  • Title: Esoteric Lessons Part III: Stuttgart, 11-23-'13
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    • Christ's name on our lips when we mean Ahriman. We have to make all
    • In Christo morimur.
  • Title: Esoteric Lessons Part III: Muenchen, 12-9-'13
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    • to have his sins expiated by the Christ hasn't pressed to the depth
    • “good Christian” but who thinks that the matter is very
  • Title: Esoteric Lessons Part III: Leipzig, 12-30-'13
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    • In ... morimur. If we've died in Christ
  • Title: Esoteric Lessons Part III: Leipzig, 1-2-'14
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    • rotting dog's beautiful teeth like Christ Jesus did then we don't see
  • Title: Esoteric Lessons Part III: Berlin, 1-24-'14
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    • In Christo morimur
    • Father God who has a son in Christ. It was a deep thought of
    • Christianity to express this relation with the help of the
  • Title: Esoteric Lessons Part III: Hannover, 2-7-'14
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    • exercise we pour ourselves into the spiritual world, into the Christ.
    • For the Christ is in the earth's aura, in the earth's atmosphere now;
    • In Christo morimur
  • Title: Esoteric Lessons Part III: Stuttgart, 3-5-'14
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  • Title: Esoteric Lessons Part III: Berlin, 3-27-'14
    Matching lines:
  • Title: Esoteric Lessons Part III: Muenchen, 3-31-'14
    Matching lines:
    • In Christo morimur,
    • embraced and illumined by spiritual light — Christ
    • In Christo morimur.
  • Title: Esoteric Lessons Part III: Kassel, 5-9-'14
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    • the remaining memory of the sun leader, of Christ, of the earth
    • In Christo morimur,
  • Title: Esoteric Lessons Part III: Basel, 6-3-'14
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  • Title: Esoteric Lessons Part III: Norrkoeping, 7-14-'14
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    • have a consolation, a support in the fact that Christ has entered
    • an understanding for the true Christ can become alive again.
    • surprising that one understands the Christ being so little now. To
    • Lucifer and Ahriman so that they get to the Christ there. If one
    • doesn't place Christ at the centre of esoteric life one leads them to
    • should be called Christian. For Occult Science and our whole work was
    • inspired by the Christ being himself. We should always keep this in
    • We unite ourselves with Christ on earth and die into him:
  • Title: Esoteric Lessons Part III: Hannover, 9-24-'07
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    • Christ
    • life becomes real life for us, becomes Christ's life in us. We can't
    • become pure and holy by ourselves, but only through this Christ-life.
    • with his life. This then is the union of Christ and Sophia, the union
    • of Christ's life with the human soul that has been purified by his
  • Title: Exact Clairvoyance and Ideal Magic
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    • brought into human life on earth by the Event of Christ, by the
    • really took place when Christ entered the earthly life of
    • importance also for mankind's life on earth. The Christ Event
    • Anthroposophy and Christianity.
  • Title: The Situation of the World
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    • Christianity was in fact a preparation for the attainment of
    • you go back to the time before Christ, to ancient Egypt where
    • the great course of development of Christianity, up to the
    • this will be in accordance with Christianity. And a new
    • Christianity, or rather the Christianity of the past, will
    • which envisages this. But Christianity contains even more
  • Title: Influence of Spiritual Beings Upon Man: Lecture II
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    • spiritual beings have seven members of their being. Christ, the
    • ‘Sacrificial Lamb’ or ‘Ram’ is given to Christ.
    • Christ belongs to the cosmos as a whole. His I, his Ego, reaches to
  • Title: Influence of Spiritual Beings Upon Man: Lecture IV
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    • is the Deed on Golgotha. This event is the appearance of Christ on earth!
  • Title: Influence of Spiritual Beings Upon Man: Lecture VI
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    • the incarnations. Christ as Sun Being, as Mystical Lamb, as the
    • Christianity as religion of humanity is greater than all religions...
    • are living, yes, even if we go back to the first Christian centuries,
    • call the Christ, and since He has an interest not only in the individuality,
    • The Christ became the centre, the focus, in so far as the single personalities
    • having a connection with the Christ Being. Looking towards, feeling
    • oneself united with the Christ purifies and ennobles the personality.
    • Christ then the human body — if we speak in a comprehensive sense
    • was created. This mid-way solution prepared for the appearance of Christ
    • the meaning of earthly evolution and the place of the Christ within
    • the Christ from the time of the Mystery of Golgotha has to guide earthly
    • They have brought men to liberation. If the Christ-Principle has brought
    • Spirits of Love under the guidance of the Christ-Principle who so prepare
    • to an equal degree. Christianity prepares this conception and it is
    • overcome. The mission of Christianity is now to kindle in man the love
    • real Christianity. In this way we can characterize the evolution of
    • the Christ-Principle and the Luciferic Spirits work together in world
    • consequence that in early Christian centuries the Luciferic principle
    • was excluded and men were referred to the Christ-Principle alone. Humanity
    • to the Christ-Principle; for the Christ-Principle is so all-embracing
    • Maximum number of matches per file exceeded.
  • Title: Influence of Spiritual Beings Upon Man: Lecture VII
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    • Christ. He uses no compulsion, the human being must come to him
    • above man are called in esoteric Christian terminology “Angels,”
    • in the Christian sense, one calls the actual “Godhead.”
    • continually transformed. At the time when Christ Jesus walked upon earth
    • developing the spirit-self in the astral body. In a part of Christian
    • now grasp what a deep meaning lies in the fact that the Christ appeared
    • Christ Being Himself. Christ brings something to earth which is not
    • And to the Christ man must find his way himself; for it is only the
    • Original Forces who constrain man to find them; to the Christ he must
    • Being, the Christ. On another opportunity we can consider what is to
  • Title: Influence of Spiritual Beings Upon Man: Lecture VIII
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    • or Angels in Christian esotericism, possess no coarse bodily nature
    • way. That is the legend of Ahasuerus, who has thrust from him the Christ,
    • to true realization. It is the saying which we have learnt in Christian
    • esotericism, and which the Leader of Christian life proclaimed to his
  • Title: Influence of Spiritual Beings Upon Man: Lecture IX
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    • which the Christ has endowed mankind surpasses that. The ego through
    • of Samaria at the well. Here it is expressly pointed out that Christ
  • Title: Influence of Spiritual Beings Upon Man: Lecture XI
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    • the world. Had the first Christians not borne the thought in the soul
    • Then he says to himself: What did the Christians of the catacombs accomplish,
    • it in the spirit, somewhat as the thoughts of the Christians were able
  • Title: Universe, Earth and Man: Lecture I: The Egyptian period, and the present time.
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    • pre-Christian civilization — the Egyptian — and our own, we
    • terminated in the eighth century before Christ. We know that this
    • Christ Jesus. Then followed the age in which we are now living.
    • results — the rise of Christianity — and then our present
    • the Greek age, the Roman, the Christian, down into our own age. All
    • descend into human evolution and incarnate in Jesus Christ.
    • an individual God who worked and ruled at that time as the Christ
    • flesh as the Christ: only afterwards He was visible to those around
    • appearance; and how by degrees out of the stream of Christianity a
    • may become aware of a mysterious connection between the Christian
    • and reminds us of the spiritual victory of Christ over death.
    • words “kingdom,” “Christendom,” for example. It
  • 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.
    Matching lines:
    • the earth; this seed is what we describe as the Christ-Principle. The
    • conjunction with this Christ Principle, which does not point back only
  • 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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    • three kingdoms which interest us. In accordance with Christian
  • Title: Universe, Earth and Man: Lecture IV: The Outer Manifestations of Spiritual Beings in the Elements. Their connection with Man. Cosmic partitions. The Myth of Osiris.
    Matching lines:
    • beyond death, from one incarnation to another. In Christian
    • Christian esotericism gives the name of Exusiai, or Powers, or Spirits
    • of Form on the earth, and these are called, according to Christian
    • principle is named in Christian esotericism the hierarchy of the
  • 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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    • of Form, or Exusiai as they are called in Christian esotericism, are
    • which we call the Christ Principle; the Christ would have appeared
    • to receive the Christ Principle. We must clearly understand that the
    • descent of Christ and his work was retarded by the intervention of the
    • mature when the Christ ultimately did descend.
    • Christ Principle. The Luciferic beings might have said If we leave man
    • Atlantean epoch he will receive the Christ Principle also
    • Christ.
    • Atlantean epoch as Christ appeared after it.
    • They always wished, up to the time of the coming of Christ, to centre
    • relationship. Then the Christ appears and centres man entirely within
    • periods of time. Only at the time of Christ's coming was man ready for
    • Christus verus Luciferus,” Christ the true Lucifer, knew
    • those olden times we call pre-Christian; there was a binding principle
  • 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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    • The Light of Christ.
    • 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.
    • consciousness. This was the moment of Christ's coming to the earth.
    • higher forces whose leader is Christ — the great Sun-Spirit
    • Of what was it the duty of Initiates to remind man when Christ
    • This symbol did not appear suddenly. Long before the coming of Christ
    • that they prepared man for freedom, prepared him to receive the Christ
    • when the Christ brought an essentially new Impulse into evolution. We
    • preparing mankind, making him capable of receiving the Christ Impulse,
    • coming of Christ only the first impulse was given for the inwardly
    • Spiritual Sunlight, or Christ-light, will irradiate mankind from
    • dwelt on earth as the Being whom we call Christ Jesus. Only slowly and
    • as in pre-Christian times he had to understand the pronouncements of
    • comprehend this Christ power — this Spiritual power which imparts
    • Christ. One cannot say that Anthroposophy is Christianity, but one can
    • say that what has been given to man and to the earth by the Christ
  • Title: Universe, Earth and Man: Lecture VIII: Mans connection with the various planetary bodies. The earth's mission.
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    • beings who in Christian esotericism are described as Angels,
    • Sun-Forces. Then through the advent of Christ the spiritual forces of
    • the sun found again a place upon the earth. Now, if the Christ is
    • receiving into him the Christ-Principle; the material form of a planet
    • If man fills himself ever more and more with the Christ-Principle, if
    • with the Christ, he will himself grow ever more Christ-like, and will
    • irradiate the whole heart with the Christ-Principle.
    • What is this Christ-Principle? Before we can know what it is we must
    • receive the highest potency of love — the Christ Principle, which
    • Christ Principle the ancient blood brotherhood had to assume a new
    • man to man. The Christ-Principle has given the impulse by which man
    • can love man, and that through being Christened human love may become
    • sun. Christ as Spiritual Sun has given the impulse by which the earth
    • the mighty Christ Impulse descended, and how the impulse was thereby
  • 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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    • Christ.
    • Christ has not only come once, but only once in personal form; His
    • last coming was in Jesus Christ. In ancient times He worked also
    • through the Prophets. Christ Himself indicates this in the Gospel of
    • foretold. In this sense Christ has a certain story in earthly
    • the story of Christ and His descent. Let us for a few minutes consider
    • Christ.”
    • They always spoke of Christ in the northern Mysteries as “He who
    • approaching Christ. “One day,” they said, “He will
    • feature regarding the ancient Gods and the waiting for the Christ has
    • of Christ.
    • Through Christ's coming to the earth man has become able to absorb
    • case of the Christ, Who lived as the spiritual part of the sunlight,
    • and with Jehovah, who reflected the true Christ-light until such time
    • Christ down to humanity as from a mirror.
    • was the name later applied to the Christ. He would not as yet turn His
    • image of Christ before Christ Himself descended, for man had to learn
    • to comprehend the complete descent of Christ into the physical world
    • coming of Christ, held most firmly to the conception of a formless
    • fact those who prepared for the coming of the Christ.
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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.
    • earth as the Christ. It was not possible in the Lemurian period for
    • man to behold Christ in a physical body, but he did behold Him midway
    • first he was not able to expand to the vision of the Christ; he only
    • clairvoyance; these were Angels also in the Christian sense, and are
    • life by what he felt to be good deeds, was the vision of Christ, under
    • beings. Man still knew the Christ, however, through the deeds and the
    • though tinted by passing through coloured glass, so the Christ-form
    • Christianity as Mystical Fact,
    • Before this could come to pass a Being like the Christ was needed. In
    • The Christ-principle could not assume a human body in the same way as
    • being the vehicle of the Christ-individuality. Only after preparing
    • physical, etheric, and astral bodies — that the Christ
    • individuality took place at this time, when the Christ took
    • Then followed three years, during which Christ walked the earth in the
    • mighty impulse through the Christ, something of profound importance
    • directly intuited by the Christ. On that occasion something shot
    • Christ — the great Sun-Spirit — the effect reached even into
    • through its having been intuited by the Christ, is the only body on
    • 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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    • The Christian impulse of power in Rosicrucianism.
    • The reversing of Egyptian remembrance into material forms by way of Arabism. The harmonizing of Egyptian remembrance. The Christian impulse of power in Rosicrucianism.
    • Christ-Impulse.
    • understanding what was to come to earth through the Christ; but an
    • Initiate, one who, as we have seen, knew the Christ aforetime, could
    • described yesterday as the Christ-Impulse. For a time mankind had to
    • Consider the Scholastics. They said: Faith was given to man by Christ,
    • had not yet been given. If the Christ had appeared a few centuries
    • and would not have been able to understand Christ. Christ had to come
    • spiritual guidance that spiritual life was saved in Christendom;
    • Europeanism which had already accepted Christianity. The ancient
    • Christian impulse of power is found in Rosicrucian spiritual teaching.
    • reached, that Christ has brought nothing new since Buddha; but only in
    • that in Christ there is something which goes beyond Buddha. The
    • greater than Christ that does not decide anything, for this depends on
    • literally. It is rightly objected from the standpoint of Christian
  • Title: Roman Catholicism: Lecture I
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    • Christ is none other than the reincarnated Buddha, or Buddha
    • of Christ are based upon the will. Christ Himself says: ‘I have
    • true Christian impulse, and proves that to him Christ cannot be the
    • Christ Jesus merely the wise man of Nazareth. Think of all that has
  • Title: Roman Catholicism: Lecture III
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    • childlike consciousness of his connection with Christ Jesus.”
    • connection with Christ Jesus is always emphasized. It is brought
    • man is led to believe that he can be most Christian when he least
    • clear with what he calls his Christ consciousness. This Christ
    • they like to be told that Christ has taken all the sins of mankind on
    • belief that through the sacrificial death of Christ, immortality is
    • but Christ in me.” When we look upon ourselves as something
    • different, Christ will also become different within us. If we look
    • Christ can only be in what has come into existence with this present
    • we have had a prenatal life, we can know also that it is the Christ
    • the Christ must inevitably come to light. But what the Church worked
    • understanding of his real relationship to Christ. We may say, my dear
    • Christ.
    • whole farce of Krishnamurti as the reborn Jesus Christ of Nazareth.
    • “From Jesus to Christ,”
  • Title: Astronomy Course: Lecture VI
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    • years before the Christian era, and we should find the same
    • millennium before the origin of Christianity, will show
  • Title: Astronomy Course: Lecture XIII
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    • before the Christian era. We must therefore assume that among
  • Title: Gospel of Matthew: Lecture I
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    • describes Christ Jesus in his human aspects so that he is more near to us
    • Christ Jesus in its spiritual grandeur. Luke shows us this
    • the Being, Who at the beginning of our era, is called Christ
    • John reveals the greatness of the wisdom of Christ
    • of them all, and more than the others it presents Christ
    • we give the name of Christ Jesus. how this flowed out into
    • beginning of the Gospel, for here the description of Christ
    • of the world's development. For in this Gospel, Christ Jesus
    • seeks to describe the acts of Christ as an extract of cosmic
    • activity; to him the divine man, Christ Jesus, walking on the
    • in history as the Christ. Such was the mighty mission of
  • Title: Gospel of Matthew: Lecture II
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    • describes Christ Jesus in his human aspects so that he is more near to us
    • Christ, were ready and able to hear it. In respect of this
    • the life of Christ Jesus.
  • Title: Gospel of Matthew: Lecture III
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    • describes Christ Jesus in his human aspects so that he is more near to us
    • Christ. During this long period the mission of the Hebrews,
    • for Zarathustra, in which the Christ could incarnate.
  • Title: Gospel of Matthew: Lecture IV
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    • Christ-event.
    • describes Christ Jesus in his human aspects so that he is more near to us
    • the entrance of Christ into human evolution. The possibility
    • the consciousness of the race.’ The Christian
    • only be prophesying of the Sun Spirit, the Christ, of Whom he
    • whose mission it was to prepare for the incarnation of Christ
    • that which came from Christ. This is indicated symbolically
    • to become the expression of the Mystery of Christ in the
    • Christ.
    • which the manifestation of Christ on earth could be brought
    • of the mighty Mystery of Christ. To them it already seemed
    • Initiates of the Christian Mysteries recognized in the
    • Christianity as Mystical Fact.
    • a judge who was a Jewish Christian. Such individuals existed
    • Christianity, that according to Jewish law, the son only and
    • Aramaic script of the Matthew Gospel. He said, ‘Christ
    • Christian doctrine.
    • know that in the year 71 there existed a Christian document
    • impossible at that time to deny that Jesus Christ had lived,
    • immediately after the Christ Event in human evolution.
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  • Title: Gospel of Matthew: Lecture V
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    • describes Christ Jesus in his human aspects so that he is more near to us
    • the Christ Event, and vas stoned and hanged upon a tree. It
    • century of the Christian era. Having stated emphatically that
    • none other than He Whom we call the Christ, from Whom all
    • disappeared comparatively soon after the Christ Event, as
    • the coming of Christ. The most important teaching man had
    • received to aid him in the understanding of the Christ Event
    • Palestine — the Mystery of Christ. External history
    • communities flourished a hundred years before the Christ
    • Christ Event. This was a mystery peculiar to these
    • mission of Christ, was first implanted in them by the
    • the bearer of the Christ-being — not only a physical
    • the same at the time of Christ Jesus — what must then
    • the Christ, it had to relate how the divine force descended
    • Mystery of Christ was imparted only to a few, it should have
  • Title: Gospel of Matthew: Lecture VI
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    • describes Christ Jesus in his human aspects so that he is more near to us
    • generations from Abraham to Christ are mentioned. Now it can
    • period from Christ to Abraham, but it must be remembered that
    • there should be an understanding of what the Christ would
    • should be an understanding of what the Christ would be.
    • full meaning of the great Mystery of Jesus Christ.
    • sentence occurs, for even in Christian circles no one wanted
    • Him Whom we call the Christ.
  • Title: Gospel of Matthew: Lecture VII
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    • (the Eight-fold path). Nature of Initiation in pre-Christian
    • helpers of the Hierophant. The Christ-event the beginning of
    • freedom. Christ the model - the fulfilment - of the
    • describes Christ Jesus in his human aspects so that he is more near to us
    • explain the significance of the Christ Event in human
    • which is to enter humanity through the Christ Event will not
    • actually entered through the Christ Event, in a way similar
    • described as follows: That which in pre-Christian times could
    • Christ Event, become to some extent a common attribute of
    • ancient Mysteries and pre-Christian initiations is
    • Christ’ heard of far-reaching cosmic mysteries from the
    • lectures have referred to the experiences of Christian
    • stimulation of the inner, the Christian saints were able to
    • The Christ
    • exalted nature — Christ Jesus. The essence of the Event
    • of Christ is: That this all comprising nature of the Christ
    • did take place through the Christ Event?
    • the Christ Being had himself to descend into a physical and
    • one human Being had been so sanctified that the Christ could
    • agent. For this the Christ came down to earth, and
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  • Title: Gospel of Matthew: Lecture VIII
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    • external world through the historic Christ-event. The Kingdom
    • describes Christ Jesus in his human aspects so that he is more near to us
    • what is most essential for us in the Christ Event.
    • examine the pre-Christian initiation of the Essenes more
    • Thus it is to-day, and so it was in the days when Christ was
    • Christian initiation really consists in the Ego remaining as
    • the sense for language that existed in pre-Christian times.
    • perfection, he could offer up to the Christ. The
    • time had come of which the forerunner of the Christ declared:
    • understand what the first self-imposed task of Christ was
    • Jesus Christ told Him to change stones into bread. Here we
    • emotions have been overcome. The Christ knew this, and facing
    • Christ Jesus
    • What was found to result from Christ having experienced in
    • Christ to all the world during the time following on the
    • Mount, which show what Christ meant by ‘Malchut’
    • ego.’ But Christ Jesus said: ‘The time is now
    • the Mysteries is the historical side of the Christ Event, and
  • Title: Gospel of Matthew: Lecture IX
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    • Mysteries. The Life of Christ, a repetition of Initiation on
    • describes Christ Jesus in his human aspects so that he is more near to us
    • following are the essential facts of the Christ Event. The
    • spiritual realms was only attainable in pre-Christian days
    • in human evolution imparted by the Christ Event is the
    • Event of Christ?
    • individuality by the Christ as a pattern for mankind. Through
    • Christ, Who experienced it on the highest level. Therefore a
    • a description of the life of Christ Jesus. What then took
    • centuries immediately preceding Christ. Let us suppose that
    • what is related by the Evangelists of the Christ Event; and
    • Christianity as Mystical Fact,
    • in the Mysteries. Why in telling of the life of Christ does
    • life of Christ Jesus were a repetition, exalted to the level
    • the historical truth of the Christ Event may rightly point
    • out the resemblance between the Gospel biographies of Christ
    • more exactly, those who were destined to behold the Christ
    • history as the Christ Event, and could be seen by those who
    • Christ Jesus, and the fact of supremest importance is, that
    • in the great plan of world history, the life of Christ is a
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  • Title: Gospel of Matthew: Lecture X
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    • describes Christ Jesus in his human aspects so that he is more near to us
    • Christ Jesus means for human evolution is the gradual
    • but with human nature constituted as it was in pre-Christian
    • Baptist, and then in accordance with that of Christ Jesus
    • concerning incidents in the life of the Christ Jesus should
    • employed in the Sermon on the Mount that Christ felt it was
    • expression, ‘I say unto you,’ showing how Christ
    • humanity through Christ Jesus. Read in this way the
    • that Christ wished to say: ‘Until now, ye were unable
    • between a physical body of the time of Christ or earlier, and
    • those associated with the origin of Christianity, the word
    • become a disciple of Christ Jesus he might then have said,
    • wishes to point out: ‘Christ did not perform His
    • Christ at the beginning of our era will slowly and gradually
    • have seen that what happened in the life of Christ through
    • Christ Jesus worked and attracted to Him pupils, in the same
    • imaginations. Those who dwelt much in the presence of Christ
    • Christ Jesus had gradually to pass over to those who were His
    • First it is shown how, after the Temptation, Christ was
    • higher knowledge. What proceeded from Christ Jesus acted
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  • Title: Gospel of Matthew: Lecture XI
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    • through the Christ. Their transmission to the disciples. Their
    • disciples into the Macrocosm by the Christ. The inpouring of
    • describes Christ Jesus in his human aspects so that he is more near to us
    • Christ to His disciples. This was a teaching in a completely
    • given to the disciples. Christ Jesus was a kind of focal
    • Christ Jesus. Forces, formerly only bestowed on men while
    • through the being of Christ Jesus from universal space, as
    • Christ Jesus had streamed into them. They had to develop in
    • Christ Jesus. When we observe mankind — either at the
    • present time, or at the time of Christ Jesus — we must
    • at the time of Christ Jesus possessed only sentient and
    • Christ Jesus walked on earth the normal man had developed the
    • and in the circle where Christ Jesus spoke to His disciples
    • this that Christ asked His more intimate disciples,
    • something has been lost in it also. We have to picture Christ
    • Christ. They knew that these leaders of men had developed
    • mission of Christ Jesus, according to the Gospel of Matthew,
    • through the Impulse of Christ it has become possible for men
    • to-day. This has become possible through the life of Christ
    • become possible through the impulse imparted by Christ. This
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  • Title: Gospel of Matthew: Lecture XII
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    • Baptism in Jordan and the life and death of Christ Jesus as two
    • stages of Initiation. The Resurrection revealing Christ as the
    • describes Christ Jesus in his human aspects so that he is more near to us
    • we concerned in the Christ?
    • lecture we learnt that in the designation, ‘Christ, the
    • Because the Being we call the Christ is so universal, so
    • Christ for His life on earth? And because of what the writer
    • comprehension of the Christ—that is the Zarathustra
    • and the beings whose supreme Leader is the Christ withdrew
    • Christ, in the course of time, has allowed His influence to
    • which was to descend to earth. In pre-Christian times it was
    • Sun-being, the Leader of the Hosts of the Sun, the Christ. It
    • concerning Christ Jesus; telling what the nature of those
    • Christ.
    • In Christ we see this gradual descent in its most complex
    • form of Christ Jesus. He therefore begins his Gospel with the
    • distributed, and the complicated nature of Christ Jesus
    • tell of the Christ in Jesus of Nazareth, but each of them
    • These qualities could naturally be remarked in the Christ,
    • for they were there, but that part of Christ Jesus which had
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  • Title: Okkulte Utvikling: Foredrag 6
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    • ytre, esoterisk måte fremstillet hos Christian av Troyes tross
  • Title: Esoteric Lesson: Berlin, 1903 or 1904
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    • figure of Christ, with the historical and outer one, and that's the
    • great thing about the Christian religion, that for all of its
    • The fact that the Christian religion is understandable to every stage
    • one in willing. Real Christianity is the integration of all initiation
    • unifying band for all I's: In Christ, the spirit of life, the eternal
    • And this is Christ's legacy.
  • Title: Esoteric Lesson: Berlin, December 1904
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    • figure of Christ, with the historical and outer one, and that's the
    • great thing about the Christian religion, that for all of its
    • The fact that the Christian religion is understandable to every stage
    • one in willing. Real Christianity is the integration of all initiation
    • unifying band for all I's: In Christ, the spirit of life, the eternal
    • And this is Christ's legacy.
  • Title: Esoteric Lesson: Muenchen, 11-1-1906
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    • The regent of fire spirits is Christ. Luciferic spirits fell behind on
    • us. Just as the Word became flesh in Christ Jesus, so the flesh must
    • become word when Christendom becomes perfected. That's the mystery of
    • Christ was born in the Oriphiel age. When Oriphiel rules again the
    • spiritual light that was brought by Christian Rosenkreutz and is now
    • divine good, and evil into a terrible Antichrist. Then every one of us
  • Title: Esoteric Lesson: Berlin, 12-18-1906
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    • brightest, and that was in Christ Jesus. When it shines again now it's
  • Title: Esoteric Lesson: Berlin, 1-29-1907
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    • ugliest and most terrible things, as the Persian legend about Christ
    • — the Christ. All those who strive towards the eighth sphere
  • Title: Esoteric Lesson: Hamburg, 10-26-1907
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    • Oriphiel who brings the wrath of the Gods. In the Oriphiel age Christ
  • Title: Esoteric Lesson: Muenchen, 12-5-1907
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    • shines. Oriphiel has ruled before. That was the time when Christ
    • The story in the Bible where Christ swings a scourge to chase the
    • were darkest on earth, Christ appeared as the savior of mankind.
    • Oriphiel's reign ended 109 years after Christ's appearance, and he was
    • radiantly. Christ will appear again on earth, although in a different
  • Title: Esoteric Lesson: Berlin, 3-14-1908
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    • blood, as Christ worked in Jesus' blood from age 30 on. Before that
    • Christ took hold of the blood and purified it during the three years.
  • Title: Esoteric Lesson: Munich, 3-17-1908
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    • also remains in the soul element. Christ Jesus comes down to earth. He
  • Title: Esoteric Lesson: Hamburg, 5-24-1908
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    • feeling, he then develops Buddhi, the Christ principle. Thus he lets
  • Title: Esoteric Lesson: Stuttgart, 8-5-1908
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    • When an esoteric pupil wanted to know the essence of Christian
  • Title: Esoteric Lesson: Stuttgart, 8-13-1908
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    • was brought through the coming of Christ to the earth. That's why
    • Christ Jesus says: I am the true vine.
    • See the beautiful and true elements in all things. Christ Jesus
  • Title: Esoteric Lesson: Berlin, 11-11-1908
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    • greatest man of sorrow was Christ.
  • Title: Esoteric Lesson: Muenchen, 1-7-1909
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    • why? Because Christ through his death, at the moment when his blood
  • Title: Esoteric Lesson: Kassel, 2-26-1909
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    • great symbol of Christ Jesus — dying, perishing life that has
  • Title: Esoteric Lesson: Berlin, 3-3-1909
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    • independence always be preserved. And looking up to Christ, let there
    • always stand in our soul: Christ is the archetype of the I, let my I
  • Title: Esoteric Lesson: Muenchen, 3-8-1909
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    • Christ. Evil powers must withdraw from anyone who places this black
  • Title: Esoteric Lesson: Hamburg, 3-14-1909
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    • tells us that when Christ hung on the cross, bees came and drew honey
  • Title: Esoteric Lesson: Berlin, 3-21-1909
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    • Christ to be born in one. And one can only overcome it through pure
  • Title: Esoteric Lesson: Berlin, 5-27-1909
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    • Before Christ came to earth and became a man so much darkening had
    • Christ became flesh things brightened up slowly. That's why some
    • truth, to get to Christ.
    • was also the case with Christian Rosenkreutz. Some men may have been
    • right away. This was because the ego of Christ Jesus had been placed
    • The true and only name of Christ is “I am”; anyone who
  • Title: Esoteric Lesson: Kassel, 6-27-1909
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    • thoughts. The greatest man of sorrows or soter was Christ, and
    • point to Christ so that He can make our physical body healthy and
  • Title: Esoteric Lesson: Muenchen, 8-27-1909
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    • take in the Christ light in the course of incarnations and
    • physical plane. Thus, while the Christ light shone in the Orient,
    • Christ event in its whole importance flow into mankind. We're told
    • himself, just as the Christ had gone through death on the same, and
    • In Christo morimur
  • Title: Esoteric Lesson: Muenchen, 8-30-1909
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    • Christ. In this feeling of shame he was reminded of Christ's words:
    • being when he let a second word of Christ live in his soul:
    • in this occult script. The whole Christian wisdom and mystery that
    • religions. The Christian wisdom of the Grail is a mystery that was
  • Title: Esoteric Lesson: Muenchen, 12-7-1909
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    • the death of Christ on the cross of Golgotha, and the symbol for this
    • in Christ as we let the force of our meditation become a light in us
    • In Christo morimur
  • Title: Search for the New Isis: Lecture I: A Christmas Lecture
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    • Lecture I: A Christmas Lecture
    • A Christmas Lecture
    • Christianity commemorates in three yearly festivals that
    • Being Who, for the Christian, gives earth-life its meaning, and from
    • Of these three festivals Christmas makes the greatest
    • Christmas Mystery through inwardising and deepening of that feeling
    • able rightly to appreciate the mood of Christmas. Only when we can
    • Christ Jesus is related to the Father principle of the
    • world, and this is represented for us by the Christmas festival.
    • Christ Jesus is related to what we call the Son principle, and this
    • is represented by the Easter Mystery; while the relation of Christ to
    • religions and also in the sense of a rightly understood Christianity
    • experienced in the commemoration of the Christmas Mystery — in
    • bring all beings including man into existence. This holy Christmas
    • Mystery tells us, as we look at the childhood of Christ, that the
    • childhood which entered into earth evolution at Christmas time.
    • For many men of the early Christian centuries it was a
    • great experience to gaze on the entrance of the Christ Being into
    • the Christian looks when he thinks of Jesus in the world's Holy
    • forces of nature, the second time reborn through the forces of Christ
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  • Title: Search for the New Isis: Lecture II: The Quest for Isis-Sophia
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    • In the festival of Christmas we have something given to
    • us that directs the thoughts of all circles of Christian people
    • in the Christian festival.
    • remember that the Christ who went through the Mystery of Golgotha has
    • Christ has passed through the Mystery of Golgotha. It is good if we
    • study the Mystery of Golgotha — the Christmas Mystery is
    • namely, the relationship of the Christ to that Being whose outer
    • the Christian impulse were not always so hostile as they often are
    • Sun-Mystery and the Christ-Mystery. Dionysius, the Areopagite, who
    • Christmas Mystery in a far wider connection than is usually done, if
    • and that which lives in Christianity, we need only cast our eyes upon
    • out of an entirely Christian spirit is, after all, a kind of
    • namely, to consider the story of Christ Jesus and all that belongs to
    • Mysteries. From my book Christianity as Mystical Fact you
    • between that which arises in Christianity and the old pagan
    • a form which is suited to our own age, in the light of Christianity.
    • For the Egyptians, Osiris was a kind of representative of the Christ
    • the Christ, Who has now passed through the Mystery of Golgotha; for
    • present, He exists, as the Christmas carol proclaims each year anew:
    • in other words, He remains with the life of the earth. The Christ,
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  • Title: Search for the New Isis: Lecture III: The Magi and the Shepherds: The New Isis
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    • Golgotha in the sense of the Christmas Mystery we may look in two
    • the East recognised, from the starry heavens, the Coming of Christ
    • to speak about this evening, holds good. The pre-Christian attitude
    • Among individual peoples of pre-Christian times it had
    • world a Being, the Christ, is coming down to the earth. The approach
    • of Christ was revealed to the Magi out of their knowledge of the
    • The Earth became something different when the Christ was
    • drawing near. The Earth felt this approach of Christ, bore in herself
    • new forces because of Christ's approach. The pure-hearted shepherds
    • of Christ. Thus the cosmic expanses proclaimed to the Magi from the
    • united in their will with the Christ Being Who was approaching the
    • pictorial, naive, instinctive imagination in pre-Christian times
    • Christ was revealed to the Magi as a Being of the Heavens. What today
    • on the earth, the power with which the Christ would work in the
    • earth, what the Christ was to be for the earth.
    • East recognised the approach of Christ. The Imaginations are the
    • faculties men will have to seek for the understanding of the Christ
    • the spiritual realisation to the living Christ. Men must learn to
    • Christ Power that is his since the Mystery of Golgotha is to become
    • threshold in our present day that can give the Christ-form to this
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  • Title: Search for the New Isis: Lecture IV
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    • exist in Christian tradition as in the vision of the shepherds, who,
    • Christmas festival. Let others go on, if they so will, along the old,
    • to a Jewish family for many years. Every year, when Christmas was
    • near, all the relatives, distant and near, set about buying Christmas
    • presents and a Christmas tree — and all of them were members of
    • themselves Christians, in honour of Him of whom it is said: “The
    • under the Christmas tree or whether this is done by someone who
    • This is what I wanted to voice at this Christmas
    • The year we are beginning with this Christmas festival
    • with Christmas.
    • form they do, even among the leaders of Christianity. For example
    • told him of a statue of Christ being made with Luciferic traits above
  • Title: Healing Factors for the Social Organism: Lecture I
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    • or, How the Christian Church Promotes Materialism, and the second is,
    • passively to their belief in Christ, then Christ will save them.
    • believers, that Christ is really contained in the sanctissimum,
    • that Christ actually goes the way that otherwise the metabolism
  • Title: Healing Factors for the Social Organism: Lecture II
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    • lecture is entitled, Materialism and Religion, or, How the Christian Church
    • as the Christ word: “Heaven and earth shall pass
    • single human being: “Not I, but the Christ in me,”
    • then again the words of Christ live in the single human being:
    • taken up by Christ, “will not pass away.”
    • Christ impulse, that is to take up the creative-divine into his
  • Title: History of the Middle Ages: Lecture I: Celts, Teutons, and Slavs
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    • century before Christ, there existed in India a reciprocal respect
    • Asoka proves. The Christian feeling which sprang up later, in the
    • Antichrist, while pining in a prison in Prague. That which
  • Title: History of the Middle Ages: Lecture II: Persians, Franks, and Goths
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    • rise of Christianity, which was to acquire so great a significance
    • Ostrogoths and the Visigoths, had already accepted Christianity. It
    • apprehended Christianity. Whereas the Franks, who later spread
    • Christianity from west to east, thrust it upon other races with
    • Christianity from those whose conversion issued later from the west.
    • thrust Christianity upon the Saxons by force of arms. (All these
    • The Arian Christians
    • Goths believed in the deification of man, as Christ, Who had gone
    • possible between two Christian creeds which were so different from
    • faith, exploited Christianity for political purposes.
    • Christ a man highly developed above all other men, but a man among
    • men. Their Christ belonged to humanity and dwelt in the human
    • breast. The Christ of the Athanasian Christians is God
    • Christian Germanic tribes had neer known anything but absolute
    • tolerance; the Christian Franks brought in a compulsory
    • Christianity. This led to a change of temperament. On the evolution
  • Title: History of the Middle Ages: Lecture III: The Impact of the Huns on the Germans
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    • Christian Rome, the Germanic races pressed. From this type of
    • Christianity. Those other races — Goths, Vandals — who,
    • provided a base upon which evolving Christianity was able to expand.
    • Although the Visigoths were originally Aryan Christians, other ideas
    • characteristic culture of this form of Christianity was developed.
    • possible for Christianity to be, at that time, not a mirror of
    • determined by Christianity. All the knowledge of antiquity was thus
    • preserved by Christianity for the Germanic tribes. Aristotle gave
    • the spiritual kernel, which Christianity sought to grasp. At that
    • time there was no dependence on Rome. The Christian life could
    • description you will see that southern Christianity was bound to be
    • Christianity of the Franks was comparatively independent, and could
    • opposing him, namely, Christianity; therefore he bowed before
    • this tribe forced other to accept Christianity. We see further that
    • than Christianity; all sorts of culture forms received their stamp
    • from external Christianity. And because they were able to maintain
    • Christian empire, in spreading Christianity by force, it set itself
    • in opposition to the spirit of Christianity. Hence Christianity was
    • who had chosen for themselves a tolerant Christianity, this question
  • Title: History of the Middle Ages: Lecture IV: Arabic Influence in Europe
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    • relationships, and the powerful penetration of Christianity in the
    • Christianity is essentially due to foreign influence. It was not the
    • Christianity. We see mysticism, dogmatism, but also enthusiasm and
    • the spiritual side of Christianity they were not inclined to conform
    • force of the Germani and the spiritual strength of Christianity.
    • how these tribes submitted to Christianity, and how Christianity
    • Christianity by force of arms. It was not forced into their souls as
    • Christian. Much of what appears today as exclusively Christian was
    • empire, on the contrary, we see in ecclesiastical Christianity a
    • invocation to “Christ, Who loves the Franks above all other
    • represented the moral influence of Christianity, the influence of
    • They were Aryan Christians. That was why the Roman bishop turned
    • saw in Christianity. All this took place in the west, in the 7th
    • Frankish Christian culture, although it had efficiency, intellect
    • contact with Christianity. And just as the Frankish tribes took no
    • Christianity once came, came now this new culture, from the Arabs.
    • than Christianity. The spiritual content of Mohammedanism is,
    • in the Christian Germanic tribes namely, with external science. Here
    • power, and how an opposing current was flowing from Christianity.
  • Title: History of the Middle Ages: Lecture V: Charlemagne and the Church
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    • science of Christianity.
    • sublime, by the Christians, than the Lord's Supper. It was regarded
    • of Christianity. Then came the secularisation, the lack of
  • Title: History of the Middle Ages: Lecture VI: Culture of the Middle Ages
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    • a complete form of culture, such as Christianity is, was living a
    • traditions, seen through the spectacles of Christian conceptions. On
    • brought education to them was Christianity. Yet the actual Sciences
    • of Christianity. Especially among the Frankish tribes, the influence
    • Christianity as a means to obtaining power. Charlemagne, in
    • monastery schools. Christian theology embraced a septuple of
  • Title: History of the Middle Ages: Lecture VII: France and Germany
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    • Church; Christianity was politically exploited. The Magyars were
    • converted to Christianity especially by the bishopric of Passau. TO
    • representative of Christ, as well as lord of the secular domain
    • — as if the empire of Christ gave him also secular
    • case of Clovis, that the God of the Christians was his God, because
    • Christianity had become authoritative in all circumstances of life,
  • Title: History of the Middle Ages: Lecture VIII: From the Middle Ages to the Renaissance
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    • Christian religion knew nothing of clinging to any kind of dogma. It
    • have seen in how free a way the Christian idea was developed in
    • the life of Christ into Old Saxon conditions. He conceived the
  • Title: Anthroposophy/Civilization
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    • have so often, discussed, the time of the 4th Post-Christian
    • century. Now this 4th Post-Christian century lies right in the
    • often pointed out that the spreading of Christianity, —
    • the whole mood by which Christianity was grasped in the
    • early years of the first three or four centuries of Christian
    • age, — from the 4th Post-Christian century onwards
    • history. One should not forget how, in the 4th Post-Christian
    • and middle of the 5th centuries after Christ, countless temples
    • of the 4th and the middle of the 5th century after Christ,
    • 2nd and 3rd centuries after Christ was
    • Stickl. (A reference to the Christmas Play just performed).
    • Christmas Congress — this real Being (Wesen) which one
  • Title: Renewal of Culture
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    • number 8 of 8 lectures given at Christiania (Oslo) in
    • number 8 of 8 lectures given at Christiania (Oslo) in
    • Christianity.
    • the place of Christianity in the evolution of the earth. It points to the
    • modern external Christianity more and more considers this man Jesus merely as
    • Jesus and Who had become Christ Jesus.
    • does not only draw attention to the man Jesus, but also to the Christ Who
    • that feeling of genuine religious devotion gained by looking upon Christ
    • also rediscover in the man Jesus the super-earthly Christ, thus penetrating
    • to the real essence of Christ Jesus. Anthroposophy does not in any way
    • sphere has led people to retort that Anthroposophy is not Christian, that it
    • cannot be Christianity because it sets a super-earthly, cosmic Being in
    • Christ Jesus in place of the purely human being. They even think that it is
    • an offence to say that Christ came down from cosmic spaces and penetrated
    • mechanised if Christ were to be sought in the cosmic spaces before the time
    • religion, nor does it deprive Christianity of its Christian element; instead
    • it fills external life with Christianity by showing: out there in the cosmos
    • often believe that Anthroposophy speaks of a Christ coming down from the sun,
    • upon Christian life, but will shed light upon it, so that one can find in the
    • Christ Jesus, and His entrance into the earthly development of humanity.
  • Title: Leonardo's Spiritual Stature: Lecture
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    • significant in world history: The Christ figure in the middle,
    • the twelve apostles of Christ Jesus arranged on either side. We
    • Goethe refers strikingly to the moment in which Christ Jesus
    • the head of Christ: in short, the picture was treated in the
    • paint on the Christ figure, his hand trembled. And, considering
    • and he took the artist to task. Leonardo replied that Christ
    • world, not for Judas, nor for Christ Jesus. He also did not
    • darkness. And in coming to the Christ-Jesus figure, if one does
    • justified, as little does the sun-like quality of the Christ
    • Judas and not the Christ-Jesus countenance. Proceeding in
    • He wanted to make clear that this Christ countenance stands
    • could have its justification only in the Christ figure. It
  • Title: Two Pictures by Raphael
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    • on Earth in the two thousand years' tradition of Christianity.
    • early times when the Christian religion was still entirely a
    • enthusiasm for Christianity, and all hearts are filled
    • again a progress. Here we have the Christian philosophers who
    • the Christian Wisdom.
    • expression of what happened from the pre-Christian age down to
    • pre-Christian age when men were surrounded only by the world of
    • Christ Jesus into human evolution the spiritual was revealed to
    • Father,” then “God the Son” or Christ, and
    • Christ coming forth from a figure like a bird, Christ
    • mystery of Christ, His whole descent from the higher worlds was
    • form. Christ born from the bird, — let us hold the motif
    • that is among all the Christian symbols! Much, very much is
    • prophetic foreshadowing of a third picture, A pre-Christian
    • second expresses what has come about through Christ in the
    • which has been sent by Christ and will divest itself of its
  • Title: Christ in the 20th Century
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    • Christ in the 20th Century
    • CHRIST
    • on the Christ runs into quite a variety of viewpoints. These fall roughly
    • one that bases itself firmly on the premise that Christ is a real force in
    • life. This might be called the religious viewpoint, which all the Christian
    • use for any but its own view of the Christ. The various proponents of the
    • thinking about Christ is possible.
    • with a certain scientific trend, it maintains that a study of the Christ
    • of the Christian era, if pursued with the same reliable historical methods
    • assumptions made about the Christ.
    • picture of Christ Jesus from the Gospel accounts, there have come to be many
    • a historical Jesus or of a historical Christ Event with their scientific
    • historical Christ Jesus. This has given rise to the opinion that, though
    • Christ may still live today for religious-minded people who feel that their
    • Christ idea, the concept of Christ, must vanish entirely. Many people are
    • presently convinced that the Christ force will not continue to play any role
    • something in the nature of a Christ idea. Earnest, educated, truth-loving men
    • identified as Christ. It is characteristic that the modern American
    • that Christ is again “the pioneer of a new age” who will unite Europe and
    • person otherwise famed for his free-thinking views, speaks of Christ exactly
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  • Title: Philosophy, Cosmology and Religion: Lecture I: The Three Steps of Anthroposophy
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    • rebirth, especially the role of Christ after death as revealed to spiritual
  • Title: Philosophy, Cosmology and Religion: Lecture II: Soul Exercises in Thinking, Feeling, and Willing
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    • rebirth, especially the role of Christ after death as revealed to spiritual
  • Title: Philosophy, Cosmology and Religion: Lecture III: The Imaginative, Inspirative, and Intuitive Method of Cognition
    Matching lines:
    • rebirth, especially the role of Christ after death as revealed to spiritual
  • Title: Philosophy, Cosmology and Religion: Lecture IV: Cognition and Will Exercises
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    • rebirth, especially the role of Christ after death as revealed to spiritual
    • Pedagogical Course that I gave here in Dornach at Christmas a
  • Title: Philosophy, Cosmology and Religion: Lecture V: The Soul's Experiences in Sleep
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    • rebirth, especially the role of Christ after death as revealed to spiritual
    • Christ and the Mystery of Golgotha. The attention man gives to
    • it, all reverence and worship that he develops for the Christ
    • the Mystery of Golgotha his inner bond with Christ, his feeling
    • of belonging to Him, the religious rituals directed to Christ
    • developed a relation to the Christ, we actually meet His
    • guiding power of Christ through which we overcome the anxiety
  • Title: Philosophy, Cosmology and Religion: Lecture VI: The Transition from the Soul-Spiritual Existence in Human Development to the Sensory-Physical
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    • rebirth, especially the role of Christ after death as revealed to spiritual
  • Title: Philosophy, Cosmology and Religion: Lecture VII: Christ in His Relationship to Mankind and the Riddle of Death
    Matching lines:
    • Christ in His Relationship to Mankind and the Riddle of Death
    • rebirth, especially the role of Christ after death as revealed to spiritual
    • VII - Christ in His Relationship to Mankind and the Riddle of Death
    • real intervention of the Christ and the Mystery of Golgotha in
    • must be able to follow this Being, the Christ, Who belongs to
    • man wants to arrive at such an understanding of the Christ and
    • evolution the Christ appeared, descending out of the same world
    • secret of the Christ to those who were willing to accept it and
    • how the Christ had entered an earthly body, so that not through
    • people that the Christ had come in order to solve the riddle of
    • spoke above all else about the spiritual being of Christ as He
    • the Christ, Who never before had descended to earth existence,
    • Christ descended into the man Jesus and Himself became man in
    • what earlier he had experienced from within. From the Christ on
    • experienced from the spiritual world through Christ.
    • descent of the Christ and the path He took until His
    • on the path taken by the Christ from the spiritual worlds
    • Christian centuries, even though that had been but a vestige,
    • or by teachings of initiation, the picture of the Christ Who
    • about in the first Christian centuries, nothing could now be
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  • Title: Philosophy, Cosmology and Religion: Lecture VIII: Ordinary and Higher Consciousness
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    • rebirth, especially the role of Christ after death as revealed to spiritual
    • soul's immortality in relation to the Christ and
    • Christianity's development, it will be necessary today
    • with the questions concerning the Christ.
    • body, unites with the Christ Who holds and supports it when it
    • would leave the soul, if it were not bound up with the Christ
    • Being in the sense of Paul's words, “Not I but the Christ
    • in me,” — for the Christ takes our ego and carries
    • place and I will show how the Christ is that Being Who makes it
    • significance that the Christ event has for human life. After
    • the Christ in the next few days. I will show that for man today
    • Christ Being enters man's consciousness in His complete,
    • of a spiritual Christianity.
  • Title: Philosophy, Cosmology and Religion: Lecture IX: The Continuation of Ego Consciousness after Death in Relation to the Christ
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    • The Continuation of Ego Consciousness after Death in Relation to the Christ
    • rebirth, especially the role of Christ after death as revealed to spiritual
    • IX - The Continuation of Ego Consciousness after Death in Relation to the Christ
    • death relates to Christian evolution and the Mystery of
    • cosmology, however, also requires Christianity.
    • consciousness, can also become aware of the Christ Being
    • earth events and Christ and the Mystery of Golgotha also
    • him from the soul world into the spirit land, Christ did
    • earthly life. Through the Deed of Christ, the human soul is
    • of death is connected with the Christian evolution of earthly
    • between men and Christ Jesus. This new initiation science must
    • renewed Christianity. For, without this impulse, physical
    • that would be pathological. Through a renewed Christianity, we
    • after death and the Christ Being. In a true cosmology,
    • Christ stands as a World Power, a Cosmic Force. His Power can
    • significant relationship between man and the Christ
    • Being, the Mystery of Golgotha and the whole of Christian
    • we have placed Christ into cosmological evolution, into true
    • lecture to place Christ into a renewed Christian
  • Title: Philosophy, Cosmology and Religion: Lecture X: The Experience of the Soul's Will Nature
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    • rebirth, especially the role of Christ after death as revealed to spiritual
    • metamorphosis has taken place in man's inner life. The Christ
    • spirit land appears since the beginning of Christian
    • Christ descended to earth and accomplished the Mystery of
    • Christ Event, the soul shapes its future physical organism with
    • that the human soul has received from the Christ Impulse
    • following to this: “Indeed, it is the Christ Impulse
    • turned on earth to the Christ Being and the Mystery of
    • Christ within him, modern man can experience freedom; and in
    • Christ Impulse.
    • now, ever since the Christ passed through the Mystery of
    • With the entrance of Christianity into human evolution,
    • Christology. Therefore, we can speak of a renewal of religious
    • which only then will become a fully conscious Christian
    • development of Christianity; this is meant in the sense that it
    • development of the Christian religion that came into the world
    • through the Mystery of Golgotha. This Christian religion has in
  • Title: Occult Reading/Hearing: Lecture III: Inner Experiences and 'Moods' of Soul as the Vowels and Consonants of the Spiritual World
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    • Christian Morgenstern — a real experience, needless to
  • Title: Imaginative Cognition and Inspired Cognition
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    • Steiner at Oslo, Berlin, and Dornach during the Christmas Season of 1921.
    • Das Fest der Erscheinung Christi. Der Mensch in seinem Zusammenhang mit dem
    • Steiner at Oslo, Berlin, and Dornach during the Christmas Season of 1921. It is from
    • Christi. Der Mensch in seinem Zusammenhang mit dem Kosmos. Band IX.
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • to these things, to actualize the Christian “change your
  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
    Matching lines:
    • Christian-social side, from the bourgeois-socialist aspirants
  • Title: On the Relationship with the Dead
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    • the Christ. This is the profound significance of the Mystery of Golgotha,
    • see Christ as the only being that learned to know death.
    • with the Christ-filled individuality of the Baptist, what came to
  • Title: Anthroposophy in Daily Life
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    • Christian era, when man could no longer obtain spiritual wisdom in an immediate way. In the
    • which we take in through Christ, by saying, "Not I, but Christ in me", will become a
    • Christianized Spiritual Science in order that our astral body may become a source of light
    • When we take in this Christianized
  • Title: Occult Psychology: Lecture One
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    • what belongs to the Christ and has been represented and revealed in our Group. It makes a deep
  • Title: Occult Psychology: Lecture Two
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    • (Mystery Truths and the Christmas Impulse),
    • these things we shall never understand how Christianity and the Christ-impulse have entered human
  • Title: Occult Psychology: Lecture Three
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    • human evolution, go back perhaps farther than the eighth pre-Christian century (you remember that
    • intellectually impenetrable — after the eighth century before Christ. We are living now in
    • accessible to man up to the eighth century before Christ. Indeed it is not only the spiritual
    • far as possible from the understanding of Christ. And the endeavor in cultural development that
    • took on the task of obliterating the understanding of Christ, of completely eradicating all
    • understanding of Christ, this is Jesuitism. Jesuitism strives gradually to root out every
    • possibility of understanding the Christ. For what lies at the bottom of this is indeed closely
    • possessed by him before the seventh, eighth century of the Christian era; moreover with this
    • atavistic clairvoyance men perceived Christ in the cosmos. The Christ was something that could be
    • Christianity as Mystical Fact
    • ultimately centres in this. Christ was seen in
    • the cosmos; Christ was seen in the universe. But think now from the seventh, eighth pre-Christian
    • have lost had nothing else arrived but this possibility of knowing anything about a Christ spirit
    • at all had not the Christ come to them through the Mystery of Golgotha, had not Christ descended
    • longer able to see Christ in the cosmos, Christ came down to earth and united Himself with Jesus.
    • From then it has been man's task to apprehend the Christ within man. We have to save the
    • possibility of recognising the Christ by what seeps through here (see right of diagram 8). For
    • Christ descended to mankind; Jesus is a man in whom lived the Christ. Real knowledge of the human
    • future. There is deep meaning when we speak of a Christ-Jesus. For the Christ corresponds with
    • From Jesus to Christ)
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  • Title: Destiny or Karma
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    • Christ was given at Nuremberg on the 13th of November 1910. The text
    • THE EVENT OF THE CHRIST.”
    • I shall speak on the appearance of Christ and reveal a few facts
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • This lecture was given on Corpus Christi, which is the Thursday after
    • Dornach3rd June, 1915Corpus Christi
    • centre — (you may call him the Christ, if you wish), with Lucifer
    • the features of the Christ, Lucifer, and Ahriman. Should anyone attempt
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • Christ-riddle, the riddle of Christ-Jesus. And with regard to this,
    • an extraordinary sense this Christ-riddle is a riddle. We must not
    • expect just that regarding this Christ-riddle much will be solved for
    • concerning the entry of the Christ-Being into humanity's evolution,
    • Cosmic Being ‘Christus’ in the sphere
    • the entry of the Impulse of Christ into earthly evolution, to have
    • element in which Christianity was stirring as a new impulse. We see
    • Christianity flow like a living impulse into his soul. Augustine is a
    • understanding what is flowing to him from the Christ Impulse. And so
    • Christmas Thought and the Mystery of the Ego. The Tree of the Cross
    • trinity of the gods, (although this was Christianised later, it yet
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • the Christ Impulse come about.
    • comprehension of Christ and the Christ Impulse. Let us suppose that
    • this whole great cosmic event of the descent of the Christ to Earth,
    • with the man in Christ, with Jesus; it looks far more to what it is
    • strives towards a Christology. The other looks chiefly to Jesus, this
    • one to Christ. One can only know the truth if one conceives of
    • Jesus-Christ or Christ-Jesus as a unity in the way shown by Spiritual
    • just as clear that there is a Cosmic Being, the Christ, who was
    • be clear that the Christ, as He was before the Mystery of Golgotha,
    • that it was necessary for the Christ to go through what He did go
    • the Christ alone, in a one-sided way, but of Christ Jesus. What
    • happened on earth has not happened through the Christ, but through
    • the fact that Christ lived in Jesus. A Christology is just as
    • spiritual science of Christ-Jesus. The fact of the Mystery of
    • Christ-Jesus. This, too, is what is to be shown in that carved work
    • the triad: Christ-Lucifer-Ahriman.
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • souls that the Greeks had not, of course, the Christian view of the
    • giving back to the cosmos of what we have received through Christ. We
    • This means: what Christ has to reveal to
    • revelation. One stands as it were ever confronting the Christ, and
    • the Christ event. He wished to indicate: Wait! Only wait! What all
    • heard the Christ, but our descendants will also hear Him, and so we
    • continuously, perpetually, receive the Christ revelation. To receive
    • the Christ revelation means: to acquire light upon the world from
    • Christ-revelation what we have received as Spiritual Science. He it
    • Christ to feel such a mood as this: that one receives the cosmos from
    • the Christ in an inward spiritual way, drawn together as it were, and
    • indicates, how it is connected with the Christ-nature and the
    • Jahve-nature. It is a continuous revelation of the Christ to allot
    • archetypal man, which one can also speak of as the Christ, and which
    • concentrated in the Christ we take out and distribute again in
    • Christus-Lucifer-Ahriman.
    • pre-Christian, the pre-Golgotha time.
    • have been told of one, Christus, who has spread certain teachings.
    • world-concept he had amalgamated the Christ-Event with the
    • understand the Christ Event. That is just the interesting thing in
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
    Matching lines:
    • must inwardly experience :Not I, but Christ in me.
    • Christ-impulse to live, not only in feeling and willing, but to let
    • instead of merely looking to Christ Jesus, a whole cosmology is
    • really born for us, a Christened cosmology. We come to learn what the
    • cosmos was before the Mystery of Golgotha, when the Christ was united
    • after the Mystery of Golgotha, when the Christ is now no longer
    • with the Christ-impulse, regarding, as it were, this Christ-impulse
    • Christianity, full of content, which will then be completely one with
    • whole nerve- let me say -of Christology, — take
    • what a man must really understand to comprehend Christology. Why do
    • from the Moon-existence, but that the Christ is from the
    • studies the special connection which the Christ Being had during the
    • phenomena was reserved for Christ Jesus, this held back. This was in
    • Christ Jesus, and guided him through these three years and through
    • accomplished, could this Christ-Being be dependent on anything which
    • Christ-Being remains completely untouched by all that is in the earth
    • that which comes through the Christ into the spatial-temporal is
    • error to suppose that the Christ, as He is united now with
    • Christ to assert that there could be a re-embodiment of Christ at the
    • being raised above these laws. Never could the Christ, rightly
    • Maximum number of matches per file exceeded.



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