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The Rudolf Steiner Archive

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Search results 701 through 710 of 1057

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211. The Teachings of Christ 13 Apr 1922, The Hague
Translated by Lisa Dreher, Henry B. Monges

You see, therefore, that what has happened through the Mystery of Golgotha is not merely an inner-human or inner-earthly affair, but it is at the same time an affair of the Gods. Only through the events on Golgotha did the Gods learn to know inwardly of death and the secret of birth on earth, for they had not participated in it previously.
The resurrected Christ proclaimed again and again to His original disciples the teaching that a God had experienced human destiny—for the Gods of previous epochs had not had this experience in their own spheres—and that this God had united Himself with the destiny of the earth through human destinies.
But this “mingling” must take place. And a part of divine wisdom is what the Gods themselves have acquired through the fact that One of their number passed through human birth and human death.
10. The Way of Initiation (1960 reprint): Initiation
Translated by Max Gysi

One should: freely and openly honour these favoured ones of God; but one should not, on their account, consider the work of the occult schools unnecessary or superfluous.
None of his duties there can constrain him to treat with inattention or carelessness any one of his duties in the lower world. The father will remain just as good a father to his family, the mother just as good a mother, and neither the officer nor the soldier, nor anyone else, will be detained from their necessary duties because they happen to be students in an occult school.
198. Roman Catholicism: Lecture II 03 Jun 1920, Dornach
Translator Unknown

Within the Catholic Church a fundamental condition for the definition of any dogma—I am simply relating, not criticizing—was that the Fathers gathered together in the Council in which the dogma was to be defined should be illumined by the Holy Spirit; so that in reality the originator of the dogma is the Holy Spirit.
For you see, during this interval, in Sion, for example, the institution which had been conducted by the Jesuits naturally remained; and as a matter of fact for the most part, too, the same teachers remained in it; only up to 1773 these teachers were Jesuits, and from that date onward they were no longer Jesuits, but one spoke of the Fathers of the Faith as teaching in such institutions. Therefore, it is not surprising that after Pius VII had in 1814 withdrawn the decree of Clement XIV, these Jesuit colonies were again reinstated—in Brigue the same year, in Freiberg in 1818, in Schwiez in 1836.
But we are very lenient towards everything of the nature of slander, calumny, and abuse.” Cordara actually says that God probably allowed the suppression of the Jesuit Order by Pope Clement XIV because there had gradually crept into the Order a certain tendency to slander, calumny, and abuse.
68c. Goethe and the Present: The Fairy Tale of the Green Snake and the Beautiful Lily 27 Nov 1904, Cologne

He also knew the mental realm that man experiences between two states of embodiment, between death and birth, the Devachan, the realm of the gods. Man strives unceasingly for this realm. He fights here on earth to reach this realm. The alchemists regarded the chemical processes as a symbol for the striving for this spiritual realm.
Goethe also hinted at this in “Faust”: My father was a dark man of honor who, in his own way, reflected on nature and its sacred circles with sincerity, but in a whimsical way; who, in the company of adepts, locked himself in the black kitchen and, according to endless recipes, he poured together the adverse.
That man has the ability within himself to develop to the highest divine, he says in the words: If the eye were not like the sun, It could never behold the sun; If the power of God were not in us, How could we, being divine, be enraptured?
131. From Jesus to Christ: Sources of Knowledge of Christ, Lord of Karma 07 Oct 1911, Karlsruhe
Translated by Harry Collison

And men were partakers in a transaction which had taken place among Gods; men could look upon it, because the Gods had to make use of the world of the physical plane in order to let their transaction play itself out to the end.
And he replied: We can feel that in his soul man encounters two dangers. One danger is that he should recognise God as identical with his own being: knowledge of God in knowledge of man. Whither does this lead? When it arises so that man recognises himself as God, it leads to pride, haughtiness, arrogance; and man destroys his best powers because he hardens them in haughtiness and pride.
Human beings would always have been able to recognize God, but they would have become proud through this consciousness in their own breasts. Or there might be human beings who hide themselves from the knowledge of God, who want to know nothing about God.
155. Christ and the Human Soul: Lecture IV 16 Jul 1914, Norrköping
Translated by Charles Davy

Here indeed is a fundamental question concerning the Mystery of Golgotha. Why did Christ die, why did the God die, in a human body? The God died because the evolution of the universe made it necessary that He should be able to enter into humanity; it was necessary that a God of the upper worlds should become the leader of the Earth-evolution.
But at that time the progressive gods said—and the words are there in the Bible—”Man has come to know the distinction between Good and Evil, but Life he is not to have.
Man belonged to the Logos ... the Logos was with God, and man was with the Logos, with God. And through the Baptism by John in the Jordan the Logos entered into human evolution—He became Man.
68c. Goethe and the Present: From Paracelsus to Goethe 13 Jan 1912, Winterthur

It is also a wonderful life, how the boy walked through nature at his father's hand in Maria-Einsiedeln, and how much he had already learned in the earliest days of childhood about the secrets of nature.
And when we follow Faust, in everything as Goethe describes him, how he goes out with the country people and how he is remembered by them, how his father taught him as a boy, the image of this boy Paracelsus, holding his father's hand, comes to mind.
Paracelsus would have said: Thank God that I soon ran away when I was supposed to study all these things, and went to nature. Therefore, he had a different relationship to the great things of nature than Faust.
343. Lectures on Christian Religious Work II: Eighteenth Lecture 05 Oct 1921, Dornach

This threefold nature is such that the actual thinking tends towards an understanding of what the Spirit, the Holy Spirit, is, that the feeling tends towards an understanding of what the Son, the Christ, is, and that the all-willing tends towards an understanding of the Father. One must always feel connected, knowing oneself as a thinking, feeling and willing being through the triad of the soul with the Spirit, with the Son, with the Father.
If one pronounces it as it was originally pronounced: the Father, the Son, the Holy Spirit, then one places oneself in the world current that goes from the earth upwards.
And the sun stood still at Gibeon, and the moon in the valley of Ajalon, until the people had avenged themselves of their enemies.” — And now comes the most important sentence -: ”Is this not written in the book of those who see God? And the sun stood still in the midst of heaven at Gibeon, and hasted not to go down about a whole day.
148. Fifth Gospel (D. Osmond): Lecture III 03 Oct 1913, Oslo
Translated by Dorothy S. Osmond

In the sixth degree he became a “Sun-Hero,” in the seventh a “Father.” In regard to the first four degrees it is sufficient, now, to say that in them a man was led by stages to deeper and deeper spiritual experiences.
In His discourse with men the Christ Being spoke with the impressiveness of a god. As though fettering Himself to the body of Jesus of Nazareth only when He so willed, Christ worked as the super-earthly Christ Being.
And forthwith the multitude who had once gazed in amazement at the manifestations of the super-earthly, wonder-working powers of the Christ Being, no longer stood in astonishment around Him but stood before the Cross, mocking the powerlessness of the God who had become Man, in the words: If thou art a God, come down from the Cross! Thou hast helped others, now help thyself!
68c. Goethe and the Present: Goethe, Hegel and Theosophy 15 Jun 1908, Munich

And already in his boyhood, in his yearning child's soul, he wants to make a sacrifice to the great God of nature, as he later calls him in clear words, who is conjured up by what happens in the world, he wants to bring him so mysteriously before his soul.
That fabric of ideas, of which he figuratively says that it is the god that he was before the creation of nature. That was more than a figure to him. From abstract being to absolute being, one has something before oneself like a creation.
Hegel means: In this logical structure I have before me the God before He has entered into His appearance. But we must feel: Yes, you have something of the God who could have appeared to you as the great plan of the world, into which everything is fitted.

Results 701 through 710 of 1057

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