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Query was: plato

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• Title: CaMF: Chapter 2: Mysteries and Mystery Wisdom
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  • they can speak of it. Therefore Plato's severe saying has full reality
• Title: CaMF: Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
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  • Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
  • Mysteries. How reverently Plato speaks of the “secret teachings” in
  • set themselves this task. Thus we understand Plato's words: “Whoever
• Title: CaMF: Chapter 4: Plato as a Mystic
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  • Chapter 4: Plato as a Mystic
  • be seen in Plato's conception of the world. There is only one means of
  • forth from the Mysteries. The later pupils of Plato, the
  • Neoplatonists, attribute to him a secret teaching, to which he
  • the Mystery wisdom. Even if Plato himself is not the author of the
  • seventh Platonic Epistle, as some people assert, this makes no
  • difference for our purpose; it need not concern us whether Plato or
  • in the Mysteries. What Plato never wrote and never intended to write
  • communion.” The intimate training Plato was able to give to the elect
  • Plato's Dialogues. They mean more or less according to one's frame of
  • mind. To Plato's pupils more than the mere literal sense of his
  • In the center of the world of Plato's Dialogues stands the personality
  • matters is the character of Socrates as represented by Plato. Socrates
  • Does not this throw light on the reason why Plato expressed his
  • What Plato himself says at various points convinces us of this. As a
  • teacher of philosophy, Plato wanted, insofar as possible through this
  • medium, to be what the initiator was in the Mysteries. Well does Plato
  • seek along such a path, Plato promises “that the Godhead, as Savior,
  • The Timaeus in particular reveals to us the relationship of Plato's
  • death on the cross in order that the world may exist. Plato is able to
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• Title: CaMF: Chapter 5: Mystery Wisdom and Myth
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  • is active in their creation. The Neoplatonic philosopher, Plotinus
  • in Plato. His interpretation of myths and his use of them in his
  • for her, abducted her and took her to his cave. In this dialogue Plato
  • interpretation of myths was unacceptable to Plato. This must be
  • there Plato makes use of the myth. The Phaedrus speaks of the eternal
  • longing for its apotheosis. Plato makes use of the myth to show the
  • writings of Plato, myth or symbolical narrative is used to show the
  • Here Plato is in full accord with the manner of expression by myth and
• Title: CaMF: Chapter 6: Egyptian Mystery Wisdom
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  • process Plato describes as cosmic, — i.e., that the Creator has
• Title: CaMF: Chapter 7: The Gospels
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  • Plato is aware that he agrees with the priest-sages of Egypt as he
  • between the philosophical teachings of Plato and the deeper meaning of
  • Moses' writings that they called Plato the Moses of the Greek tongue.
• Title: CaMF: Chapter 8: The Miracle of the Raising of Lazarus
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  • we need only remember Plato, who calls man's body the tomb of the soul.
  • And we need only recall that Plato also speaks of a kind of
  • world in the body. What Plato calls the spiritual soul, John calls the
  • “Word.” And for him Christ is the “Word.” Plato might have said,
• Title: CaMF: Chapter 9: The Apocalypse of John
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  • seven. The mystical wisdom of Plato designates as seals the eternal
• Title: CaMF: Chapter 11: The Essence of Christianity
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  • Mysteries or in the Neoplatonic philosophy which was derived from the
  • Neoplatonic philosophy, and presented in the form of a spiritual
  • Neoplatonic world conception. Sense-perception dims man's spiritual
• Title: CaMF: Chapter 12: Christianity and Pagan Wisdom
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  • continuation of the Platonic way of thinking, and which may be
  • We find the same fundamental idea in Plato
  • Philo, like Plato, sees in the destiny of the human soul the closing act of the
  • This is how Philo expresses himself. In Plato's Timaeus the words
  • — For Plato, for Mystery wisdom, as well
  • spirit. The Neoplatonic conception of the world, which developed
  • Neoplatonism, that which was from the beginning, which cannot be heard
  • development of the old world conception thus is split. In Neoplatonism
  • Word.” He shares this conviction with the Neoplatonists. The Neoplatonists
  • development of the old world conceptions. Plato says of the Macrocosm:
• Title: CaMF: Chapter 13: Augustine and the Church
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  • conception of the world is expressed in the sense of Neoplatonism. In
• Title: CaMF: Comments By the Author
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  • Comment 5. The “sinking into the mire” of which Plato speaks must also
• Title: CaMF: Contents
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  • VII. Greek Sages Before Plato in the Light of Mystery Wisdom
  • VIII. Plato as a Mystic
• Title: CaMF: Translators Notes
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  • Plato, Phaedo, 69 C.
  • Plato, Phaedo, 69 C.
  • Plato, Epistle VII, 341 C.
  • Plato, Phaedo, 58 E.
  • Plato, Phaedo, 64 A.
  • Plato, Phaedo, 64 D.
  • Plato, Phaedo, 65 B.
  • Plato, Phaedo, 66 A, 67 D, 67 E.
  • Plato, Phaedo, 68 C.
  • Plato, Phaedo, 79 D, 80 B, 81 A.
  • Plato, Phaedo, 106 B.
  • Plato, Timaeus, 27 C.
  • Plato, Timaeus, 48 D.
  • Plato, Timaeus, 22 C, 22 D.
  • Plato, Timaeus, 28 C.
  • Plato, Timaeus, 36 — “... like a great cross
  • Plato refers to the Greek letter &Chi, “Chi.”
  • Plato, Cratylus 400 BC: “... some say it (the body) is the tomb
  • Plato, Timaeus, 92 C.
  • Sallust the Platonist, De Diis et mundo, Concerning Gods and
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• Title: CaMF: Reference Guide to Principal Themes in Christianity As Mystical Fact, Based on Other Works by Rudolf Steiner
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  • PLATO:
• Title: CaMF: Introduction: Rudolf Steiner -- A Biographical Sketch
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  • reality on the back wall of our Platonic cave, not reality itself.