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The Rudolf Steiner Archive

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Search results 421 through 430 of 1057

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346. Lectures to Priests The Apocalypse: Lecture XVIII 22 Sep 1924, Dornach
Translator Unknown

An understanding of the world is only present today when a transubstantiation is carried out at an altar. A sacred search for the Father really still occurs there, and here the Son always shows men the way to the Father; the Son who now mediates the way to the spirit.
If one wants to have the latter as something spiritual, one has to take the path to the Father. The path to the Father is indicated by the Son, and he then brings it about that the spiritual appears out of the physical. Bread is bread, but one can look for the Father in it; this can also be shown for the wine. Christ shows the way; the transubstantiation puts an aura around the bread; man experiences the spirit in the aura.
30. Collected Essays on Philosophy, Science, Aesthetics and Psychology 1884–1901: The Beautiful and Art 15 Jan 1898,
Translated by Steiner Online Library

Robert Vischer, the son of the famous aesthete Friedrich Theodor Vischer, has begun publishing his father's works. He calls the book "Beauty and Art", which he has compiled with great effort and care from the papers left behind by the deceased and from the transcripts of his students.
It was one of the tasks assigned to people by higher powers. Vischer did not believe in a personal God. But he does believe in a God. In a basic spiritual being that lives itself out in nature, in history, in art.
165. The Ancient Christmas Plays and a Forgotten Spiritual Current in Humanity: Lecture One 26 Dec 1915, Dornach

Or there was another Christmas poem from the middle of the Middle Ages, a little later than the Carolingian period: The Son of God, begotten from eternity, who invisibly and without end, Through whom the heavens and the earth were built, and all that dwells there was created, Through whom the days and the hours pass and return; Whom the angels in the heavenly castle always praise in fully harmonious singing, Freed from all original sin, clothed in a weak body, He, who took from Mary, the Virgin, destroyed the guilt of the first father Adam As well as the lust of the mother Eve.
Now the night is illuminated by the light of that new star, Which once amazed the sky-wise gaze of the magicians, And see, that shine for the shepherds, who were blinded By the lofty splendor of the heavenly inhabitants. Rejoice, Mary, Mother of God, for at your birth you were attended by a host of angels singing your praises. O Christ, only Son of the Father, who for our sake took on the nature of man, of man, so you revive your own who plead here. O Jesus, graciously hear the pleas of those whom you have deigned to take care of, to make them, O God's Son, partakers of your divinity. This is the tone that, I would say, sounds from the heights of more theologically colored scholarship down to the people.
274. Introductions for Traditional Christmas Plays: Introduction 26 Dec 1915, Dornach

Or there was another Christmas poem from the middle of the Middle Ages, a little later than the Carolingian period: The Son of God, begotten from eternity, who invisibly and without end, Through whom the heavens and the earth were built, and all that dwells there was created, Through whom the days and the hours pass and return; Whom the angels in the heavenly castle always praise in fully harmonious singing, Freed from all original sin, clothed in a weak body, He, who took from Mary, the Virgin, destroyed the guilt of the first father Adam As well as the lust of the mother Eve.
Now the night is illuminated by the light of that new star, Which once amazed the sky-wise gaze of the magicians, And see, that shine for the shepherds, who were blinded By the lofty splendor of the heavenly inhabitants. Rejoice, Mary, Mother of God, for at your birth you were attended by a host of angels singing your praises. O Christ, only Son of the Father, who for our sake took on the nature of man, of man, so you revive your own who plead here. O Jesus, graciously hear the pleas of those whom you have deigned to take care of, to make them, O God's Son, partakers of your divinity. This is the tone that, I would say, sounds from the heights of more theologically colored scholarship down to the people.
265. The History of the Esoteric School 1904–1914, Volume Two: Assorted Note Fragments

Brothers of the present, our sister sought to come into your wise guidance so that your thoughts of God might be revealed in her part. Brothers of the future, you will incorporate our sister's soul into your plan of construction, so that she may continue to flow in your strength, in the body of your great soul.
To make himself the bearer of wisdom, the$* [Rosicrucian] Mason vows to his God in the soul of his spirit. He beholds a temple of this God in the human form of his being. He vows to make himself the builder of this temple.
The Mason [Rosicrucian] will make himself the servant of Beauty; he pledges himself to Beauty, because only in her bosom can the life of God flourish in his soul. The Mason [Rosicrucian] avoids an appearance that contradicts reality; he seeks true embodiment in the appearance of reality.
100. Theosophy and Rosicrucianism: The Stages of Christian Initiation 27 Jun 1907, Kassel
Translator Unknown

In the case of every initiate—this was a law—words rose to his lips which can be translated with: “My God, my God, how Thou hast glorified me!” This could be felt by a human being who had reached this stage.
(Translation into English) “In the beginning was the Word and the Word was with God and the Word was a God. This was from the very beginning with God. All things came into being through Him, and except through Him, was not anything made that was made.
As many as received Him could manifest themselves through Him as children of God. Those who confided in His name are not born of blood, nor of the will of the flesh, nor of the will of man, but of God.
175. Building Stones for an Understanding of the Mystery of Golgotha: Lecture VII 19 Apr 1917, Berlin
Translated by A. H. Parker

On one occasion during his campaign in Gaul a somnambulist cried out as the army passed by: “There is the man who will restore the old Gods and their images.” The appearance of Julian at this moment in history must be seen as something predestined, something deeply significant.
How can they presume to expound ancient writings whose authors were convinced that the old gods were still living forces in the world? On what grounds do these teachers presume to interpret these writings when, by the very nature of their dogmas, they must deny the existence of these gods?”
The idea of a jealous God and a chosen people is unacceptable. The Mosaic law is barbarous; the Decalogue common to all nations.
211. Planetary Spheres and Their Influence on Mans Life on Earth and in the Spiritual Worlds: The Threefold Sun and the Risen Christ 24 Apr 1922, London
Translated by George Adams, Mary Adams

Some of the secrets had been lost; the initiate was no longer able to see with full inner clarity the radiant cosmic God, as had the initiates of an older time. He could only see how the primal astral forces come from the Sun.
But Christ was the first of the Upper Gods to learn to know the interior of the Earth. That is an important fact. The Christ, because He was buried in the Earth, brought knowledge to the Upper Gods of a region of which before They had no knowledge. And this secret, that the Gods too undergo evolution—this secret Christ communicated to His initiate pupils after His Resurrection.
74. The Redemption of Thinking (1956): Lecture II 23 May 1920, Dornach
Translated by Alan P. Shepherd, Mildred Robertson Nicoll

Take any perfection that strikes you in the things of the world, and then call God with it, then you get an idea of God.—This is one way that Dionysius suggests. He says about the other way, you never reach God if you even give him one single name because your endeavour to find the perfections in the things, the essentials of the things, to summarise them to characterise God with.
However, if you go this way only, you lose the path, and then you lose yourself in cosmic space void of God. Then you do not find your way to God. Nevertheless, one must take this way, for without taking this way you cannot reach God.
This is just that which aims at the unnamed. However, if you take one way only, you find God just as little; if you take both, they cross, and you find God at the crossing point. It is not enough to argue whether one way or the other way is right.
148. The Fifth Gospel III: Second Stuttgart Lecture 23 Nov 1913, Stuttgart

He spoke of those events before the ruined sacrificial altar, he spoke of how he had penetrated into the old mysteries, in which the divine spiritual beings had descended directly, and how a descent had taken place in this respect as well. Instead of the good old pagan gods, demons were present at the sacrificial feasts. He spoke of the great cosmic events, of the Our Father in reverse, as it were.
There are no new life forces left; the inherited forces of the gods are exhausted. The ascending forces are there up to this point, they are consumed up to the middle of life.
Until then, no God had experienced being incarnate in a human body. That is the staggering thing: the life of a God in a human body during these three years.

Results 421 through 430 of 1057

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