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Query was: god

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• Title: CaMF: Chapter 1: Points of View
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  • The Gods.
• Title: CaMF: Chapter 2: Mysteries and Mystery Wisdom
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  • give him what his heart seeks. He acknowledges the gods, but he knows
  • that in the ordinary conceptions of the gods the great enigmas of
  • The orator Aristides relates, “I thought I touched the god and felt
  • “For the god addresses each one of us as we approach him here with the
  • Power of the cosmos, the Godhead. The mystic sought his true spirit.
  • shows that the daemons, that is, the spiritual beings, and the gods
  • higher nature than the daemons and gods. And this is in the nature of
  • Mystery wisdom. The people pictured gods and daemons in images taken
  • the eternalness of such gods! How could Zeus, as the people pictured
  • — One thing was clear to the mystic: man attains his idea of the gods
  • contrast to this the formation of ideas of the gods has something
  • is lacking. Reflection teaches us that with the gods we imagine
  • of his gods. He even asks himself: How do I come to transcend physical
  • think to himself: Let us simply look at all these ideas of the gods.
  • the most glorious hunts of the gods take place. The Greek peoples
  • “But men have the idea that gods are born,
  • Were beasts to draw the semblance of the gods,
  • may reject the legends of the gods and acknowledge as reality only
  • remain content with the gods thus created, the gods of the people. If
  • to the gods of the people. He did not deny them nor declare them to be
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• Title: CaMF: Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
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  • initiated and purified will dwell with the gods. For as they say in
  • Dionysus, the god of lust for life, of germination
  • Heraclitus the same as Hades, the god of annihilation and destruction.
  • He did not want the gods furnished with attributes taken from the
  • attached. God has descended into the world of things. Whoever receives
  • these things without God receives them seriously as the “Tombs of
  • God.” He should play with them like a child and employ his seriousness
  • to draw out of them the God who sleeps spellbound within.
  • of conflicting elements, into which God is descended. This is the
  • the human soul similar to a god and a worm at the same time. Because
  • of this man stands midway between God and animal. This leavening and
  • You will become an immortal god, escaping death. —
  • the gods.”
  • knows that its first seeds were of God's giving.”
  • and we shall find the eternal. God, the eternal cosmic harmony, is
  • small and limited, but the Godhead is infinite, and how has the
  • infinity of the Godhead was enclosed within the bounds of the flesh as
• Title: CaMF: Chapter 4: Plato as a Mystic
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  • gods, and that when he arrived there it would be well with him, if it
  • say, lives in truth through all after-time with the gods.”
  • “All men who possess even a small share of good sense call upon God
  • gods and goddesses (if so be that we are not utterly demented),
  • seek along such a path, Plato promises “that the Godhead, as Savior,
  • was meant by this “thing impossible.” It indicates the drama of God.
  • God is not present for him in the materially comprehensible world.
  • deliverance of the Godhead: this is cognition. The evolution of the
  • ascending process is represented. The beings develop. God reveals
  • of God from the tomb. Man makes his appearance in this stream of
  • other beings. But in the other beings God is concealed, and in man He
  • God made in the image of the Intelligible, most great and good and
  • who can be born of man, but the Son, the offspring of God living in
  • born of man, the “Son of God;”
  • Further it appears as the Son of God, who “followed the ways of his Father,
  • as the Christ: “For since God is the first and sole King of the
  • called in the Law, the utterance and word of God.”
  • to meet the Logos who is, for him, the Son of God. “I feel no shame in
  • from God takes refuge in himself. There are two minds, that of the
  • universe, which is God, and the individual mind. One who flees from
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• Title: CaMF: Chapter 5: Mystery Wisdom and Myth
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  • ordinary materialistic, logical conception of life, man creates gods
  • them. The mystic perceives that he creates gods; he perceives why he creates them; he can, so to speak, see beyond the natural laws of the
  • creation of gods. It is the same with him as it would be with a plant
  • their attitude toward the popular world of gods and myths. They wished
  • to perceive the laws of this world of gods and myths. Where the people
  • Furthermore, to wish to teach all men the truth about the gods causes
  • arrives at the point where it should follow the gods over the heavens,
  • gods in certain parts of the country. A significant series of myths
  • Osiris was the son of the sun god; Typhon-Set was his brother and Isis
  • and there in many places pieces of the god were said to have been laid
  • are mixtures of portions of the god, influenced in their structure by
  • the sun how could we see the light? If God's own power did not live
  • elements. The god (Osiris) has been slain. Man, with his cognition,
  • again as Horus (Son of God, Logos, Wisdom) in the antithesis of Strife
  • goddess of the chase. Hercules hunted down what the free nature of the
  • greatly at the hands of their stepmother. The gods sent a ram with a
  • ram to the gods and presented the fleece to the King Aetes. The latter
  • of the gods, of Uranos (Heaven) and Gaia (Earth). Kronos, the youngest
  • overpowered by his son Zeus. And Zeus became supreme among the gods.
  • the image of a woman of great beauty, which the gods adorned with all
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• Title: CaMF: Chapter 6: Egyptian Mystery Wisdom
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  • become an immortal god, escaping death.” In these words Empedocles
  • work. These conceptions indeed indicate ideas of the gods similar to
  • the field of Hotep and north of the field of Locusts, where the gods
  • eighth hour of the day with the image of the heart of the gods,
  • existence as a god. Within this conception one must speak of divinity
  • himself to the Son. The spellbound god, whom he actually bore within
  • this god within him. First this lower nature had to be buried in order
  • blessed God, and said, Lord, now lettest thou thy servant depart in
  • blessed are they that hear the word of God, and keep it.’” In the
  • Satan, for it is written, Thou shalt worship the Lord thy God, and him
  • God, and the Word was God ... And the Word became flesh and dwelt
• Title: CaMF: Chapter 7: The Gospels
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  • of the Mysteries, as the typical life of the Son of God. It was these
  • “Kingdom of God.” This unique Being has brought the Kingdom to all who
  • one organism. Its Jao was the God of the whole people. If the Son of
  • this God were to be born he must be the Redeemer of the whole people.
  • Mysteries. Henceforth the Kingdom of God is not dependent on “external
  • behold, the kingdom of God is within you.” With Jesus the point in
• Title: CaMF: Chapter 8: The Miracle of the Raising of Lazarus
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  • and the Word was with God, and the Word was a God ... And the Word
  • sickness is not unto death, but for the glory of God, that the Son of
  • God might be glorified thereby.”? (John 11:4). This is the customary
  • the Greek also: “for the manifestation (revelation) of God, that the
  • Son of God might be revealed thereby.” And what do these other words
  • “glory of God,” that is, to the revelation of God. If the “eternal
  • serves to make God manifest in Lazarus. For through the whole process
  • with the gods. Schelling describes the feelings of an initiate thus:
  • indestructible relationship, joining the army of the higher gods, as
• Title: CaMF: Chapter 9: The Apocalypse of John
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  • Revelation of Jesus Christ, which God granted him, to show to his
  • is sent in signs by the angel of God to his servant John.”
  • life, which is in the Paradise of God.” (Rev. 2:1–7) — This is the
  • to proclaim: Holy, holy, holy, the God, the Almighty, who was, and is,
  • sacrificed his blood for God; Jesus, who bore Christ in himself and
  • evident. The seven angels who “stand before God” (chapter 8, verse 2)
  • who lead to the vision of God in a truly Christian way. Therefore what
  • is next accomplished is a leading to God; it is an “initiation” which
  • (chapter 11, verse 15). “And the temple of God in heaven was opened,
  • bring to life in him the Son of God who crushes the serpents head.
  • powers must be victorious nevertheless. All other gods are united in
  • to shine upon it: for the revelation of God lights it, and its light
  • for the Godhead is near.” — The author of the Apocalypse has set forth
• Title: CaMF: Chapter 11: The Essence of Christianity
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  • united in a unique personality. Jesus became the unique God-Man. In
  • raised as divine through its own power, but the one God who was in
  • the personality and the infinite God. A direct relationship with Him
  • a direct but outward relationship to God. Those who knew the ancient
  • not to writing, as God confided the unutterable mystery to the Logos,
  • not to the written word.” — “God gave to the church some, apostles; and
  • in the sphere of the senses. In this sense God is neither existent nor
  • world as the spiritual Son of God; He is the mediator between God and
  • Thus through Jesus the Church is united to God; in Him lies its
  • perfect God, far above all that is humanly attainable. If we hold
  • the soul. But a God far transcending everything human can never dwell
  • hold of that God and to apprehend Him directly in the soul. A conflict
  • a divine part at a certain stage of development. Yet the Christian God
  • find in himself the power to strive upward to this God, but he could
  • development was one with God. A gulf appeared between what it was
  • perfect God, but he wishes to experience the divine life. He wishes to
  • relationship to the Godhead. It is of the essence of Christianity that
• Title: CaMF: Chapter 12: Christianity and Pagan Wisdom
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  • invisible, inconceivable God. A direct image of this Godhead is the
  • Godhead. It is the divine Spirit diffused in the world; cosmic reason,
  • the Logos, the Offspring or Son of God. The Logos is the mediator
  • between the world of the senses and the inconceivable God. When man
  • is the bearer of the Logos. Above the Logos is God; beneath is the
  • because God sees them,” derives from a way of thinking essentially
  • great cosmic drama, the awakening of the spellbound God. He describes
  • of it. Certainly it is written, “In the beginning God created the
  • darkness was upon the face of the deep. And the Spirit of God moved
  • must be experienced in the depths of the soul. God must be found
  • of joy to the eternal gods, He too rejoiced.”
  • In the Bible we read, “and God saw that it was good.”
  • used to tell the story of the soul which is seeking God. Everything in
  • the ways of God, and its mystical striving for wisdom can take only
  • desires to find God.
  • human spirit. Man experiences within himself what God has experienced
  • in the world. The Word of God, the Logos, becomes an experience of the
  • soul. God led the Jews out of Egypt into the Promised Land; He made
  • all this is an inner process. The God Who was poured out into the
  • given spiritual birth to God, to the Spirit of God that became Man, to
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• Title: CaMF: Chapter 13: Augustine and the Church
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  • desired to think upon my God, I knew not how to think of Him except as
  • We are not thy God. Seek above us. I asked the fleeting winds, and the
  • seek for the essence of things in us are deceived. We are not God. I
  • we the God whom thou seekest."
  • teaching of Dionysius the Areopagite. This teaching started with a God
  • of all beings toward this God, Who finally attains to what He was from
  • the beginning. Everything falls back again into the Godhead which has
  • Christianity came to the conviction that God has given His wisdom to
• Title: CaMF: Translators Notes
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  • name for the Logos of God in which has been inscribed and engraved
  • by God, II, 232. A commentary on the two dreams of Jacob, Genesis 28
  • Sallust the Platonist, De Diis et mundo, Concerning Gods and
  • Augustine, De civitate Dei, The City of God, Book XI, Ch. 26.
• Title: CaMF: Introduction: Rudolf Steiner -- A Biographical Sketch
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  • Steiner “a man sent from God,” able to show the way to a true