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    Query was: contemplation
  

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • In Weimar I met August Fresenius who bemoaned the fact that it was a great misfortune, if I could use such an expression, which had entered into the entire Goethe research, and at the time I had urged an unusually thoughtful and slow philologist to publish this thing as soon as possible in order that it doesn’t continue, otherwise one would have a few dozen more such Goethe commentaries. It is important to note that Goethe used the expression “from the start” in no other way than in a descriptive way, not in the sense of “a priori” but “from the beginning” in a very descriptive manner so that in the strictest sense one could refer to Goethe not having an overall plan, but that “at the beginning” he only wrote down the first pages (i.e. to begin with) and of the further sections, only single sentences. There can be no argument of an overall plan. It very much depends on how one really experiences words. Many people have, when they hear the word “vornherein” totally have no conscience that it has a “vorn” (in front) and a “herein” (in) and that one sees something spiritual when one pronounces it. This simple dismissal of a word without contemplation is something upon which a tremendous amount depends, if one wants to attain a symbolic manner of speech. Precisely about this direction there would be extraordinarily much to say.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • After we have tried to have an experience of these particular parables addressed only to the disciples, we can go back to the others. A person can only be prepared for a selfish notion of something if he approaches something which exists outside of him in nature, without agitation of his judgement. If a person dwells on the contemplation of the four processes of the seeds — if a person doesn’t think of anything other than: the seeds which fall on to the ground are eaten by the birds, the seeds that fall on stony ground, fall under the thorns, and some on good ground — by simply spending time with these observations, one can actually not be engaged with oneself: one is drawn into selfless observation. After one has, in this way, presented the outside world to the usually selfishly dominated mind, then only can something happen. What is it that can happen?
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Firstly, you’ll discover that it was a world historic mistake for this man to have become the Imperial Chancellor but on the other hand you will learn something about the unusual thoughts modern people had and how these two souls could justifiably live in the same bosom. It is also remarkable that this writing on the principle of Catholicism appears in French. It is therefore extraordinarily interesting that the writer of this work, whose name doesn’t come to my mind at the moment, has a perpetually logical conscience and therefore he has to make a differentiation between the Roman Catholic teaching material and what constitutes the content of outer science. That is why he proposes two concepts next to each other, the idea of truth and the idea of science, which he always sees as two disparate ideas. He says something can very well be scientific, but truth is something else; what is true does not need to be scientific. In some or other way he comes to the conclusion that science doesn’t have anything to do with what one acknowledges directly as containing truth. So on the one hand things worthy of contemplation are mentioned, but are already beaten, on the other hand the most grotesque somersaults are being beaten in order for these two souls to become reconciled with one another.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • You must be very clear about the ancient human being before the time of Christ, the heathen person, who without sin, was aware that everywhere, when he observed nature or when he looked into human life, he encountered the divine and nature simultaneously. In the rock spring he didn’t just hear the rushing sound we hear today, but he heard what he perceived and interpreted as the voice of the divine. In every animal he saw something that had, so to speak, been brought about from a supersensible world, but despite its deep fall from the supersensible world, if one really understands it, still totally leads back to the contemplation of this supersensible world. In this way the ancient people could not imagine the supersensible world without the divine, being part of it.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • In all these things you see exactly what lived in the Gnosis. If we now look at the opposite side, which comes into the strongest expression with Monatunus, already weaker but still clearly with Tertullian, then we look over to those who said to themselves: If we want to reach into the Gnosis, everything disappears; we can’t through the outer world, not through the contemplation of the seasons, not through reading the stars, reach the divine, we must enter into man, we must immerse ourselves in man. —