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• Title: Evil and Spiritual Science
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  • Now Lotze was no atheist, but one who assumed God as living and
  • assume that God has used evil and wickedness, in order to
  • omnipotence of God would contradict this idea of education;
  • But that would contradict the omnipotence of God: first
  • wickedness. This arises not through the omnipotence of God, nor
  • 180º, are related to a triangle. So, if God wanted to
  • “Theodysee,” that was a justification of God
  • thought, then either God did not know the best possible world
  • principles of God, one must assume that the world is the best
  • case one cannot speak of an omnipotence of God, since in the
  • held to be outflowing from God. Therefore, one must say, as
  • Lotze thought, Leibnitz has limited the omnipotence of God and
  • God in his own inner being; and he now tried to make clear to
  • be there, because God had died before that spirit world died
  • destruction can be overcome, so that what led to God and his
• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • Jahve is the God who speaks within man ... and the word Jahve (Jehovah)
  • by which God begins to speak in man. Never can this word enter into
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • one, the spiritual world or Devachan. Deva means God in Chan means field
  • or habitation. Devachan therefore means the spirit of God. In so far
• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • of God. — Little by little the human being must free himself from
  • soul gathers the honey of life which he brings to the altar of the Godhead
  • of God, sent out to gather honey.
• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • Creation, with the words: And God breathed his breath into man and he
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • überhaupt (Reasoned Thoughts an God, the World, and the Soul of Man, and All Things
  • On the contrary, in the person of Christ, death itself, which God did not create, became the
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • more of God than the fairy tale of a generalized, completely abstract, cosmic first cause.
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • where things go on in the usual way, the Greeks considered themselves dependant on their gods, on
  • importance, then the Greeks said: Here it is not those gods who work into imaginations and are
  • the gods of the myths that can determine the matter; here something real must come to light. And
  • so the Oracle arose. The gods were not pictured here merely imaginatively but were called upon
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • nature. People felt themselves to be in the realm of knowledge when gods spoke through the
  • phenomena of nature; when gods spoke through the appearance and movements of the stars. This is
  • because, against the verdict of the gods, according to which people were allotted their place,
  • that someone was in the in the right place because the gods had directed his bloodline in such a
  • the will of the gods. And there were no dialectics for deciding what the gods willed.
  • a matter of course according to the place and rank into which the gods had placed them through
  • gods when they placed the human being into his appropriate
  • past will count. To ask 'why' was not possible when the gods still determined an individual's
  • does not need a pedagogy; one only needs a knowledge of the symbols through which the gods
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • recognize the intentions of the gods regarding human beings, for they had experienced this before
  • was placed in this social order by the gods themselves through the recognizing of this fact by
  • through legal justification, by formal, legal right. Men must now command, since the gods no
• Title: Talk To Young People:
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  • ). A god is in the word.
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • God Jahve, radiating from the far distance, which stands at the
  • shore of the sea by the gods Wotan, Wile and We. And men were formed
  • trinity of the gods, (although this was Christianised later, it yet
  • must be something of a soul-nature that the Gods have laid within
  • from the Gods. In Europe, therefore, man was conscious that inasmuch
  • men death, something that has turned all men away from the Gods and
  • that in the human soul a threefold nature lives, that the Gods have
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • by the Jahve-Godhead does not take place. It was destined for man by
  • the Jahve-Godhead that on awaking he should possess in his etheric
  • the beginning. It was designed for man by the evolving Jahve-Godhead
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • Greece has created. The reason why the sculptured gods of Grecian
  • in order to know how he should act. From the gods,
  • bridges between what happened on earth and what the gods out of the
  • but they said: The gods rule men, and he who in human form is
  • governing, is only the vessel into which the impulses of the gods
  • receive what the gods wish to let flow into human
  • down what comes from the gods. But if one looks at the later Consuls
  • the proper instruments for the gods. And with this is linked the fact
  • the blood, so that what the Gods willed might be transmitted in this
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • outside, lives in itself. And the Jahve-God has concealed in a world
  • Godhead.
  • Godhead himself lives in this lower nature and implants the instinct
  • Godhead living in it. Then it works upward, but —
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • should have to say: You will become as gods, your senses will be
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • pictures as the effect of what the Gods give us, but our senses are
  • ‘Ye shall be as gods, your sense shall be opened
  • the Gods.
  • that it has become possible for the normally progressive gods to
• Title: World Downfall and Resurrection
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  • things visible, but the Father God is substituted for the
  • things visible is the Father God and not the Christ.
  • teaching founded upon the nature of the Father God. When we
  • worship of Gods of locality. The conception, therefore, was
  • saw in the blood the body of the Godhead and in the bodies that
  • tribe, the form, the image of the Godhead. People of today have
  • so, the power of the Godhead flowed through the blood of the
  • successive generations. The Godhead shaped His image in the
  • father of the tribe had been in the presence of the Godhead and
  • of the Godhead with the very body of the Earth. They felt the
  • sway of the Godhead in the blood, in the body, in the Earth. It
  • was their picture of the Father God. This picture of the Father
  • God was based upon the principle of the primal ancestor of the
  • forces of the Godhead. But the Earth was the medium through
  • which this Godhead manifested and the forces of the Earth in
  • the Godhead.
  • Father God in the days of antiquity. Men said to themselves:
  • associated the idea not only of one single Godhead of the
  • Earth but of the many subordinate gods of paganism. All the
  • conception of the Godhead.
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• Title: Lecture: Philosophy and Anthroposophy
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  • to correspond with form-reality. To Aristotle the idea of God is a pure
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • carrying on in the direction in which the gods worked when they imprinted
  • the power to be fructified by God in the remembering of the study of man'
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • — But Moses said: There is the law of the God who will
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • before God. In the same way, if you look back for that matter to the
  • god on earth. But it should be remembered that German culture had not
  • for Hegel the state was something like an ever-changing earth-god, for
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • add: in a certain respect the gods of Homer, described by him
  • beautiful, those majestic and so perfect Greek gods, Zeus and
  • breath, like one of those appearances the gods send us in
  • and outer splendour. Greek paganism was represented in its gods
  • the ancient Greeks had united their idea of the gods with what
  • gods worked upon the world. How human beings felt in
  • How the human soul had learned to view the Greek gods meets us
  • in the remarkable recreation of the gods of Homer in the
  • These are not the gods of the
  • but the gods as seen by a soul that had already gone through the
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • directed to the world of the gods as depicted in Homer's
  • the gods with the normal human world of warring Greek and
  • those beings described as immortal gods. And Herman Grimm
  • attempts to present the gods in Homer's sense as portraying, so
  • as to what was actually involved with the “gods,”
• Title: Imperialism: Lecture 1
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  • was he? The ruler of the oriental empire was God. And for the people
  • of those times there was no God beyond the clouds, no choir of
  • spirits who surrounded the highest God — that view came later
  • looked up to, just as the Protestant mentality looks up to its God or
  • such. Extra invisible angels or an extra super-sensible invisible God
  • those whom we would today call rulers, lived a divine soul, a God.
  • The concept of a really existing godly empire,
  • being God who really physically appeared on earth, the son of heaven
  • justification was that they had to expand more and more the God's
  • subjects, then they had to worship the conqueror as their god. During
  • was to play a leading role, wasn't the god himself, but the god's
  • envoy, or inspired by the god, interpenetrated with divinity.
  • god he was entitled to wear such clothes. It was the clothing of a
  • god. That's what a god looked like. It meant nothing more than what
  • the ruler wore was the fashion of the gods. And his paladins were not
  • mentioned, when the ruler and his paladins appeared as God's envoys,
  • earthly churchly hierarchy is mirrored what God is with his
  • tendency towards the secular, although still by the grace of God.
  • side more secular, but nevertheless representative of God, on the
  • other side more church oriented, also representative of God. That
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• Title: Imperialism: Lecture 2
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  • visible god appeared in human form as happened in the last years of
  • their pretensions, still gods. Nero, at least hypothetically, was a
  • real god in human form. In the course of time such things have lost
  • the first stage of imperialism when the god walked around in human
• Title: Imperialism: Lecture 3
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  • in which the people's mentality considered the ruler to be a god and
  • discussion was grounded in the fact that a god in human form walked
  • It was just there. It had to be obeyed. To discuss whether the god in
  • called the “City of God” — that is, the
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • world. The Logos must be “God before the creation of the
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • is the Father-godly imagination. Here anthroposophical research
  • may use this expression again — comes to a Father-godly
  • experience. Whoever examines this divine godly-Father
  • comes to this godly Father experience, this means that whoever
  • doesn't arrive at this godly-Father experience carries some or
  • Father-godly experience indicates some human illness. That is
  • Father-godly experience. When he then goes further in this way,
  • only comes to this Father-god experience, he becomes aware that
  • godly-Father experience, then he will realise he must go
  • further with this godly-Father experience. Here outer
  • sense Christianity reshapes the Father-god and doesn't discern
  • a difference between the Father-god and Christ.
  • in the outer world into the culmination of a God-imagination,
  • religions, then we see how the images they made of their gods,
  • the supernatural when they turn to their gods in their souls.
  • Father-god.
• Title: First Class, Vol. I: Lesson 1
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  • spirit-world stands that messenger of the gods, that messenger
  • the gods speak about this:
• Title: First Class, Vol. I: Lesson 2
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  • sense-world, for the gods of the cosmos is the corpse of our
  • work of the spirit, of the gods. They knew, in that they
  • thought, that in every thought the god lived. That has been
  • Cosmic being from the gods.
  • stolen from the gods, the human being would be united with
  • Cosmic being from the gods.
  • Cosmic being from the gods.
  • Cosmic being from the gods.
  • Cosmic being from the gods.
• Title: First Class, Vol. I: Lesson 3
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  • Cosmic being from the gods.
  • thoughts. For the fact is that the gods place will-power before
  • the gods give us the rock of being in the depths of
  • the path to true knowledge of the spirit and of God.
• Title: First Class, Vol. I: Lesson 4
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  • What I have to say to you are the gods' thoughts, and these
  • gods' thoughts are imparted to you by human words. But it must
  • of the gods with all your thinking, all your feeling, all your
  • only meant for earthly things, and not for godly things. So,
  • from out of the esoteric, he is speaking from the godly sphere
  • Yes, the gods have raised us to themselves by giving us
  • thoughts. And we descend from the peaks upon which the gods
  • spiritual ladder to the gods. Feeling puts us in the opposite
  • must move close to the gods in feeling and, halfway there,
  • consciousness. Outside, they must be held together by the gods.
  • spiritual importance. But gods live in breath and light. And we
  • must be aware that godly forces are especially active in light
  • Godly forces let their spirit-light
  • also learn how gods in garments of light circle round the
  • garment of the gods. And the gods wander over the earth in
  • wisdom. The gods bring their wisdom to our hearts, into our
  • belongs to the godly beings in shining garments moving over the
  • can continue to walk in them. For the gods do not want to leave
  • earth forces want to separate us from the godly forces.
  • Cosmic being from the gods.
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• Title: First Class, Vol. I: Lesson 5
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  • threshold, we see how the middle gods, the good gods of normal
• Title: First Class, Vol. I: Lesson 6
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  • without having first developed a god-given, spirit-given will
  • glowing love toward this god-given will, then we shall not
  • Allows the God in man to reign.
  • Allows the God in man to reign.
  • Allows the God in man to reign.
• Title: First Class, Vol. I: Lesson 9
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  • the liver, the warmth of the heart, which are all God-spirit
• Title: First Class, Vol. II: Lesson 10
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  • out in the cosmos — the gods have written the cosmic
  • to look at God from behind, that is, from the earth. Initiation
  • spiritual way. Then the gods speak with us. When the gods speak
  • language of the gods.
  • hear in the speech of the gods.
  • in the speech of the gods.
  • speech of the gods is creating to me.
  • [4] I hear in the speech of the gods,
  •      ( The speech of the gods
  • [8] The speech of the gods is creating for
  • most sublime, where we feel ourselves in dialog with the gods
  • themselves, where the gods not only let us read, but
  • the speech of the gods,
  • of the gods is creating for me.
  • speech of the gods engenders me.
  • in the speech of the gods,
  • The speech of the gods is creating for me,
  • in the speech of the gods,
  • The speech of the gods is creating for me,
  • The speech of the gods engenders me.
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• Title: First Class, Vol. II: Lesson 11
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  • which rays toward us? It is the domicile of the gods. They
  • are the places where the gods reside. It is where the gods
  • where the gods reside, which are the places worthy of the
  • gods.
  • dwelling places of the gods. And in doing so had a truer idea
  • dwellings of the gods, then the gods themselves who live in
  • force of our heads, the gods of cosmic space and cosmic time
  • dwelling places of the gods in the radiant stars, from out of
  • which the godly beings themselves speak, and should let
  • Dwellings-of-the-gods!
  • Dwellings-of-the-gods!
  • — the gods —
  • Dwellings-of-the-gods!
  • Dwellings-of-the-gods!
  • Starry-cosmic-spaces, Dwellings-of-the-gods!
  • starry-cosmic-spaces, dwellings-of-the-gods, rolled together,
  • the dwellings-of-the-gods was announced by the trumpet calls
  • Dwellings-of-the-gods!
  • The Angelos replies, speaking to the gods in the circling
  • what radiates into him from the dwellings of the gods, so
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• Title: First Class, Vol. II: Lesson 13
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  • lets the clear spirit-rays from God's
  • lets the clear spirit-rays from God's
  • lets the clear spirit-rays from God's
  • lets the clear spirit-rays from God's
  • A god's strength had led me here.
• Title: First Class, Vol. II: Lesson 14
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  • Father-God once created the human soul, human life. I can
  • Christ: My I blazes in God's fire, as long as the
  • the gods. They become completely objective. It is characteristic.
  • My I blazes in God's fire, as long as the spirit ignites me.
• Title: First Class, Vol. II: Lesson 17
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  • A god's force had led me in.
• Title: First Class, Vol. II: Lesson 18
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  • not those from the domains of the gods to which we belong and to
  • is silent. Now we are witnesses to the gods speaking to each
  • deep below, where the spirits and gods of the depths prevail, and
  • gods of the second hierarchy pull together; for in their concern
  • gods say in their creative concern for the world of
  • for the world the gods are forming with their divine speech, do
  • Nevertheless, what the gods are saying behind
  • the gods speak to each other with powerful words, it sounds to
  • the gods, because we have been overcome by the soul's death
  • A godly force led me in.
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • the gods.
  • present and in the future through the Father-God, the Son-God
  • and the Spirit-God. And then pressing the seal on the words
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • feeling, our thinking appear before the countenance of the gods
  • would become problematic for the gods to whom it has belonged
  • Cosmic being from godly being.
  • Cosmic being from godly being.
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • our feeling. We must feel the divine godly powers, who send
  • Godly powers their spiritual light
  • Godly powers their spiritual light
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • before the countenance of the gods. He showed us how being
  • world in a way that the gods act in us, who inspire and give
  • impulse to our willing, if we will in the service of the gods,
  • then God lets his being give impulse to us as humans, and we
  • sense real being in godly permeated willing.
  • Allows the God in man to reign.
  • Allows the God in man to reign.
  • earthly willing” for the “god in man” to
  • to receive the reigning God within us.
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • observation, we acquire an idea of how gods and humans
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • seemingly be built between the belief of godly grace and
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • like a god to them. Focus is not being orientated towards the
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • could say “Thanks to God” or
• Title: Lecture: Richard Wagner and Mysticism
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  • God brooded over the face of the waters! The wisdom that lived on
  • phantasy when they say that the ‘Gods’ were simply poetical allusions
  • evolution we feel how the new Gods who rule over mankind have come
  • forth from the ancient Gods.
  • wisdom sounding from all creation. — As time went on, the Gods
  • one of the new Gods has to fulfil his covenant to deliver up Freia,
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • personal God because, if he had done so, he could not have taught that
  • acknowledge God as a Being because the Ideas are primary and
  • will there find peoples who give names to their Gods. Turn to the
  • Egyptians and to other peoples — they too name their Gods.
  • Phoenicians, Greeks, Romans — all will name their Gods. The four
  • hundred and seventy-four Gods include all the Gods of all the
  • different peoples: Zeus, Apollo, Baal — all the Gods. The reason
  • why the peoples have different Gods is that one race has chosen twelve
  • or maybe seventeen Gods from the four hundred and seventy-four,
  • number of racial Gods is four hundred and seventy-four. And the
  • highest of these Gods, the God who came down to earth at a definite
  • knowledge that the different Gods of the peoples constitute, in their
  • Gods. It was taught that all the choirs of Gods of the peoples of
  • different Gods.
  • Lo! instead of a demon there appeared the Godhead Himself!
  • at least it was possible to prove whether a good God or a demon was
  • a forgery. In this document it was said: Behold the godless Hellenes!
  • place among the other racial Gods. Julian the Apostate was not out to
  • stock would be worshipped as a God. In the thirtieth year of his life
  • Egyptian priests declared that Plotinus bore a God within him, not a
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • jurisprudence in them. We let the gods mete out
  • ask why they do not submit to the will of the gods who
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • their idea of a god. These things inevitably must seem
  • people at large their ruler was God. Basically they had
  • nothing, it merely made it possible for a god to move
  • accepted the fact that they were ruled by gods who walked
  • about in physical form but also gods. The divine world
  • was a god who wanted it. To the minds of earliest
  • all a ‘god’ who wanted it.
  • meaning. The awareness of the godlike nature of the ruler
  • celebrant, the priest coerced Christ Jesus, the god of
  • priest performed the act of transubstantiation. The god
  • god’ over the ‘inferior god’ who
  • ruler was the god. This way of looking at it was still
  • merely made them marvel that a god could walk on earth in
  • doubted that the figure of Nero was that of a god.
  • transition from a ruler who was a god to one who ruled by
  • the grace of God. During the earliest times of human
  • evolution on the civilized earth the ruler was God. At
  • the second stage the ruler stood for God; he was not
  • indwelt by the god himself but inspired by God, given
  • expression. The ruler became the image of God.
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• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • individual on this earth, to come together and God
  • millenia — that it pleases God to create souls for
  • two people copulate it must please God to send a freshly
  • blasphemy as that the gods are obliged to send a newly
  • priest as ranking higher than God and Christ, for each
  • universe than a god. That is what it says in a pastoral
  • God is more powerful than a priest would say so because
  • powerful than a god.'
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • Meister Eckhart spoke of God with such depth and
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • the gods, as it were. Such things as proof, as
  • beings they were filled with what the gods instilled into
  • themselves to be united with the gods, and being given
  • with the gods, people were also aware of the divine
  • would have had to say: ‘A god within me is moving
  • had to say: ‘A god within me is moving my
  • a human being was indeed like the earthly home of a god
  • activity out of their own resources. In a way the gods
  • share in the power of the gods.' The Lucifer-dominated
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • the East only considered the heavenly aspect, the god
• Title: Life Between Two Incarnations
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  • God. Only the priest was allowed to pronounce the name of God on
  • "Yahweh" meant nothing other than "I" or "I am." That the God himself
  • the God-being reveals itself. The revelation of God in man is a fourth
  • member of the human being. But we should not think that we are God
  • himself. It is a spark from the sea of the Godhead that flashes in man.
  • it, so the I of man is not a god, but a drop from the divine substance:
  • the god begins to speak in the human soul.
  • solemn occasions. To make this God-being sound in the soul of man by
  • world, into the home of the gods and all spiritual entities. When man
• Title: Problems of Our Time: Lecture II
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  • we lift the veil of the God in man when we enter into the life
  • “God” and “The Divine.” What do they
  • what it means to a man's soul. Men talk of “God”
  • creeds may speak of to-day, whether of God or Christ or other
• Title: Problems of Our Time: Lecture III
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  • God the things that are God's” — but it is a
  • was held to be “God” and demanded divine honours.
  • Caligula enacted such worship for the statues of the Greek Gods
  • for the God Whom you must seek in another being than