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• Title: CaMF: Bibliographical Note
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  • Foreword
• Title: CaMF: Chapter 1: Points of View
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  • himself about the origin of the word “man,” or how it has
  • developed in a language. He keeps to the thing itself, not to the word which
• Title: CaMF: Chapter 2: Mysteries and Mystery Wisdom
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  • words sufficiently sublime to express how significant his experiences
  • understand his words who has not had the same experience.
  • terrified by a drawn sword and that “blood flowed.” We understand such
  • sword pierces a warm body; we have seen the blood of sensuality flow.
  • eternal, but one's words will be “but sound and smoke,”
  • Only in this way can the words in the fragment from Sophocles be
  • mystic “betrayed” his secret? He would have spoken words, nothing but
  • words. Nothing at all would have happened through the experiences and
  • feelings, which should have evoked the spirit from these words. For
  • anything from him. For certainly mere words could not change his life
  • words ‘Know Thyself,’ as a form of welcome, which certainly is in no
  • the same river’ are the words of Heraclitus, nor is it possible to lay
  • disapprovals, and that we use other words and feel other emotions and
  • has found an enchanted tomb. The words, “God is Love,” are grasped by
• Title: CaMF: Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
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  • bright light is cast upon the words of the great Greek philosophers
  • words. From the soil of such a conviction sprang his famous saying,
  • following words: “It is impossible to step twice in the same river nor
  • words the essence of transitoriness. Such a characterization cannot be
  • set themselves this task. Thus we understand Plato's words: “Whoever
  • and modesty, which are expressed in the words: All knowledge of
  • call it the most profoundly serious thing. But the word serious has
• Title: CaMF: Chapter 4: Plato as a Mystic
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  • — These words could only indicate a powerlessness in the use of words
  • is indicated here. For them fire flashed forth from his words; for the
  • experienced the atmosphere of the Mysteries. The words had overtones
  • me to be happy, both in his bearing and his words, he was meeting
  • possible, from eyes and ears, and, in a word, from his whole body
  • called in the Law, the utterance and word of God.”
  • unconscious of anything, place, persons present, myself, words spoken,
  • expressed in the words: “When the mind is mastered by the love of the
  • the Eternal Word (Logos), is the Son of the Eternal Creator of the
• Title: CaMF: Chapter 5: Mystery Wisdom and Myth
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  • in the details of words and sentences — those characters that represent
  • his head with a drawn sword. Again the man flees. He comes to a
• Title: CaMF: Chapter 6: Egyptian Mystery Wisdom
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  • become an immortal god, escaping death.” In these words Empedocles
  • peace, according to thy word: for mine eyes have seen thy salvation,
  • blessed are they that hear the word of God, and keep it.’” In the
  • Jesus answers the same temptation in the words: “Get thee hence,
  • is said of them, “In the beginning was the Word, and the Word was with
  • God, and the Word was God ... And the Word became flesh and dwelt
  • person. In him the Word became flesh.
  • given in the Word which had been present. The determining factor was
  • concerning the Word of life ... that which we have seen and heard,
  • understand the words of Augustine, “I should not believe the Gospel
• Title: CaMF: Chapter 7: The Gospels
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  • historical tradition in the ordinary sense of the word. They do not
  • speaking of it, his hearers sensed the secret meaning of his words and
• Title: CaMF: Chapter 8: The Miracle of the Raising of Lazarus
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  • interpretation for his Gospel by the significant words with which it
  • opens. John begins with the sentences: “In the beginning was the Word,
  • and the Word was with God, and the Word was a God ... And the Word
  • who places such words at the beginning of his exposition is plainly
  • what does John wish to convey by his introductory words? He clearly
  • reason exercises its art. Behind these facts he conceals the “Word”
  • Bethany to justify the following words in reference to it: “Then the
  • words, I think that something happened at Bethany which was looked
  • behind the words: “At this distance of time, and with only one text
  • physical sense, how are we to understand these words of Jesus: “This
  • translation of the words, but the situation would be better realized
  • Son of God might be revealed thereby.” And what do these other words
  • ordinary sense of the word. For what would be remarkable about a
  • 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
  • “Word that became flesh.” He is the eternal that existed in the
  • the resurrection of the eternal “Word.” And this “Word” is the life to
  • Word” has risen again in Lazarus then in truth the whole process
  • Lazarus has become another man. The “Word,” the Spirit, did not live
  • permeated by the “Word,” is born.
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• Title: CaMF: Chapter 9: The Apocalypse of John
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  • opening words to feel the esoteric character of this book. “The
  • literal sense of the words as they stand, but seek for a deeper sense,
  • of which the words are only signs. But there are also many other
  • Ephesus: The words of him who holds the seven stars in his right hand,
  • Christ is the divine Word, the eternal wisdom which will be born in
  • man. Therefore they concluded that human wisdom is the divine Word.
  • his mouth issued a two-edged sharp sword, and his countenance in its
  • glory was like the shining sun.” In the Mysteries this sword is also
  • found. The neophyte was terrified by a “drawn sword.” This indicates
  • verse 9). In these words one can read what Christianity would be. A
  • but the word is to be spoken to all; then some will be able to hear it
  • he said to me: Do not seal up the words of the prophecy of this book,
• Title: CaMF: Chapter 11: The Essence of Christianity
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  • THE FACT that the Divine, the Word, the eternal Logos was no longer
  • world is lost, nothing falls into the void, not even the words and
  • words. Clement of Alexandria (died 217 A.D.), a Christian writer whose
  • not to the written word.” — “God gave to the church some, apostles; and
  • in the soul in the real sense of the word. Gnosis and all subsequent
  • old sense of the word. He knows that he can comprehend the divine only
• 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 inner deeds of the soul in the following words: The wisdom within
  • upon the face of the waters.” But the true inner sense of such words
  • This is how Philo expresses himself. In Plato's Timaeus the words
  • in the world. The Word of God, the Logos, becomes an experience of the
  • world, celebrates His resurrection in the soul, if His creative word is
  • In the following words Plotinus
  • hands have handled, of the Word of life ... declare we unto you.”
  • or seen, must be spiritually experienced as the word of life. — The
  • Word.” He shares this conviction with the Neoplatonists. The Neoplatonists
  • conclude that the Word becomes spirit in the innermost soul. The
  • conclude that the Word became flesh in Jesus. The more intimate sense,
  • in which alone the Word could become flesh was provided by the whole
• Title: CaMF: Comments By the Author
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  • Comment 1: The words of Ingersoll are introduced at this point in the
  • word for word their own conviction. Many people do not do so, and yet
  • of thought. Someone may even abhor or laugh at the above words; but if
• Title: CaMF: Contents
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  • II. Foreword
• Title: CaMF: Foreword
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  • Foreword
  • process, which began with the divine word, “Let there be light.” In
  • In his use of the word “mystical” in the title of this volume, Steiner
• Title: CaMF: Translators Notes
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  • life.” The Greek words for “body” and “tomb” suggest a mystical
  • A tradition exists that similar words were also said to the
  • Flaming Sword, I, 97. A commentary on Genesis 3:24 and 4:1.
• Title: CaMF: Author's Preface to the Second Edition
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  • word “mystical” to denote a conception which relies more on indefinite
  • exposition.” In many circles today the word “mysticism” carries such a
  • science.” In this book the word “mysticism” is used for the exposition
• Title: CaMF: Introduction: Rudolf Steiner -- A Biographical Sketch
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  • thought. In other words, when the child asserts his human qualities
  • Now one of the magic words in Steiner's philosophy with which he attempts
  • gave the name “Anthroposophy.” (Incidentally, this word was first
  • sense of the word he had laid down his life at the feet of Christ.