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Query was: life

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• Title: CaMF: Chapter 1: Points of View
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  • the spiritual requirements of the “life of the soul” without reference
  • scientific thought in modern spiritual life. But those who are alert
  • Ideas derived from natural science conquer our thought-life with
  • natural science is the greatest power in modern spiritual life. And
  • great discoveries about the evolution of life if, instead of observing
  • life and the structure of living beings, they had gone into the
  • shall then apply to the higher regions of spiritual life what they
  • observes the material world. Then in the domain of spiritual life we
  • physics or the investigation of the evolution of life from research
  • examination of the documents relating to spiritual life. This is
  • expresses it. And likewise, in studying spiritual life we shall have
• Title: CaMF: Chapter 2: Mysteries and Mystery Wisdom
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  • sought a deeper religious and cognitive life than was offered by the
  • death and awakened to a new and higher life, not merely figuratively,
  • had to be preceded by a special mode of life. This aimed at bringing
  • sensuality under the control of the spirit. Fasting, solitary life,
  • The things to which man clings in ordinary life were to lose all value
  • changed his lower world of experience. He was inducted into the life
  • intimate facts of the life of cognition. He must know by experience
  • which arise in the spiritual life of their soul. They assign only a
  • where to him the spirit interprets all life as death. Then he is no
  • has been killed. The spirit has passed through material life as a
  • But a new life has appeared. We have climbed up from the nether world.
  • life. Growth and decay do not affect it. Much may be said about the
  • Hades. The initiates have a new conception of life and death. Now for
  • the kernel of life is immortal. In their view, such a conviction would
  • and he alone enters eternity who has experienced mystical life.
  • Is granted life, all others evil find.”
  • robbing men of happiness, of the most valuable part of life, to lead
  • anything from him. For certainly mere words could not change his life
  • dreadful, life-destroying apprehension. This could be regarded only as
  • us here is an essential condition of the life of a mystic. Man
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• Title: CaMF: Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
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  • philosophers. And I in my life have, so far as I could, left nothing
  • toward life. If we know how to conjure up his appearance, we see in
  • “There is life and death in our life, just as in our death.” What does
  • this mean except that life can be valued more highly than death only
  • make room for new life, but the eternal lives in the new life as in
  • the old. The same eternal appears in transitory life as in death. When
  • feelings as he looks upon life. Only if he is unable to awaken this
  • eternal within himself does life have a special value for him. The
  • creation. Heraclitus means to repudiate the lust for life which
  • our daily life: ‘we are,’ when we know that from the standpoint of the
  • Dionysus, the god of lust for life, of germination
  • Only one who sees life within death and death within life, and in both
  • the eternal which is infinitely above life and death, his gaze alone
  • of the limited lower life is only illusory: “For men to get all they
  • death is the eternal life of mortals, earthly life the death of
  • man. Thereby he turns away from the eternal. Through this, life
  • life. But it loses its sting when he no longer values life as
  • could return from the so-called seriousness of life to childhood. How
  • Life then appears as a game. Therefore Heraclitus says, “Eternity is a
  • be the result of my today, so my life is the continuation of another,
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• Title: CaMF: Chapter 4: Plato as a Mystic
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  • THE SIGNIFICANCE of the Mysteries in the spiritual life of Greece can
  • as only an initiate can die, one to whom death is but a moment of life
  • valuelessness of life, here acts as proof of a quality very different
  • would be absurd if a man who had been all his life fitting himself to
  • process of development. Something has come to life within them which
  • gives the opportunity to express the omnipotence of life. Man sees
  • the spell must be lifted from it. Where can it come to life again?
  • divine when the Logos comes to life within him. This is clearly
  • is not pictorial knowledge; it is the content of life. It is a higher
  • the most varied status, possessing the most varied views on life, speak of
  • love according to how he experiences life. How they express themselves
  • Dionysus, comes to life, the soul experiences a great longing for its
• Title: CaMF: Chapter 5: Mystery Wisdom and Myth
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  • life. The mystic formulates the great question about his own spiritual
  • ordinary materialistic, logical conception of life, man creates gods
  • would be the business of a life. If anyone disbelieves in these
  • myths to express his meaning through them. Where he speaks of the life
  • the various incarnations of the soul. One traverse denotes the life of
  • attributed to Buddha. A man much attached to life, who on no account
  • Are brought together by Love in blooming life's high season;
  • They wander each alone by the breakers of life's sea.
  • Cyclops. Here we are dealing with the first stage of life's
• Title: CaMF: Chapter 6: Egyptian Mystery Wisdom
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  • really enter upon Osiris-existence. So the highest life man can lead
  • Osiris must already live as perfectly as possible during mortal life.
  • and life shall be placed in my hand. — The neophyte had to undergo the
  • had to prepare the whole course of his life in order to approach these
  • So the life of an initiate is a typical one. It may be described apart
  • idea of a Buddha. The life of the individual personality will have to
  • course of Buddha's life the tempter approaches him, promising him all
  • points: the results would be the same. — The life of Buddha ended
  • and glistening.” At this point Buddha's earthly life ends, but the
  • most important part of the life of Jesus begins here: Passion, Death
  • what necessitated the continuation of the life of Christ Jesus beyond
  • The life of Jesus, however, contains more than the life of Buddha.
  • Buddha's life ends with the transfiguration. The most significant part
  • of the life of Jesus begins after the transfiguration. In the language
  • transfiguration, Buddha dissolves into the hallowed life of the
  • in their consciousness as a pictorial experience. In the life of Jesus
  • pictorial experience, but as reality. Buddha demonstrated by his life
  • concerning the Word of life ... that which we have seen and heard,
  • been permeating the spiritual life of humanity ever since.
• Title: CaMF: Chapter 7: The Gospels
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  • THE ACCOUNTS of the “Life of Jesus” which can be submitted to
  • life of Jesus, that of the first three Evangelists (the Synoptists) is
  • der Leben Jesu-Forschung, Principal Problems of Research into the Life
  • of the Mysteries, as the typical life of the Son of God. It was these
  • Buddhists narrated the life of their divine man in almost the same way
  • as the Evangelists narrated the life of Christ. But naturally there
  • one who lived the typical life marked out in their Mysteries. Each of
  • them described his life according to his own Mystery traditions. And
  • as the content of the Christian conception of life, are included. In
  • Greek and Egyptian spiritual life. If we examine folk religions we
  • truth. He wished to cause the life which flowed in the Mysteries to
• Title: CaMF: Chapter 8: The Miracle of the Raising of Lazarus
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  • Something further must be added here. In his Life of Jesus Renan
  • influence on the end of Jesus' life.
  • mean: Jesus says, “I am the resurrection and the life: he who believes
  • assert that belief in him restores life to someone who is dead in the
  • life of such a person in the words: “I am the resurrection and the
  • life”? The words of Jesus at once come to life and make sense when we
  • Lazarus, and that he is the life that Lazarus is living. Let us take
  • the resurrection of the eternal “Word.” And this “Word” is the life to
  • new life. That part of Lazarus becomes “ill” from which the “new man,”
  • resurrection when he refers to the coming to life of the spiritual
  • the “Life of Jesus.” It is no wonder then that he causes Jesus to say,
  • life of which the “eternal Word” proclaims: “I am this life.” What,
  • then, took place in Lazarus? The Spirit came to life within him. He
  • partook of the life which is eternal. — We need only express his
  • designed to enable the soul to withdraw from bodily life and unite
  • that took place in the life of a person who had received the rites of the
  • life,”
  • contrast to the immensity of the transformation of life which preceded
  • divided the life of the mystic into two parts. One who does not know
  • perceives Hamlet quite differently. The content of a life, which
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• Title: CaMF: Chapter 9: The Apocalypse of John
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  • life, which is in the Paradise of God.” (Rev. 2:1–7) — This is the
  • new life, “and I was dead, and behold, I became alive throughout the
  • cycles of life; and I have the keys of Death and the Realm of the
  • represent the supersensible life underlying the forms of life
  • they raise their voices, that is, when the life expressed in material
  • forms has been transmuted into spiritual life.
  • who thus, in the highest sense, passed through the Mystery of life and
  • a more spiritual time will begin. Then life will no longer flow on as
  • continues to work in earthly life. And after it has been shown how
  • thoroughly permeated by it? Wisdom should become life; man should not
  • and Egypt” is the symbol of a life which clings to the external and
  • bring to life in him the Son of God who crushes the serpents head.
• Title: CaMF: Chapter 10: Jesus and His Historical Background
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  • introduced into life in a greater measure than had come to pass
  • many circles. We need only look at the rule of life of the Essenes and
  • formed a community which required that its members should lead a life
  • higher life. If he was admitted he had to undergo a period of
  • by the philosopher Philo, About the Contemplative Life.
  • life of a community existing long before Christianity and well known
  • mysteries of the sanctified life ... They also have works of ancient
  • suitable way of life, the soul sought to prepare itself for the
  • the Essenes a whole community cultivated a life by which its members
• Title: CaMF: Chapter 11: The Essence of Christianity
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  • differences in the spiritual life of the personality and to see in
  • life. And the present life had to be regarded as the preparatory stage
  • personality to personality. The single life of the personality was
  • perfect God, but he wishes to experience the divine life. He wishes to
• Title: CaMF: Chapter 12: Christianity and Pagan Wisdom
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  • experience only if he is able to imbue his words with life. The world
  • — The center of existence is sought in the inner life. But this
  • inner life is conscious of its cosmic significance. Augustine's
  • wisdom, they are the cosmic life. This is in harmony with the
  • The soul life of the mystic is the fulfillment of the prototype given
  • loftiest order; enacting the noblest life, acquiring identity with the
  • life and immortality.”
  • hands have handled, of the Word of life ... declare we unto you.”
  • or seen, must be spiritually experienced as the word of life. — The
• Title: CaMF: Chapter 13: Augustine and the Church
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  • to reach who is seeking the true life in the spirit. There are
  • soul life with what is humanly possible. On the contrary, the truth is
  • has been freed from all material substance; when a soul life has been
• Title: CaMF: Comments By the Author
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  • also can use these results in life and gain satisfaction from them
• Title: CaMF: Back Cover Sheet
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  • The philosophical outlook of Rudolf Steiner embraces such fundamental questions as the being of man, the nature and purpose of freedom, the meaning of evolution, the relation of man to nature, the life after death and before birth. Through a study of his writings, one can come to a dear, reasonable, comprehensive understanding of the human being and his place in the universe.
• Title: CaMF: Foreword
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  • development of his own inner life is shown in the introduction to this
• Title: CaMF: Translators Notes
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  • Races in the Struggle for Life, published November 24, 1859. Next in
  • life-work, which included journeys to the United States and Canada,
  • life.” The Greek words for “body” and “tomb” suggest a mystical
  • in Egypt, c. 10 B.C., where he spent most of his life. In the year
  • on his Life of Jesus in Syria, using the New Testament and the Works
  • “Die and come to life,”
  • Philo, De vita contemplativa, About the Contemplative Life, or
• Title: CaMF: Author's Preface to the Second Edition
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  • life of the human soul which can have nothing to do with “real
  • powers of cognition are taken from the source of spiritual life
  • a personality whose notable writings on the spiritual life of mankind
• Title: CaMF: Reference Guide to Principal Themes in Christianity As Mystical Fact, Based on Other Works by Rudolf Steiner
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  • The Life Between Death and Rebirth in Relation to Cosmic Facts,
  • The Course of My Life,
  • Life Between Death and Rebirth,
  • Life Between Death and Rebirth,
  • On the Forming of Destiny and Life After Death,
  • Earthly Death and Cosmic Life,
  • Life Between Death and Rebirth,
  • the written accounts of the life of the Christ upon earth.
  • bibliographical supplement to his Life and Work of Rudolf Steiner, and
  • in English translation, though the Life and Work of Rudolf Steiner by
• Title: CaMF: Introduction: Rudolf Steiner -- A Biographical Sketch
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  • In later life, particularly in his lectures on education, Steiner
  • years of his life, when he lifts his body into the upright position
  • world. Until then Rudolf Steiner's school life had been fairly
  • winter of his public life, in December 1923, Steiner provided
  • While these fateful meetings occurred on the inward field of life, a
  • seven years were perhaps the most dramatic period in his life. His new
  • years of his life, during rare moments of relaxation, he would at
  • now touch upon that side of his life about which I shall have to speak
  • very weak. It does not possess the life, say, of our breathing, let
  • alone the powerful life of our pulsating blood. It is, shall we say, flat,
  • without substance; it is really lifeless. It is “pale thought,”
  • This relative lifelessness of our thoughts is providential, however.
  • putting force, life into thinking, through thinking, within thinking.
  • to the level of cosmic reality, could now impart life to the dormant
  • Art and practical life. As one of the milestones for the beginning of
  • Movement. His personal life is entirely dedicated to and absorbed in
  • the life of his work.
  • achievements in so many fields of life began to inspire a number of
  • holds a special place in the story of his remarkable and dedicated life. The
  • Christianity as well as in Steiner's own life.
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