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The Rudolf Steiner Archive

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Search results 731 through 740 of 1057

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119. Macrocosm and Microcosm: The Egyptian Mysteries of Osiris and Isis 25 Mar 1910, Vienna
Translated by Dorothy S. Osmond, Charles Davy

If we were to start from a particular individual and go back to his father, grandfather, great-grandfather, and so on, we should find—if we were able to follow the line with inner vision—the inherited characteristics through a whole series of generations, as far back as one in particular, where all trace of heredity would vanish.
Just as we see the inherited characteristics finally disappearing, so by starting from an individual we can see how the qualities of the son are most similar to those of the father, rather less similar to those of the grandfather, still less similar to those of the great-grandfather, and so on.
The teacher who came to Tauler was known as the ‘Friend of God from the Oberland.’] By what means did Meister Eckhart protect himself against the claims of his own Ego?
226. Man's Being, His Destiny and World-Evolution: Man's Being, His Destiny and World Evolution, Part I 19 May 1923, Oslo
Translated by Erna McArthur

Let us assume that the child has before him a hot-headed, choleric father who does many things that are not right. The child, wholly one with his sense-organism, must absorb all these things.
Then another person comes and says: “The letters spelled by you mean God rules the world. Just as spelling differs from reading, so does ordinary science differ from spiritual science.
Only thus can it be recognized in the right way how the gods and the Mystery of Golgotha are at work within the individual man, within his entire destiny.
41b. H. P. Blavatsky's, “The Key to Theosophy”: VIII. On Re-Incarnation or Re-Birth

Could the former manifest itself uninterruptedly, and without impediment, there would be no longer men on earth, but we should all be gods. Enq. Still there ought to be exceptions, and some ought to remember. Theo. And so there are.
There's legions now of beggars on the earth, That their original did spring from Kings, And many monarchs now, whose fathers were The riff-raff of their age . . . . . . ." Alter the word "fathers" into "Egos" — and you will have the truth.
The student must not confuse this Spiritual Ego with the "HIGHER SELF" which is Atma, the God within us, and inseparable from the Universal Spirit.6. Even in his Buddhist Catechism, Col.
142. The Bhagavad Gita and the Epistles of St. Paul: Lecture I 28 Dec 1912, Cologne
Translated by Lisa D. Monges, Doris M. Bugbey

In accepting the Veda-Word the best part of the all-mighty “Self” is taken in, the consciousness of the connection between the individual human self and this all-mighty World-Self is attained. What the Veda speaks is the God-Word which is creative, and this is born again in human knowledge, and so leads it side by side with the creative principle which lives and weaves throughout the world.
The several souls mentioned therein—human souls and the souls of Gods—are not traced back by the Sankhya philosophy to unitary source, but are taken as single souls existing, so to speak, from Eternity; or, at any rate, their origin is not traced back to Unity.
How must this pupil appear to us? He looks up on the one side to his father, and on the other side to his father's brother the children of the two brothers are now no longer to be together, they are to separate now a different spiritual stream is to take possession of the one line and the other.
70a. The Human Soul, Fate and Death: The Fundamental Power of the German Spirit in the Light of Spiritual Science 16 Jun 1915, Düsseldorf

One particularly meaningful saying is where he says: “Not I as a human soul experience death, in the depths of my human soul dwells God, and God experiences death in me.” The depth of such a saying is not immediately apparent. It proves the primal German thinking and feeling and sensing, which experiences in itself a being with the world spirit that permeates and interweaves everything.
So that Angelus Silesius, in all his peculiarity, already expounds great ideas of immortality when he speaks of the experience of death. For God can only be felt as alive. But he who experiences God in this way within himself knows that he is immortal. For God must be immortal, therefore death can only be an appearance. From this feeling of the German soul, even the grasp of the immortal life for this German soul emerges.
70b. Ways to a Knowledge of the Eternal Forces of the Human Soul: The World View Of German Idealism. A Consideration Regarding Our Fateful Times 15 Feb 1916, Hamburg

When we see Fichte in the blue peasant's coat, we can meet him as a seven-year-old boy standing on the bank of a stream, the stream that flows past his father's house, throwing a book into the stream, the Siegfried saga. His father comes along. The father is angry about it because he gave Fichte the Siegfried saga as a present last Christmas.
And basically, something always weaves and lives in the deepest striving of the German for a world view of what Jakob Böhme expresses so beautifully: "When you see the depth he means the blue depth of the sky “heaven and the stars and look at the earth,” says Jakob Böhme “See your God, and in the same you live and are also. And the same God reigns through you and also reigns you.” “You are created from this God and live in the same. Also, all your knowledge stands in this God, and when you die, you will be buried in this God.”
133. Earthly and Cosmic Man: “Chance” and Present-Day Consciousness 26 Mar 1912, Berlin
Translated by Dorothy S. Osmond

In this way the boy is spared from an additional strain; not needing to pore over the sum any longer, he is free and can go to bed at once. Now if the father is what is called an “enlightened” man, he will say: “The other boy did not call in unexpectedly just to save my boy an hour's study which might have injured his health, but was sent by his mother to bring something I had left behind.” The father calls it “chance.” But the boy has a feeling of happiness, although he will probably not go to the length of believing that an Angel brought this school friend to him; the reaction of his feelings, at any rate will be quite different from that of his reason and intellect. The father will certainly not be inclined to accept the idea that an Angel from Heaven sent the friend to his son, yet he too will feel glad about what happened.
350. Learning to See in the Spiritual World: The Uses of What Seems Boring: The Spiritual World as the Inverse of the Physical 30 Jun 1923, Dornach
Translated by Walter Stuber, Mark Gardner

There he heard for the first time from his teacher that humanity is descended from apes—too early as it turned out. When he returned home, he said to his father, "Hey, I heard today that humanity is descended from apes. Just think of that!" "Well," said his father indignantly, "You're certainly a stupid fellow. That may be the case for you, if you like, but not for me!" You see, for the father—he took it with reference to the soul—the story was quite unbelievable. [ 22 ] From all that I have told you you will see that one can find one's way into natural scientific thinking in two ways.
Their feelings were so intense that they had repercussions in their livers; they had pains in their bellies. They said, "My God, our child has lice, what a terrible thing!" When this happened, the sensation was really as though they had lice running across their livers.
62. The World View of Herman Grimm 16 Jan 1913, Berlin
Translated by Peter Stebbing

Adopting his general standpoint, it shows us Herman' Grimm from another side. His gaze is directed to the world of the gods as depicted in Homer's “Iliad”—to the battling Greek and Trojan heroes, and the question arises for him: How do matters actually stand with regard to this interplay of the world of the gods with the normal human world of warring Greek and Trojan heroes?
It is indeed striking, what a tremendous difference there is in the Homeric portrayal, between the humans walking around and the nature of those beings described as immortal gods. And Herman Grimm attempts to present the gods in Homer's sense as portraying, so to say, an “older” class of beings wandering on the earth.
Herman Grimm leaves the question undecided, so to say, as to what was actually involved with the “gods,” before human beings stepped onto the earth. However, he does recognize the ordered sequence of such cycles of humanity.
101. Myths and Legends, Occult Signs and Symbols: Norse and Persian Myths 14 Oct 1907, Berlin

This is the business of the Amshaspands, the six great genii who, as the Persian doctrine of the gods says, stand by the good god Ahura Mazdao or Ormuzd as executive genii. They are assisted by the twenty-eight Izards.
He went out of that spiritual earth orbit and finally unfolded his powers in man. Germanic myth calls this god Thor or Donar. He is the same according to the Germanic view, who is later called Jupiter according to the Roman view. He is correctly worshipped as the thunderstorm god who caused the storms. He is also seen as being married to Sif, the astral earth atmosphere; these two now have a daughter who is something very special.

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