You may select a new search term and repeat your search. Searches are not case sensitive, and you can use regular expressions in your queries.

Enter your search term: by: title, keyword, or context

   Query type: 
    Query was: member
  

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 1: The Relationship of Anthroposophy to Religious Life
  Matching lines:
  • You see, the Catholic church knows quite well what it is doing, because it doesn’t allow modern science to come into theology. Not as if the Catholic church doesn’t care for modern science, it takes care of it. The greatest scholars can certainly be found within the Catholic ecclesiastics. I’m reminded of Father Secchi, a great astrophysicist, I remember people such as Wasmann, a significant zoologist, and many others, above all one can remind oneself of the extraordinarily important scientific accomplishments, worldly scientific accomplishments of the Benedictine order and so on. But what role did modern science play in the Catholic church? The Catholic church wants to care for modern science, that there are real luminaries in it. However, people want this modern scientific way to be applied in connection with the outer sensory world, it wants to distance itself strongly from the conceptions of anything pertaining to spirituality, no statements should be made about this spirituality. Hence it is therefore forbidden to express something about the spiritual, because scientists must not enter into this mix when something is being said about the legitimacy of the spiritual life. So, Catholicism relegates science to its boundaries, it rejects science from all that is theology. That it, for instance in modernism, gradually came into it, has caused Catholicism to experience it as dispensable; hence the war against modernism. The Catholic church knows precisely that in that moment when science penetrates theology, extraordinary dangers lie ahead, and it is impossible to cope with scientific research in theology.
  • Now place yourself into this entire development of the old Hebraic peoples; the Judaism which strongly feels the urge for its people’s development to enter into what one possesses in one’s consciousness. Today I only want to make indications in my presentation in order for us to orientate ourselves. The members of the Hebrew people wanted above all to feel the God on which human nature is based. The Old Indian only sensed God, or the gods, who lay at the basis of sub human nature, and as he tried to penetrate with his consciousness into the human being, there he wanted to rise up into Nirvana. The other, the Persian, Chaldean and Egyptian peoples searched for the connection to the Divine in images and applied these according to their character dispositions, to get up to the human being. So we can see how this urge, as in Judaism, to draw the divine and the human together, to bring the divine in a relationship with the human being, lead to the divine appearing at the same time the foundation of humanity. There was not predisposition to that in the Indian when they sailed into Nirvana; there was no longer a conception that the human consciousness wanted to be reached. For the Indian this personal route to the human soul was to be avoided. This personal route of the human soul had even lead to gradually slipping out of existence into nonexistence, so to speak. The other, the Prussian route, came to a standstill with imagery, remaining in ritual only.
• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
  Matching lines:
  • With this we have thus the possibility to connect the human being in his relationship to all his actions in the outside world in a real sense. Actions distance themselves from him, his own body walks beside him. In transubstantiation that which does not take place in the world is presented as an event, because the outside world is only a fragment of possible events. In communion a person unites himself with the outside world to which he can’t connect through his thinking. Objective processes precede transubstantiation and communion. As a result of this we place a person through a physical-soul-spiritual way in a relationship with the world. We have stopped regarding the human being as in a hermit’s existence removed from the world; we’ve started seeing him as a member of the whole world. We have learnt to regard the world as material, but there, where we see it as a fragment, to look at it as if the spiritual foundation on which matter is based is only a part, spiritualising and perfecting; and we have taken the divine cycle, which is in the outer and inner part of man, and placed it before us ... (Some gaps in stenographer’s text made the publisher shorten the text here.)
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
  Matching lines:
  • Now people come along out of the current philosophic consciousness; I can refer to one case. When my “Occult Science” was published, there was talk about a Polish Philosopher, Lutoslawski, in an old German monthly publication. In this discussion it was said, among other things, that it is only an abstraction to divide a human being into members of the physical body, the ether body, the astral body and the I, one can certainly as an abstraction divide man into these, but it goes no further. — As far as Lutoslawski at that time regarded it, he was correct in his assertion, but he remained in the field of abstraction, and this depends on the following: As soon as a one moves up to contemplate the ether body one can’t remain in the physical body of the human being; as long as one only contemplates the physical body then one doesn’t need anything but to investigate within the human skin and at most go as far as to examine the interaction with the outside world through breathing and so on; but nothing further is examined, basically nothing more than by beginning with the boundary of the human skin.
  • Now we will go further and come to the astral body of the human being. The terminology doesn’t mean anything to me; the astral body had been spoken about much later, right into the middle ages and even up to present time, but it must have some formulation. When one rises up into the astral body, the actual carrier of thinking, feeling and will in man, then you again come to realise that man cannot be regarded in isolation. Just as one makes the etheric a member of the etheric weaving of the earth, so one needs to make the astral — in quite a spiritual manner — as basically incorporated in what is expressed in the movement and positioning of the stars. The astral in man is simply the expression of the cosmic, the astral relationships; how the stars move and are positioned to one another, this is expressed in the human astral body. Just like the human being through his etheric body is interrelated to the earthly etheric, so man through his astral body is associated through his astral to the earth’s surroundings; it lives further in the earthly surrounding, they continue to live in the events, in the processes of his astral body.
• Title: Foundation Course: Lecture 7: Formation of Speech.
  Matching lines:
  • Something like this must be taken as a reality within the Roman Catholic Church. The old Catholic church more or less didn’t have the feeling — but within the Roman Catholic church it is certain accepted this way — that the moment the priest crosses the stole he no longer represents a single personality or attitude but he is then only a member of the church and speaks as a representative, as a member of the church. The Roman Catholic Church considered itself certainly as a closed organism, where the individual loses his individuality through ordination; they see it this way increasingly.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
  Matching lines:
  • Let’s try and enter into this wonderful composition. Let’s go to the three parables only told to the disciples about heaven. According to the total sense in which the 13th chapter of Matthew’s Gospel is expressed, out of the spirit of Matthew’s Gospel of Christ Jesus, this is not said to the people. Listen carefully what I emphasize: in the spirit of the Matthew Gospel this would not be told to the people. Try to remember exactly what is said in these parables which are only told to the disciples. Firstly, there’s the parable about the treasure in the field, discovered by a man who then sells all he has in order to buy the field with the treasure in it, so he may own it. Actually, it comes down to this, that he sells everything in order to acquire this treasure; that he gives up everything so that he may have the treasure. This relationship of Jesus to his disciples may not be expressed to the people. Why? Because it contains a certain danger; that of becoming egotistic, the danger of reward-ethics. One could not, without damaging the people, without further ado speak about egoism. Egoism is addressed when one urges good deeds with reference to the reward of the Eternal. Reward ethic, which fundamentally is still present to a marked degree in the Old Testament, this reward ethic is rejected by Christ Jesus. That is why he speaks about this parable — for which the unprepared would look for as reward — only to those who had already progressed far enough that there would no longer be a danger for this parable to indicate its egotistic meaning. The disciples who through their communal life with Christ Jesus had gone beyond egoism, to them this could be said as it is in this parable, to them the heavenly realms could be compared with a treasure. In the disciples the urge for selfishness was not agitated. To the people in this sense of the Matthew Gospel it could not be said, just as little as what follows, which is structured accordingly with the parable
  • I could also have written: speaking, breathing hearing — the sequence is unimportant. Take these three as the members of a single deed. The three members are also present in seeing. Also in seeing it is there on the one hand, something driven through breathing into the brain, the breathing process participates in seeing. All this is so quietly indicated in the human organization that we are able to say: This here (note on blackboard: breathing) is completely atrophied in human consciousness; what we are still able to observe, when we speak, and thus look at our breathing, we don’t notice in the visual act; it is completely atrophied. (Beside the word Breathing he writes on the blackboard):
  • In conjuring up the images around us through our eyes, we speak etherically. However, the other two members which otherwise clearly diverge, which diverge while listening and speaking, are hardly present with seeing, but atrophied; here mere formation of the image overwhelms us. Because this connection is not perceived, today’s tricky physiological foundation lies in epistemology. All epistemological theories, or at least many of them, start from the physiological foundation of observation, which are equally described for all the senses; they actually have no meaning other than an act of seeing. What you can find in the physiological foundation only really fits the act of seeing and is therefore unclear, because people can’t see that some things are atrophied. One could say that these physiological views, which dominate there in relation the sensory physiology, are the most dreadful, able to depress the human mind: one is forever being bothered with things said about the senses in general while each sense must be treated concretely, individually. In many cases it is so that a sensory unit theory is taken as a basis.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
  Matching lines:
  • The second evolutionary process which appears in our lives, which shows itself to great effect is when a person reaches puberty, when the physical body and astral body reach a certain development and the astral body starts in its development to introduce something quite particular, when also that which separates in the sleeping state, comes into a new relationship. During the state of sleep the physical body and ether bodies remain in bed while the astral body and ego leave. Human life consists of the intimate relationship between the physical and the ether bodies, but in a more loose connection to both the astral body and ego. While in a state of growing these four members are united, in the state of sleep the astral body and ego goes out so that their relationship is looser. However, this relationship comes into a modification, it only really matures in the 14, 15 or sixteenth year, then it comes in a real alternating process with what happens in sleep with the physical body lying asleep in bed.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
  Matching lines:
  • Catholicism, as Roman Catholicism, has actually always known how to act consistently. To a certain extent it has turned out, lifted out, from general humanity, all those who were descendants of Christ Jesus himself and so a sharp awareness has come about, separating the priestly spiritual generation, meaning those people connected to consecration, from all other people who had not attended consecration. Like a member of the nobility who for instance connects his bloodline back to the 18th ancestor and knows who carry this blood in their veins, their ancestral connection differs from that of the rest of humanity, in the same way there’s a difference from those consecrated into the apostolic succession up to Christ himself, who have continuously and consistently received consecration, right down to those who had not received it. They felt themselves placed in this connection and felt others were different; that’s why it was quite necessary during a certain time period that certain things were presented to people. A person gradually absorbed what had more or less consciously existed in his awareness and allowed this to be expressed in his actions. After this, because of the ever-increasing sharper awareness related to the Christ developed, came the necessity for greater withdrawal for the uninitiated: celibacy. The celibate already had his inner foundation and there where the celibate was dogmatised it was found throughout that the priest had to withdraw from connecting to all others, was a human personality who found it far more important to practice the priest consecration as a conscious inheritance of the father of his ancestors and because he was placed in this ancestral blood of a spiritual ancestry, he could not be in contact with that world from which he was taken out by the consecration ceremony. The moment a person strongly experienced this particular situation of priesthood in relation to the world, the necessity for celibacy was added, and of course th
• Title: Foundation Course: Letter from Friedrich Rittelmeyer
  Matching lines:
  • Above all, however, we must also remember those by whom the social question has been raised precisely by religious sentiment, becoming the mighty burning question of our time, and who can only through a new spirit, which grasps and truly fulfils humanity with a pure, strong brotherly mood make the salvation possible for the world. To them Anthroposophy seems neither simple nor warm, neither convincing nor contemporary or popular enough to somehow help humanity recover from their current main dilemma.