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The Rudolf Steiner Archive

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Search results 741 through 750 of 1058

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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.
14. Four Mystery Plays: The Guardian of the Threshold: Scene 1
Translated by Harry Collison

Ye therefore ought in gratitude to grasp The hand that beckons from the Temple now Upon whose threshold roses full of light Girdle significant the sign of death. Louisa Fear-God: A man who feels the worth of his own soul Can but rely upon his own ideas, If he desire to know the spirit-worlds And find himself therein in very truth.
(The curtain is drawn back, and there enter the Grand Master of the Mystic League, Hilary True-to-God; after him, Magnus Bellicosus, the Second Preceptor; Albertus Torquatus, the First Master of the Ceremonies; and Frederick Trustworthy, the Second Master of the Ceremonies.
O friends, read ye aright this man's true soul; Then will we understand our mystic call And hesitate no more to follow it. Hilary True-to-God: In that same Spirit's Name, which is revealed To souls within our sacred shrine, we come To men who until now might never hear The word which here doth secretly sound forth.
4. The Philosophy of Spiritual Activity (1986): Conscious Human Action
Translated by William Lindemann

His clear and simple argument against the idea of freedom has been repeated innumerable times since then, but cloaked, for the most part, in the most hair-splitting theoretical doctrines, so that it becomes difficult to discern the plain thought process which alone matters Spinoza writes in a letter of October or November 1674: “I call a thing free, namely, which exists and acts out of the pure necessity of it nature, and I call a thing compelled which is determined in its existing and working by something else in a definite and fixed way. So, for example, God exists, although with necessity, still freely, because he exists out of the necessity of his nature alone In the same way, God knows himself and everything else freely, because it follows out of the necessity of his nature alone that he knows everything.
And the more idealistic these mental pictures are, the more blissful is the love. Here also the thought is father to the feeling. One says: Love makes us blind to the weaknesses of the loved one. The matter can also be grasped the other way round and it can be maintained that love opens the eye in fact for precisely the good qualities of the loved one.
104. The Apocalypse of St. John: Lecture II 19 Jun 1908, Nuremberg
Translated by Mabel Cotterell

The individual did not speak of himself in the highest sense when he uttered the ordinary “I,” but he felt something deeper when he said “I and the Father Abraham are one.” For he felt a certain “I”-consciousness which descended from Abraham through all the generations to each member of the race.
Hence one who understood the matter knew that when he died he united himself with an invisible being which reached back to Father Abraham. The individual really felt that he returned into Abraham's bosom. He felt that his immortal part found refuge, as it were, in the group-soul of the race.
They dimly felt that that which flowed through the blood was the Divine. And because they had to see God in Jehovah they called this Divinity “Jahve” or also his Countenance, “Michael.” They considered Jahve as the spiritual group-soul of the people.
217. The Younger Generation: Lecture VII 09 Oct 1922, Stuttgart
Translated by René M. Querido

For such people it was not a matter of indifference if they discovered something of which they thought that in the eyes of God it could be either pleasing or displeasing. What a difference there is between the picture given, let us say, by Albertus Magnus, as the great scholar of the Middle Ages, and one of the eminent minds of the nineteenth century, as, for example, Herbart—one could name others but Herbart had a great influence on education up to the last third of the nineteenth century—whoever realizes what a difference there is must see it like this: Albertus Magnus seems to come before us as a kind of fiery luminous cloud.
What they remembered out of their own childhood became one with what their fathers and grandfathers had told them. They did not distinguish between what they themselves remembered and what they received through tradition.
He paid much more heed to its content, which did not lead him into his own childhood but to his father, grandfather and great-grandfather. Thus tradition and personal remembrance flowed into each other indistinguishably.
11. Cosmic Memory: Our Atlantean Ancestors
Translated by Karl E. Zimmer

The leadership, the government of these communities, was transmitted from one generation to the next. The father now gave over to the son what previously survived only in the memory of contemporaries. The deeds of the ancestors were not to be forgotten by their whole line of descent.
Through such a system of education the capacities of the father were generally transmitted to the son. [ 15 ] Under such conditions personal experience acquired more and more importance among the third subrace.
Indeed they had lost the power over life, but they never lost their direct, naive faith in it. This force had become their god, in whose behalf they did everything they considered right. Thus they appeared to the neighboring peoples as if possessed by this secret force, and they surrendered themselves to it in blind trust.
11. Atlantis and Lemuria: Our Atlantean Forefathers
Translated by Max Gysi

That which had formerly continued only in the memory of their fellow-men, the father now transferred to the son. The deeds of their forefathers would be kept in remembrance by the whole race.
It was not an intellectual power which he sought to excite, but rather those gifts which were more instinctive in character. By such a system of education the father's ability was really, in most cases, transferred to the son. Under conditions like these, personal experience won for itself more and more importance in the third sub-race.
It is true they had lost the power over life, but never the direct, instinctive belief in the existence of such a power. This force, indeed, became to them their God in Whose service they performed everything which they considered right. Thus they appeared to their neighbours to be possessed of a mystic power, and the latter yielded to it in blind faith.
309. The Roots of Education: Lecture Four 16 Apr 1924, Bern
Translated by Helen Fox

We come to earth and as beings of soul and spirit and unite with the physical and etheric seed; this physical, etheric seed arises partly through the activity of the soul and spirit itself, and partly through the stream of inheritance that passes through the generations, and finally, through the father and mother, approaches the human being who wishes to incarnate in a physical body. If we consider this soul and spirit descending to Earth, we cannot help but view it with reverence and awe.
This mood of soul allows us to see the child as a being sent down to Earth by the Gods to incarnate in a physical body. It arouses within us the proper attitude of mind for our work in the school.
Only after puberty does religious understanding arise, and then, once the spirit has become free, what was formerly expressed in imitation of the father or mother must be surrendered to the invisible, supersensible forces. Thus, what has always been present in the child as a seed gradually develops in a concrete way.
104. The Apocalypse of St. John: Lecture XII 30 Jun 1908, Nuremberg
Translated by Mabel Cotterell

And the helper who makes this possible is none other than Christ, while we designate the Being who helps man to work into the physical body as the Father. But man cannot work into his physical body before the helper conies who makes it possible to work into the etheric body. “No man cometh to the Father, but by me.” No one acquires the capacity of working into the physical body who has not gone through the Christ-principle.
At the beginning of the Apocalypse the writer says (I have tried to translate the first few words in such a way that they convey the true meaning): “This is the revelation of Jesus Christ which God gave unto his servant, to show in brief what must needs come to pass. This is put in symbols and sent through an angel to his servant John, who wrote these things.”
69c. A New Experience of Christ: Christ in the 20th Century 16 Nov 1912, Hamburg

So this newer spiritual current has discovered the Christ, has recognized that he is a god, and therefore breaks with the Jesus view; because now that he is a god, he certainly could not have existed.
He focuses on the characteristic of his time. In the past, the soul had a connection with its God, but now this connection no longer exists. The Baptist could say: The meaning of human beings has changed, they have lost their connection with their God.
They made the discovery that what is told in the Gospels is not about a human being, but about a God. Now they say – and one cannot reproach them for this – that it would be childish and simple-minded to believe in the earthly existence of this God.

Results 741 through 750 of 1058

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