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The Rudolf Steiner Archive

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Search results 471 through 480 of 1058

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88. On the Astral World and Devachan: Physical Illnesses and Cosmological Laws 27 Oct 1903, Berlin

Is not karmic compensation also brought about by the thought of a benevolent human spirit? The thought of a forgiving God is surely closer at hand than that of a strict and just God. The following answer can be given to these questions: Our idea of God, [as it presents itself from the theosophical point of view], includes the notion that the individual entities will be led to their highest perfection in the course of time, and not in some indefinite way, but in such a way that they reach the divine final goal on a specific path of development.
The divine original spirit gives us the opportunity to learn as much as possible from life. A God who only forgives would prevent us from learning. Every action becomes the source of knowledge.
Jesus says, “Why do you call me perfect? Only the Father in heaven is perfect. —No single being is perfect; it is only imperfect — in the place and at the time where it is.
276. The Arts and Their Mission: Lecture I 27 May 1923, Dornach
Translated by Lisa D. Monges, Virginia Moore

There followed the time which culminated in the Egypto-Chaldean culture, when the folk concept rose to prominence and man beheld the divine in the various folk gods, in that which lived in blood relationships, not successively as before, but spatially side by side. Then came the Greek period when man no longer felt god-imbued, when he became an earth citizen. Now for the first time there arose the necessity to seek the gods above the earth, to look up to the gods. By gazing at the stars, ancient man knew of the gods. But the Greek needed, in addition to the stars, the involvement of his personality in order to behold those gods; and this need kept increasing within mankind.
97. The Christian Mystery (2000): The Gospel of John 03 Feb 1907, Heidelberg
Translated by Anna R. Meuss

They only believe in highly developed human beings and not that a god ever lived on earth. It is because of this that people have gradually lost their relationship to the gospel of John over the last centuries.
In the origin was the word, and the word was with God, and the word was a god. This was with God in the origin. All that exists has come into being through it, and nothing that has come into existence has done so except through it.
66 would be wrested from their lips, they mean ‘My God, my God, how you have transfigured me!’ These words given in the original text are easily changed to the other version, which is: ‘My God, my God, why have you forsaken me?’
94. Theosophy Based on the Gospel of John: Seventh Lecture 05 Nov 1906, Munich

Moses received instruction in the seeing of these occult signs in his conversation with God (Exodus 3 and 4). There Moses learned to know the occult writing and was endowed with the power to enable him to fulfill his task.
When the initiate seizes the physical body for transformation, he then influences the planet and makes himself the center of cosmic forces; then he develops in himself Atman, the Father, the spiritual man. At first it is an unconscious work that man does on his etheric body and his astral body.
These were the words: “Eli, Eli, lama sabachthani!” that is, “My God, my God, how hast Thou glorified me!” At the same time, a certain star, Sirius in the Egyptian initiation, shone towards him.
46. Posthumous Essays and Fragments 1879-1924: Let the Divine Live in Your Own Soul

Attraction and natural law were to be viewed with understanding where it had been believed that the love of the seraphim for God moved the heavenly bodies around the Earth, proclaiming the glory of the Creator. Natural selection has displaced the great Darwin from where, according to earlier opinion, God's power of thought had placed species next to species in manifold perfection.
When the weak-willed and strong-in-faith tell us that God will lead people back to the light, then the strong-willed may reply: God's highest earthly tool is man, and he demands that this tool not fail. God's wisdom wants to work through human will. We are called to promote what God's counsel is in the world.
112. The Gospel of St. John: Living Spiritual History 25 Jun 1909, Kassel
Translated by Harry Collison

And the Spirit of God moved upon the face of the waters. Let us visualize the situation: The Spirit of God moved upon the face of the waters.
John read: In the beginning was the Word (or Logos), and the Word (or Logos) was with God, and a God was the Word (or Logos). What is this Logos, and in what sense was it with God?
And what was it that came to pass? We are told: And God said, Let there be light: and there was light. Turn back here to the John Gospel: In the beginning was the Word, and the Word was with God, and a God was the Word.
98. The Mysteries 25 Dec 1907, Cologne
Translator Unknown

All these natural phenomena were to him deeds of the gods, gestures of the gods, expressions in mime of those divine-spiritual Beings, as also was everything that occurs among mankind, when people establish social communities, when they submit to moral commandments and regulate their dealings through laws, when from the forces of nature they create instruments for themselves.
Then we are told how he submitted obediently to every demand of his parents. He obeyed his stern father. The soul transforms its knowledge into ideas and thoughts; then healing-powers develop in the soul and can bring healing into the world.
Thou comest as a stranger, yet to share Portentous hours of mourning and of care: For he, alas! who all of us united, To whom as father and as friend we bow, Who light and fortitude within us kindled— Our leader—is prepared to leave us now.
33. Biographies and Biographical Sketches: Christoph Martin Wieland

- And this also characterizes the pietistic home from which Christoph Martin Wieland grew up - he was born on 5 September 1733 as the second son of the Protestant preacher from Oberholzheim in Upper Swabia, Thomas Adam Wieland. Both his father and his mother, Regina Katharina, were excellent people. When Christoph Martin was three years old, his father was transferred to nearby Biberach.
[ 3 ] At the age of fourteen, Wieland was able to swap the pietistic atmosphere of his father's house for that of the school in Kloster-Bergen (near Magdeburg). The pious Abbot Steinmetz ran this school.
Under such influences, it was inevitable that some of the ideas he had received in his pious father's house or encountered at school would falter. Doubts about Christianity, as he had come to know it, sank into his soul.
60. Predisposition, Talent and Education of the Human Being 12 Jan 1911, Berlin
Translated by Antje Heymanns

It can be said that the relationship of a son to his father and mother is wonderfully described in Goethe’s words : “I’ve got my stature from my father, to lead a serious life,” this includes all that is related to the interactions of a human being with the external world.
Let us take the example of Bürger's mother and his father, from whom he has also inherited the willpower characteristic. Basically, he did not have much in common with his father: his father was glad when he did not need to concern himself with the development of the little boy.
Or, let us think of Hebbel and the relationship he had with his father. Anyone who knows the poet Hebbel better will sense that in all the rough idiosyncrasies and stubbornness of interests there is a distant echo of his father’s legacy.
60. Galileo, Giordano Bruno, and Goethe 26 Jan 1911, Berlin
Translator Unknown

The fundamental conception of Giordano Bruno was not that of a God who directs the visible world from outside, from the periphery, but a God who is incorporate in every single manifestation of the visible, whose bodily form is the visible world.
It was already present in him when, at the age of seven, he took the music desk belonging to his father and arranged on it mineral ores from his father's collection, so as to have some products of Nature herself—for the same purpose he took plants from his father's herbarium.
Goethe could not understand this highly materialistic idea. This indeed could not be the God who was the inner vital principle of Nature. The God of whom Giordano Bruno spoke as “circumroians et circumducens.”

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