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The Rudolf Steiner Archive

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Search results 801 through 810 of 1057

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97. The Christian Mystery (2000): Christian Initiation and Rosicrucian Training 22 Feb 1907, Vienna
Translated by Anna R. Meuss

Correctly translated they are: In the origin was the word, and the word was with god, and a god was the word. This was in the origin with god. All things have come into being through it, and except by this, nothing of what has arisen has come into being.
And the light shone into the darkness, but the darkness did not grasp it. There came to be a human being, sent by god, his name John. He came to bear witness that he might bear witness to the light and that through him all might believe.
Those however who did receive it were able to reveal themselves through it to be god's children. Those who put their trust in its name have come into being not out of the blood, not out of the will of the flesh, not out of the will of man, but out of god.
98. Nature and Spirit Beings — Their Effects in Our Visible World: The Rosicrucian Initiation 15 Dec 1907, Düsseldorf
Translated by Antje Heymanns

In Timäus itself it says that God split the world soul into two halves “slang both parts together in the form of the letter Chi (X) and twined of each a circle, so that both met with each other across the middle, and each one with itself.
In addition, it should be remarked that the Church Father Justin the Martyr points out in his first Apology, that the source for Plato's teaching about the creation of the world is the Old Testament: Even what Plato said in the Timäus about the Son of God for the explanation of the World, where it says “He builds him in the universe like a Chi”, was similarly borrowed by him from Moses.
Then Moses, acting on an inspiration and impulse from God, took ore and shaped a cross from it. He then erected it in the holy tent and talked to the people; “If you look at this picture and trust in it then you will find healing.”
123. The Gospel of St. Matthew (1965): Lecture V 05 Sep 1910, Bern
Translated by Dorothy S. Osmond, Mildred Kirkcaldy

He said: By passing through these 42 stages I reach the God for whom I aspire !—The Essenes had clear perception of how a man could rise in soul to a Divine Being who had not yet descended into matter, for the path of ascent was known to them from their own experience.
Matthew—describe 6 times 7 generations, but a sequence of it times 7 stages through which the Power indwelling the Individuality of the Jesus of whom this Gospel is speaking, came down from God himself. This is expressly stated. Count the stages enumerated in St. Luke's Gospel as those through which the Divine Power descends, and you will find that there are 77.
Luke enumerates a line of generations and why, in an age when the mystery of Christ Jesus was imparted to only a very few human beings, it was made known that from God and from Adam down to the Jesus of St. Luke's Gospel there had been 77 generations. 1.
227. The Evolution of Consciousness: Experience of the World's Past 29 Aug 1923, Penmaenmawr
Translated by Violet E. Watkin, Charles Davy

Then—still many years before birth—he looks down on the successive generations in earthly evolution, at the end of which will stand his father and his mother. As soon as he makes this complete change of direction in the Cosmos, he begins to focus his attention upon the Earth.
When people develop a passion for such a thing—which is really a mechanising of what comes down to us as a shadow of the spiritual—when they show enthusiasm for the kind of thing represented by gramophones, then in this connection they no longer have the power to help themselves. At this point the Gods have to help. Now the Gods are merciful, and to-day our hope for the future progress of human civilisation must be that the Gods in their mercy will themselves come to the rescue where—as in the case of the gramophone—men's taste has gone astray.
4. The Philosophy of Freedom (1916): Thought as the Instrument of Knowledge
Translated by R. F. Alfred Hoernlé

This is recognized even in the First Book of Moses. It represents God as creating the world in the first six days, and only after its completion is any contemplation of the world possible: “And God saw everything that he had made and, behold, it was very good.”
[ 19 ] The feeling that he had found such a firm foundation, induced the father of modern philosophy, Descartes, to base the whole of human knowledge on the principle “I think, therefore I am.”
Whatever other origin it may have in addition, whether it come from God or from elsewhere, of one thing I am sure, that it exists in the sense that I myself produce it. Descartes had, to begin with, no justification for reading any other meaning into his principle.
109. The Festivals and Their Meaning II: Easter: Spiritual Bells of Easter II 11 Apr 1909, Cologne
Translated by Dorothy S. Osmond, Alan P. Shepherd, Charles Davy

Later, He appeared in microcosmic form in Palestine. In the fire in our blood lives the same God Who had announced Himself in the heavenly fire and Who then, in the Mystery of Palestine, incarnated in a human body in order that His power might permeate the blood where the human fire has its seat.
It was necessary that a powerful heavenly force should stream into physical matter, and in physical matter should sacrifice itself. This could not be accomplished by a god merely within the mask of a human form; it had to be accomplished by a man in the real sense, a man with human forces, who bore the God within himself.
The Easter festival can always be for us a symbol of the Risen One, a link reaching over from Christ on the Cross to the Christ triumphant, risen and glorified, to the One Who lifts all men with Him to the right hand of the Father. And so the Easter symbol points us to the vista of the whole future of the earth, to the future of the evolution of humanity, and is for us a guarantee that men who are Christ-inspired will be transformed from Saul-men into Paul-men and will behold with increasing clarity a spiritual fire.
62. Raphael's Mission in the Light of the Science of the Spirit 30 Jan 1913, Berlin
Translated by Peter Stebbing

The Greeks poured into their statues their conception of the way in which the gods worked upon the world. How human beings felt in approaching the secrets of existence presents itself to us in the picture often referred to as the School of Athens How the human soul had learned to view the Greek gods meets us in the remarkable recreation of the gods of Homer in the Parnassus. These are not the gods of the Iliad and the Odyssey but the gods as seen by a soul that had already gone through the epoch of internalization.
It appears to us further in each countenance of the Church fathers and philosophers, in every motion of the hands, in the whole distribution of the figures, in the wonderful colour composition.
63. Voltaire from the Viewpoint of Spiritual Science 26 Feb 1914, Berlin

However, we recognise on the other side that he feels restricted in his action everywhere, so that he is connected with the words from which he gets ideas of freedom, immortality and God only with abstractions. His soul had developed too far to show life in his Henriadein all the fights which were fought out at that time between the various religious and political parties like somebody who looks only as a human being with scientific view at it, and who grasps the other human life only as abstract ideas of God, freedom and immortality.
The Dominican monk prays this to cause the death of Henry III and Henry IV, he prays to heaven, so that God sends death. Discord is attracted by this prayer of the monk, enters his cell, and calls “Fanaticism” as confederate from hell.
We see spiritual powers working in Voltaire's poem that way. We realise that God sent down Louis the Saint, the ancestor of the kings, to encourage Henry IV, to instil wisdom into him as it were.
74. The Philosophy of Thomas Aquinas: The Essence of Thomism 23 May 1920, Dornach
Translated by Harry Collison

If you can experience this in your soul-condition, then you experience the nameless which is immediately misunderstood if one attaches any name to it. Then you will know God, the Super-God in His super-beauty. But the names Super-God and super-beauty are already disturbing.
One loses oneself in what is as it were universal space void of God. And then one does not attain to God. But one must take this way, for otherwise one can also not reach God.
It is really characteristic of Thomas, and important, that while he is straining reason to prove the existence of God, he has to add at the same time that one arrives at a picture of God as it was rightly represented in the Old Testament as Jahve.
300c. Faculty Meetings with Rudolf Steiner II: Fifty-Sixth Meeting 03 Jul 1923, Stuttgart
Translated by Ruth Pusch, Gertrude Teutsch

If you give them such enlivened examples, learning will not be so boring. In dialect, people say, “the father what can write.” The relative clause is an adjective, that is, the clause as a whole is an adjective.
That is interesting, but the German it is nothing more than a shortened form of Zeus. It has the same meaning as Zeus, the god: Zeus thunders, Zeus lightnings. It is a stunted form. Many German words need to be traced back to their Greek origins.

Results 801 through 810 of 1057

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