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The Rudolf Steiner Archive

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Search results 1831 through 1840 of 6551

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230. Man as Symphony of the Creative Word: Lecture IV 26 Oct 1923, Dornach
Translated by Judith Compton-Burnett

Where ever the sun is present in what is earthly, there the butterfly seeks out the place to deposit its eggs, so that they remain entirely under the influence of the sun. In no way do they come under the influence of the earth. Then, as you know, out of this butterfly's egg creeps the caterpillar. When it emerges, it remains under the influence of the sun, but it now comes under another influence as well. The caterpillar would be unable to crawl did it not also come under another influence.
So you see, we look up towards the butterfly, and we understand it to be the plant raised up into the air. What the butterfly becomes from egg to full development under the influence of the sun with the upper planets, the plant becomes here below under the influence of the earth.
230. Man as Symphony of the Creative Word: Lecture V 27 Oct 1923, Dornach
Translated by Judith Compton-Burnett

Actually a butterfly lays its eggs only where they do not become separated from sun activity, so that the butterfly does not entrust its egg to the earth, but only to the sun. Then out creeps the caterpillar, which is under the influence of Mars-activity, though naturally the sun influence always remains present. Then the chrysalis is formed, and this is under the influence of Jupiter-activity.
One must have insight into the details of why it is Maya. We understand Maya when we know that the real nature of the bird in no way accords with what is to be seen outwardly, but that it is a being of warm air.
They are quite remarkable structures, attuned to evading the world, to world-fear. All this, you see, is only to be understood when the bat is studied in the framework into which we have just placed it. Here we must add something further.
230. Man as Symphony of the Creative Word: Lecture VI 28 Oct 1923, Dornach
Translated by Judith Compton-Burnett

And now we can understand how it is that in the case of the amphibians and reptiles the head is formed in such an uncouth way.
It is not the spiritual beings themselves which have undergone metamorphosis, but these forms are their metamorphosed image-picture; naturally, the beings themselves are different.
We can study the entire human being in regard to his inner nature, if we understand what weaves and lives outside in the cosmos. We can study him, this human being, from head to limb-system, if we study what is present in the outer world.
230. Man as Symphony of the Creative Word: Lecture VII 02 Nov 1923, Dornach
Translated by Judith Compton-Burnett

To the same degree, however, in which we deny reality to the beings which whirl and weave around the plants, to that degree do we lose the understanding of the plant-world. This understanding of the plant-world, which, for instance, would be so necessary for the art of healing, has been entirely lost to present-day humanity.
They are entirely sense, and it is a sense which is at the same time understanding, which does not only see and hear, but immediately understands what is seen and heard, which in receiving impressions, receives also ideas.
They are the compendium of understanding, they are entirely understanding. Everything about them is understanding, an understanding however, which is universal, and which really looks down upon human understanding as something incomplete.
230. Man as Symphony of the Creative Word: Lecture VIII 03 Nov 1923, Dornach
Translated by Judith Compton-Burnett

There they are only reflected; their mirrored images are there. What underlies these thoughts belongs to the sphere of the fire-beings, one sees in these thoughts not only the thoughts themselves, but the thought-content of the world, which, at the same time, is actually an imaginative content.
These are the things which, arising from instinctive clairvoyance, underlie such intuitions as those of the Indian Brahma, Vishnu and Shiva. Brahma represented the active Being in world-spheres which may legitimately approach man.
We only learn to recognize what belongs to them as their super-sensible nature when, with insight and understanding, we transfer ourselves into this super-sensible world.
230. Man as Symphony of the Creative Word: Lecture IX 04 Nov 1923, Dornach
Translated by Judith Compton-Burnett

Thus, if you were to do away with all the water, you would get in America, with its mountains and what lies under the sea, something which proceeds from north to south; and looking at Europe you would correspondingly find that, in the eastern hemisphere, the chain of the Alps, the Carpathians and so on, runs in the east-west direction.
And when one has thus entered into what these beings have to say to man, one also gradually understands how they give expression to their own nature, somewhat in this way: The gnomes: I maintain the life-force in the root, It creates for me my body's form.
One thing alone can do this, namely that we gradually arrive at a concrete understanding of how the world-word in all its different nuances is composed of the voices of individual beings, so that these different nuances contribute their sound, their utterance, to the great world-harmony, the mighty world-melody, in the Word's act of creation.
214. The Mystery of the Trinity: The Mystery of Truth II 28 Jul 1922, Dornach
Translated by James H. Hindes

To comprehend the animal you have to bring something else into your concepts. If you want to understand how the conceptual activity appropriate for understanding animals must differ from that for plants, then you need more than a mobile concept capable of assuming different forms; the concept itself must receive something inwardly, must take into itself something that it does not contain of itself.
Let me explain the difference in another way. If we really want to understand the plant, then we can remain standing still, as it were; we can regard ourselves, even in thought, as stationary beings.
You will understand his movement if you observe his stout legs, which he thrusts forward like little pillars. A tall, lanky man with very long legs will move very differently.
214. The Mystery of the Trinity: The Mystery of Truth III 29 Jul 1922, Dornach
Translated by James H. Hindes

He or she would rather have said: If I were initiated I would be able to understand that although an individual may or may not sin, God knows nevertheless who will be damned and who will be blessed.
And so a monk such as Gottschalk stood before the people of his time teaching from the traditions of the old mystery knowledge. However, those who now wished to understand everything with the dawning intellect were simply unable to understand and therefore contested his teaching.
Those who claim him for any particular faith simply do not understand him at all. He was out to see, to behold. Furthermore, he was actually on the way from his Imaginations to Inspirations and Intuitions.
214. The Mystery of the Trinity: The Mystery of Truth IV 30 Jul 1922, Dornach
Translated by James H. Hindes

A man could only justify his inability to understand the spirit if he ignored the Holy Spirit, if he spoke only of the Father God and the Christ God.
One must understand the Father, the Son, and the Holy Spirit if one would understand the teaching concerning God concretely and in a genuine way.
Because human knowledge was limited to only what is in the world of the senses the dogmas had to be crystallized, had to become no longer understandable. For it is an impossibility that faith alone could ever really bring understanding. What must be rescued within humanity is knowledge itself; knowledge must be led back to the super-sensible.
214. The Mystery of the Trinity: Meditation: The Path to Higher Knowledge 20 Aug 1922, Oxford
Translated by James H. Hindes

Everything I have to say today will refer to the researching of spiritual, super-sensible worlds, not to the understanding of super-sensible knowledge. Supersensible knowledge that has been researched and communicated can be understood by ordinary healthy human understanding if this ordinary understanding has not lost its unbiased perspective. A biased view is present when the understanding takes as its starting point the proof or logical deduction appropriate for dealing with the outer world of sense.
Once again, I would like to stress that once the research has been done, then the results can be understood—just as what astronomers and biologists say about the world can be understood and tested—by anyone approaching them with an unprejudiced mind, with ordinary, healthy human understanding.

Results 1831 through 1840 of 6551

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