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The Rudolf Steiner Archive

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Search results 611 through 620 of 1057

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175. Building Stones for an Understanding of the Mystery of Golgotha: Lecture I 27 Mar 1917, Berlin
Translated by A. H. Parker

In a later Council (the Orthodox Church recognized only the first seven Councils) the Latin Church recognized the double Procession, namely, that the Holy Ghost proceeds from the Father and the Son. This was declared to be heretical by the Eastern Church which maintained that the Holy Ghost proceeds only from the Father.
If we look upon Engels and Marx as the major “prophets” of dialectical materialism—the Biblical term is perhaps out of place in this context, but we may perhaps risk it here—they are also the direct descendants, historically speaking, of the Church Fathers of the eighth Ecumenical Council. We see here an unbroken line of development. The steps taken by the Church Fathers towards the abolition of the spirit were carried a stage further by Marx and Engels in their comprehensive attempt to abolish the soul.
Today few are prepared to admit that Marx and Engels are the direct heirs of the Church Fathers. That is of no great moment, but it leads to something of far greater moment if we bear the following in mind.
325. European Spiritual Life in the 19th Century: Lecture I 15 May 1921, Dornach
Translated by Harry Collison

Not from the point of view of content but from that of the whole configuration of thought, Auguste Comte, sometimes called the ‘father of modern society,’ is a true disciple of de Maistre for whom, moreover, he had considerable admiration.
But in the way in which Comte builds up his system, the way in which he substitutes the authority of the senses for the super-sensible authority of the Church, putting humanity in the place of God, declaring that it is the individual who acts but humanity who guides—all this is simply another way of saying: Man thinks and God guides.
We see how the culture of Greece, with its belief in the Gods and its philosophy, is little by little lift ed away from its hinges and disappears as an influence, and how the remnants of its thought pass over to the Roman Catholic Church.
68c. Goethe and the Present: Esotericism in Goethe's Works 28 Nov 1906, Düsseldorf

He takes the best minerals and rocks from his father's collection of natural objects and arranges them in a regular form on a music stand. This is the altar on which he wants to offer sacrifices to the god of nature.
Through the rays of the morning sun that he had captured, he had kindled a natural fire, a sacred fire through the essence of the divine forces of nature itself. With this, he wanted to make an offering to the god of nature; in this way, he wanted to come closer to the great god of nature. In this childlike way, Goethe's entire spiritual relationship to the cosmos is expressed.
Goethe wanted to point out that there is such a mystery within the modern world, as there have been such initiates in all times. Goethe then sought God further as an artist during his Italian journey. He sought God in the universe, in all his creations that breathe the divine greatness; he also sought him in the creations of men, in art, which was a continuation of nature for him.
172. The Karma of Vocation: Lecture II 05 Nov 1916, Dornach
Translated by Olin D. Wannamaker, Gilbert Church, Peter Mollenhauer

It is explained quite nicely, for instance, that at a rather youthful period while Goethe was still a boy and French officers were quartered in his father's house during the occupation of Frankfurt, he saw how the famous Lieutenant du roi Thoranc38 directed theatrical productions and employed painters there.
Do we not see that a clearly prescribed karma leads the boy of six or seven to assemble minerals and geological material that he finds in his father's collections and place them on a music stand to make of them an altar to the great God of Nature?
That is, we do not have to suppose that the poet must always be as great as his work, anymore than a father must be as great in forces of soul and genius as his son; the truly poetic creative process is something living; just as one cannot say it is also impossible to assert that one who is spiritually creative never creates above his own level.
146. The Occult Significance of the Bhagavad Gita: Lecture IX 05 Jun 1913, Helsinki
Translated by George Adams, Mary Adams

Sattwa, rajas, and tamas men are different in the way they relate to their Gods. Tamas men are such as priests, but whose priesthood depends on a kind of habit. They have their office but no living connection with the spiritual world.
Brahma is all that is spread out as the mother-womb of the whole world. But I am the father, who came into the world to fertilize the maternal womb.” Thus the consciousness of self is created, which is to work on all men.
At a far distant time this soul had had to go through the experience of remaining outside human evolution because the antagonist Lucifer had come; he who said, “Your eyes will be opened and you will distinguish good and evil, and be as God.” In the ancient Indian sense Lucifer said to man, “You will be as the Gods, and will have power to find the sattwa, rajas and tamas conditions in the world.”
123. The Gospel of St. Matthew (1965): Lecture VI 06 Sep 1910, Bern
Translated by Dorothy S. Osmond, Mildred Kirkcaldy

The ancestry of Jesus is traced back through the generations to God. Adam is named as the Son of God. 'This means that in order to find the Divine Principle within the astral body and the Ego of the Nathan Jesus we must look to that pristine state of existence experienced by man before he descended into physical incarnation on the Earth, while he still lived in the divine-spiritual realms and can truly be called a Godlike being.
The name ‘Noah’, for example, did not signify a single individual; it signified what, in the first place, an individual remembered of his own life and then, beyond his birth, of the life of his father, of his grandfather and so on, as long as the thread of memory continued. The same name was used for the succession of individuals whom the thread of memory connected.
—I must call particular attention here to the fact that the words referring to the three attributes in certain translations of the Bible are sometimes as follows: And Jesus increased in wisdom and age and in favour with God and man.' Do we really need a Gospel to tell us that age increases in a boy of twelve? Weizsäcker's translation is: ‘And Jesus increased in wisdom and in stature and in favour with God and man.’
69d. Death and Immortality in the Light of Spiritual Science: The Relationship Between Spiritual Science and Natural Science and the Riddles of Life 20 Jan 1913, Vienna

(A bad fate is often a necessity for moving forward.) Suppose someone has lived recklessly off his father's pocket alone until the age of eighteen, then the father loses his fortune, the young man has to work to support himself, and is forced to lead a different life. He will rightly consider this a bad fate; but when the man reaches the age of fifty, he will say, “Thank God; I would have become a good-for-nothing; my misery back then made me a decent person.” This shows that fate is a necessary part of our development.
If the world were not endowed with the sun, How could eyes blossom for the beings; If existence were not the unveiling of God, How could human beings come to be filled with God?
235. Karmic Relationships I: Lecture II 17 Feb 1924, Dornach
Translated by George Adams, Mabel Cotterell, Charles Davy, Dorothy S. Osmond

Before I can carry in me any inherited characteristic of my father or mother, I must first have unfolded the sympathies or antipathies for this characteristic of father or mother.
Let us look at the mineral kingdom: it is no longer God. Just as the corpse is no longer man, so is the mineral kingdom no longer God. What is it then? The Godhead is in the plant, in the animal, in the human kingdom; for we have found it there in the three Hierarchies.
Yet it is the one which is separated off by the Gods, and for this very reason, man can live in it as in the realm of his freedom. Such are the real connections.
354. On the Development of Human Culture: Lecture I 12 Jul 1924, Dornach
Translated by Violet E. Watkin

He did not profess any particular creed but felt himself just as member of a kingdom. Originally the Chinese had no gods of any kind; when later they had them, these gods were taken over from the Indians. To begin with, they did not have gods, but all their connection with the super-sensible worlds found expression in the essential nature of their kingdom and its institutions. Hence these institutions had a family quality. The Son of the Sun was at the same time father to all other Chinese and these were at his bidding. Even if it was a kingdom, it partook as a whole of the nature of a family.
The German pronunciation of the vowel sounds has been used: German a, English ah (as in father) German i, English ee (as in feet)
252. The History of the Johannesbau and Goetheanum Associations: The First Anniversary of the Laying of the Foundation Stone of the Johannesbau 20 Sep 1914, Dornach

Now I no longer need to spare my body, now I will soon be hanging on God's word as a ghost. I had to emphasize, my dear friends, how the forms of our construction strive for our soul to cling to the mouth of the gods.
Christ appears to us in world history in two forms: as the founder of Christianity and as the superhuman Son of God, as the church teaches. I consider this dual nature of Christ to be historically untenable.
Now I no longer need to spare my body, now I will soon be hanging on God's word as a ghost. May such feelings be able to enter the souls of more and more people when they become familiar with our designs!

Results 611 through 620 of 1057

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