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• Title: Lecture: Wonders of the World: Lecture 5
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  • I then said about the Elohim, about the culmination of the Elohim in
  • Elohim, that Jahve, belonged to the gods who could not be directly
  • Jahve, as the extract of the Elohim, means life itself to the ancient
  • Hebrew people. Union with the hierarchy of the Elohim is life, and
  • substance of the Elohim, or of Jahve, meant to die.
  • entirely to the principle of the Elohim, is completely given up to
  • are in marked contrast to the Elohim, to Jahve, who is pre-eminently
• Title: Genesis: Lecture I
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  • Steiner describes the formative work of the Elohim, as well as other
  • within himself the words: B'reschit tiara elohim et haschamayim
  • Beings called in Genesis the Elohim, reflecting within themselves.
  • these cosmic Beings, who are called in Genesis the Elohim, musing in
  • As for the Elohim
  • “Elohim.” Whoever wishes to get an idea of what
  • Elohim.
• Title: Genesis: Lecture II
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  • Steiner describes the formative work of the Elohim, as well as other
  • Elohim.
  • called up in our own souls. Thus we may think of the Elohim as
  • pondering. What the Elohim ponder is expressed by
  • Elohim. Now you know that these Elohim came over to earth evolution
  • something the same with the Elohim, when they said to themselves:
  • Thus the Elohim could say to themselves: “At the stage to which
  • how the Elohim, turning their attention to this complex after their
  • content of the meditation of the Elohim before our souls in more
  • soul-spiritual of the Elohim. But we must not think of the Elohim as
  • Elohim, as if they resembled man. Nevertheless in their case too we
  • the Elohim in somewhat the same way. All this surging
  • understood if it is looked upon as the bodily vehicle of the Elohim's
  • external embodiment of the Elohim. But we have to make a further
  • more connected with the bodily, denser functions of the Elohim, and
  • upon the entire cosmos as an embodiment of the Elohim, we can say
  • spiritual part of the Elohim to the elements: Ruach Elohim
  • the Elohim permeated the other elements. We can only understand the
  • that the spirit of the Elohim broods, because what the physical
  • warmth radiates from the hen, so the spirit of the Elohim radiates by
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• Title: Genesis: Lecture III
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  • Steiner describes the formative work of the Elohim, as well as other
  • life again from the soul of the Elohim in a new form, a modified
  • the Elohim — at first, as I said yesterday, in a state of
  • wabohu, the Elohim caused what had once before in the past been
  • musing the Elohim brought it about that a separation took place in
  • have just described to you what the Elohim did. Within the
  • this way, that the Elohim so acted on the waters that on the one side
  • “within the vortex of elementary states the Elohim first
  • exact rendering of what is meant; the Elohim separated what tends to
  • “day” the Elohim separated the airy from the watery. In
  • condensation, and we have to say that, as the Elohim on the second
  • that after the Elohim had separated the earth from the water, the
  • the Elohim there arose the plant life which had been present on the
  • third “day” of creation we are told that the Elohim
  • unitary body at an earlier stage, the Elohim in their cosmic musing
  • earth had been fully created. So the Elohim prepared the earth by
  • itself as earth, at last there came something into which the Elohim
  • Elohim, that they all worked together in order to bring about at last
  • Earlier it says “the Elohim created,” or “the
  • Elohim spoke.” There we have the feeling that we are dealing
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• Title: Genesis: Lecture IV
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  • The Forming and Creating of Beings by the Elohim.
  • Steiner describes the formative work of the Elohim, as well as other
  • The Forming and Creating of Beings by the Elohim.
  • the soul-spiritual of the Elohim expanded and that a warmth element
  • elementary condition. In saying “The spirit of the Elohim
  • that something was stimulated by the Elohim in the material
  • Elohim introduced into the elementary matter, is difficult to
  • word what I have just indicated — that the Elohim stimulated
  • appear before the mind's eye in the Genesis account are the Elohim,
  • and the question arises: what kind of Beings are the Elohim? So that
  • Now the question is, where within this order do the Elohim
  • called Elohim. Thus the Elohim are lofty, sublime spiritual Beings
  • activity of the Elohim is four stages higher than human thinking, it
  • hierarchies. Let us once more remind ourselves that in the Elohim we
  • hierarchy next below that of the Elohim, mentioned in the Genesis
  • account? Since we know what lofty, sublime Beings the Elohim are, we
  • after the Elohim had unfolded the main creative activity they made
  • is undertaken by the Elohim themselves; but after they had laid down
  • hierarchical Beings one stage lower than the Elohim, Beings whom the
  • Elohim used as subordinate spirits. After the Elohim through their
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• Title: Genesis: Lecture V
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  • Steiner describes the formative work of the Elohim, as well as other
  • Bible is referring to the Spirit of the Elohim — Ruach Elohim
  • Elohim) said, Let there be light; and there was light is
  • appointed under the Elohim. We may also assume that, just as on the
  • positive side these servants of the Elohim, these Spirits of
  • something that the Elohim find already there. Light is something they
  • light. But just as out of the light the Elohim appoint the Beings
  • as darkness stands together on one side in opposition to the Elohim
  • servants of the Elohim, the Beings indicated by the word
  • task by the Elohim, so the backward Archai also, those Spirits of
  • the Elohim, they must inweave into their own work in an orderly
  • Elohim placed the Spirits of Personality as their deputies in charge
  • Elohim employ not only the Beings designated by yom, day, but they
  • Elohim planned the main lines of existence; they deputed the advanced
  • the Elohim and who are at the stage of the Time-Spirits, the Spirits
  • anew. Thus we saw yesterday how in the Spirit of the Elohim who
  • translation would be: And the Elohim appointed Beings to regulate the
  • than the tasks of the Elohim. Then come the regulators, the
  • it was the Elohim who brought light into existence; they manifested
  • when it has been said that the Elohim or Spirits of Form manifested
• Title: Genesis: Lecture VI
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  • Elementary Existence and the Spiritual Beings behind it. Jahve-Elohim
  • Steiner describes the formative work of the Elohim, as well as other
  • Jahve-Elohim
  • activity of the Elohim, we have to say that through their meditation
  • the Elohim recreated, as out of memory, something which I have
  • happened to the Elohim what happens to us when we try to create
  • described as the cosmic meditation of the Elohim. When we are told
  • took place, that the Elohim made a division between the fluid and the
  • must certainly think of the cosmic act of meditation of the Elohim
  • the Elohim. Up to the present we have, from quite a different
  • back to our Elohim, to the Spirits of Form. You see how everything
  • truth live the Spirits of Form, the Elohim.
  • can also say that we fmd everywhere the activity of the Elohim, the
  • interwoven by the Elohim themselves, by the Spirits of Form.
  • Spirits of Form, the Elohim. That is something which lies in the
  • and of the Elohim which compresses itself into our sense-existence to
  • revelation of the Elohim.
  • substance of the Thrones as the Spirits of Form, as the Elohim
  • aeriform element, the Elohim in the warmth, gradually attains to the
  • co-operation of the Elohim with the Thrones. In the element of air,
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• Title: Genesis: Lecture VII
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  • Steiner describes the formative work of the Elohim, as well as other
  • the Elohim. He perceived the activity of the Elohim somewhat as today
  • “Something is standing before me.” Even the Elohim could
  • are separated. This did not come about even for the Elohim until the
  • time of earth evolution. During the Moon evolution, when these Elohim
  • the Elohim did not merely feel themselves to be flowing with the
  • not make the Elohim say anything like this: “We see the light
  • the biblical words by saying “and the Elohim experienced the
  • the Elohim speeded through space with the light, were in the light,
  • what we call spiritual sound was not perceived by the Elohim as
  • to say something like this: “And the Elohim saw the light in
  • could not go on in the same way to say: “And the Elohim during
  • second “day” of creation that the Elohim perceived the
  • not be said of this work of the Elohim that they perceived.
• Title: Genesis: Lecture VIII
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  • Steiner describes the formative work of the Elohim, as well as other
  • Elohim on the sixth day of creation, just as water freezes into ice.
  • When the spirit of the Elohim weaves and broods through these
  • circumference of the earth, where the Elohim and the Beings
  • being fashioned as an organ within the Elohim, the Archai and so on
  • which came to him through the elevation of the Elohim into a unity.
  • We have already spoken of this unifying of the Elohim and have said
  • of the Elohim and later of Jahve-Elohim We have said that the
  • characteristic of the Elohim was that they wove in the element of
  • period of development described in Genesis the Elohim had advanced so
  • Jahve-Elohim, a change in their nature was involved. This change
  • to take place in order that the Elohim likewise should rise to a
  • of warmth to that of air, so we should expect the Elohim too, in
  • requisite strength, the power of the Elohim risen to the stage of
  • Jahve-Elohim, to enable them to fulfil the meaning of earth
  • to wait until the Elohim had become Jahve-Elohim. Only then could he
  • be given the Jahve-Elohim strength. He had to be bodied forth in the
  • weaving of Jahve-Elohim, in the air, but he was not to take this
  • Jahve-Elohim. This the Genesis account conveys in a very subtle way;
  • the Elohim had advanced to the stage of Jahve-Elohim, after
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• Title: Genesis: Lecture IX
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  • Steiner describes the formative work of the Elohim, as well as other
  • withdrew from the earth, which the Elohim called
  • of the sun the Elohim withdrew, transferring their scene of action to
  • periphery. But not all of them went. A part of the Elohim remained
  • within it. And that part of the spiritual forces of the Elohim which
  • the leading Guiding Powers were the Elohim. And the forces which
  • forces which brought about the cosmic advancement of the Elohim to
  • Jahve-Elohim. Part of the Elohim forces remained united with the moon
  • and then withdrew it from our earth. Thus Jahve-Elohim is intimately
  • to the Elohim; he would not have been able to sever himself, and
  • attain to independent being. But because the Elohim withdrew with the
  • off from the Elohim, in order that he might become an independent
  • something of the moon-earth-dust. But since Jahve-Elohim is united
  • with this moon-nature, it means that it is Jahve-Elohim who has
  • correct to say that in the cosmic progress of the Elohim Jahve-Elohim
  • that Jahve-Elohim formed man of the dust of the earth. For that is
  • what it says. None of the translations which convey that Jahve-Elohim
  • Jahve-Elohim imprinted into man the earth-dust.
  • scientific research. But here, in the words “And Jahve-Elohim
  • came to them out of the realm wherein the Elohim, and Jahve-Elohim,
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• Title: Genesis: Lecture X
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  • Steiner describes the formative work of the Elohim, as well as other
  • of the Elohim to become JahveElohim. We had to think of this advance
  • Being who represents the Elohim as one undivided entity, with Him
  • whom we call Jahve-Elohim. The first phase of the action of the moon
  • Elohim set about combining their activities in order to make man
  • the Elohim, each with his different capacity, worked together as a
  • purpose of the Elohim as a group.
  • the Elohim took place before the earth-dust had been imprinted into
  • existence by the Elohim, still in the Lemurian age?
  • arose on the sixth “day” as the common purpose of the Elohim.
  • later under the influence of Jahve-Elohim. You will appreciate that
  • we cannot speak of the human creation of the Elohim as separately
  • male and female in the sense of today; the Elohim-man was at the same
  • expressed by the Elohim in the words Let us make man, was
  • Through this deed of the Elohim the bisexual man was created. That is
  • They take exception to the view that the Elohim-man was male-female,
  • the Elohim. I should like to ask such commentators on what they base
  • Elohim-creation we have man at a preparatory stage. All the processes
  • higher level. It was the deed of Jahve-Elohim which first made man
  • to man. But how is it applied to man? At the moment when Jahve-Elohim
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Erster Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Zweiter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • B'reschit bara elohim et haschamajim w'et ha'arez.
  • sich sinnt, dasjenige vor, was in der Genesis die Elohim
  • die als die Elohim bezeichnet werden, wir denken sie uns so
  • die Elohim selber — wir werden sie im Verlaufe der
  • heranzudringen —, die Elohim selber, was sind sie
  • althebräischen Weisen bei dem Worte Elohim. Und jetzt
• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Dritter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • Dasein dirigiert wird durch die Elohim.
  • den Raum hineingelagert die Elohim, und wir denken uns das, was
  • Vorstellungskomplexe. So dringen in der Seele der Elohim herauf
  • daß diese Elohim herüberkamen in ihrer eigenen
  • ist. — So konnte für die Elohim beschrieben werden,
  • ineinanderwogen. Also konnten die Elohim etwa sagen: So also
  • beachten, daß die Elohim, nachdem sie sich erinnert
  • Damit haben wir also das, was die Elohim ersannen, noch genauer
  • des Seelisch-Geistigen der Elohim. Wenn wir aber diese Elohim
  • bei diesen Elohim schon eine Art von Scheidung in ihrer
  • Vormenschheit, die also in der Bibel als die Elohim bezeichnet
  • solches müssen wir nun auch in bezug auf die Elohim, wenn
  • Elohim. Also alles das, was sich als elementarisches Weben des
  • Elohim. Aber wir müssen die Teile der Elohim wieder in
  • Elohim geknüpft denken. Und in alledem, was als
  • wirkte das, was wir nennen können das Geistige der Elohim.
  • den ganzen Kosmos auffassen als eine Leiblichkeit der Elohim:
  • der Elohim, und in dem Wärmeelemente webte das Geistige.
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Vierter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • etwa sollen wir uns vorstellen, wie aus der Seele der Elohim
  • Erinnerung der Elohim wieder auf, tauchte auf, wie wir gestern
  • in das tohu wabohu, da schieden die Elohim das, was schon
  • müssen wir sagen: Die Elohim bewirkten durch ihr
  • haben, so kann man sagen: Die Elohim bewirkten, daß die
  • Die Elohim trennten zunächst innerhalb der
  • die Elohim. Das ist der zweite Moment in der
  • Wir können sagen, daß im zweiten Momente die Elohim
  • und müßten sagen: So wie die Elohim im zweiten
  • Erdenhaften, nachdem die Elohim das Erdenhafte abgetrennt haben
  • kosmische Erinnerung. In dem kosmischen Sinnen der Elohim
  • dritten Schöpfungstage geschildert wird, wie die Elohim
  • hatte, machten die Elohim wirksam in ihrem kosmischen Sinnen
  • wiederholten die Elohim durch die fünf sogenannten
  • etwas heraus, in das die sieben Elohim hineingießen
  • die sieben Elohim zusammenwirkten, um zuletzt die Krönung
  • ganz bestimmter Weise ausgedrückt: «die Elohim
  • schufen», «die Elohim sprachen», und so weiter.
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Fünfter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • übersetzt werden «Der Geist der Elohim brütete
  • Geistig-Seelische der Elohim sich ausbreitet und daß jenes
  • Geist der Elohim durchstrahlte wärmebrütend das
  • Elohim sprachen: Es werde Licht! Und es ward Licht.»
  • erregt wurde durch die Elohim inmitten der stofflichen
  • bezeichnen, was die Elohim da hineinfügten in die
  • was hier angedeutet worden ist: Die Elohim erregten in den
  • das seelische Auge die Elohim, und da muß uns im Sinne
  • Welcher Art waren denn eigentlich die Elohim, was waren das
  • gehören denn die Elohim?
  • Rangordnung der Elohim. Wir wissen aus dem, was wir im Laufe
  • Elohim nennen. Das sind also geistige Wesenheiten, die, als
  • bekommen wir einen Begriff von der Erhabenheit dieser Elohim
  • der Elohim nicht bloß ein Ordnen und Bilden und Schaffen
  • innerhalb einer Gedankenwelt, sondern dieses Sinnen der Elohim
  • Elohim hocherhabene Wesenheiten vor uns haben, die schon zur
  • hinausgeschritten waren. Diese Wesenheiten der Elohim
  • unmittelbar unter der Hierarchie der Elohim steht, von den
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Sechster Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • der Geist der Elohim, Ruach Elohim. Aber wenn wir den Sinn der
  • stattfindet, wo die Worte erklingen: «Und die Elohim
  • Ausdruck jom, Tag, etwas wie eine von den Elohim bestellte
  • Wesenheit von dem Rang der Archai, unterhalb der Elohim, zu
  • wirksam sind diese Diener der Elohim, diese Geister der
  • Finsternis ist etwas, was die Elohim vorfinden, das Licht
  • die Elohim diejenigen Wesenheiten hinstellen, die mit jom, Tag,
  • sagen: Den Elohim steht auf der einen Seite entgegen alles das,
  • hingestellt werden von den Elohim, so werden, um die ganze
  • Elohim, dann mußten sie in ihre Arbeit regelrecht
  • müssen. Wenn die Elohim also über das Weben der
  • stellen die Elohim, trivial gesprochen, nicht bloß die
  • Schilderung des Tatbestandes: Und die Elohim, sie nannten das,
  • Genesis: Die Elohim zeichneten die großen Linien des
  • Wesenheiten, die Helfer der Elohim sind und die auf der Stufe,
  • Geiste der Elohim, die über den Wassern brüteten, wie
  • wiedergeben kann mit den Worten: «Und die Elohim setzten
  • Und die Elohim stellten an ihre Plätze hin die Ordner des
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Siebenter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • Tätigkeit der Elohim ist, was in der Genesis mit bara
  • bezeichnet wird, so müssen wir sagen: Ja, die Elohim
  • diesen Elohim, wie es uns geht, wenn wir aus der Erinnerung
  • kosmisches Sinnen der Elohim bezeichnet haben, ähnlich
  • kosmisches Sinnen stattfindet, daß die Elohim abtrennen
  • auch das kosmische Sinnen der Elohim ins Auge fassen, denen
  • die Elohim. Von einer ganz anderen Seite her haben wir bisher
  • kommen wir wiederum zu unseren Elohim, zu unseren Geistern der
  • Geister der Form, die Elohim, leben.
  • finden auch das Wirken der Elohim, das eigentliche Kraftelement
  • Willens durchsetzt und durchwoben von den Elohim selber, von
  • Geister der Form, der Elohim. Das liegt im Übersinnlichen.
  • Elohim, das drängt herein in unser sinnliches Dasein,
  • äußere Offenbarung der Elohim.
  • Substanz der Throne als die Elohim selber, als die Geister der
  • Wärmehaften das der Elohim, der steigt allmählich auf
  • ein Durcheinanderwirken der Elohim mit den Thronen. Wir richten
  • von der gesagt wird, die Elohim beschlossen sie, indem sie
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Achter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • später die Elohim wurden, die nahm er in seinem eigenen
  • Tätigkeit dieser Elohim wahr. Das war in ihm; es spiegelte
  • Das konnten auch die Elohim nicht sagen, das gab es nicht
  • Elohim erst während der Erdenzeit auf. Wenn sie sich
  • fühlten, diese Elohim, während der alten Monden-zeit
  • Entwickelung in der Genesis entgegentritt «Und die Elohim
  • Worte «Und die Elohim sprachen: <Es werde
  • Licht!>» hinzufügt «Und die Elohim sahen das
  • sich die Elohim nun sagen: Ja, wir sehen das Licht und sind
  • die Elohim sahen das Licht», sondern «Sie sahen,
  • entgegentritt «Die Elohim sahen das Licht», daß
  • wird «Und die Elohim sahen das Licht, und sie sahen,
  • die Elohim erlebten das Bewußtsein, daß sich ihnen
  • der in der Genesis steht: «Und die Elohim sahen das
  • hätte gesagt werden müssen: Und die Elohim eilten
  • Elohim das, was wir geistig klanghaft nennen, nicht in solcher
  • müßte sie uns etwa sagen: «Und die Elohim sahen
  • Weise fortfahren: «Und die Elohim nahmen wahr während
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Neunter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • sechsten Schöpfungstage durch das Werk der Elohim den
  • Elohim webt, brütet durch diese Komplexe, was bereitet
  • — Da also, wo im Umkreise der Erde die Elohim und ihre
  • innerhalb der Elohim, der Archai und so weiter sich bildete, in
  • daß die Elohim gleichsam zu ihrer Einheit emporgestiegen
  • sind. Wir haben ja von diesem Einswerden der Elohim gesprochen
  • darstellt, indem sie vorher von den Elohim spricht und dann von
  • Jahve-Elohim. Wir haben die Wesenheit der Elohim dadurch
  • ankündigten. — Als die Elohim am Ende jener
  • Einheitsbewußtsein, von einem Jahve-Elohim sprechen
  • Wesenheit dieser Elohim.
  • Fragen wir uns jetzt: Wenn die Elohim ein ähnliches
  • daß da, wo die Elohim das Einheitsbewußtsein
  • herbeizuführen, die Kraft von Jahve-Elohim, nach dem
  • Avancement der Elohim zu Jahve-Elohim. Der Mensch mußte
  • den Elohim Jahve-Elohim geworden war. Dann erst konnte ihm die
  • Kraft gegeben werden, die Jahve-Elohim-kraft. In dem Weben des
  • Jahve-Elohim, in der Luft mußte er sich inkorporisieren,
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Zehnter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • Jahve-Elohim hatte noch nicht regnen lassen».
  • Elohim es «Himmel» nannten, mit dem zugleich
  • Elohim das größere Licht und das kleinere Licht, das
  • die Elohim von der Erde hinausgegangen, um ihren Schauplatz
  • Aber nicht alle. Es blieb sozusagen etwas von den Elohim mit
  • geistigen Elohim-kräften mit der Erde vereint blieb, ist
  • Elohim die großen, dirigierenden Kräfte waren. Und
  • was von diesen Elohim-kräften jene große gewaltige
  • Avancement der Elohim zu Jahve-Elohim, was hinaufgeführt
  • hat das Wesen der Elohim zu Jahve-Elohim. Das blieb mit dem
  • verbunden das, was wir als Jahve-Elohim bezeichnen.
  • geblieben mit der Wesenhaftigkeit der Elohim, er hätte
  • Selbständigkeit. Da aber die Elohim sich mit ihrer Sonne
  • damit er sich abschnüren konnte von den Elohim, damit er
  • verknüpft ist Jahve-Elohim, so bedeutet das, daß
  • Jahve-Elohim derjenige ist, der das mondenhaft
  • richtig so bezeichnet wird: Im kosmischen Avancement der Elohim
  • kam die Zeit, da Jahve-Elohim der menschlichen Leiblichkeit den
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• Title: Die Geheimnisse der biblischen Schöpfungsgeschichte: Elfter Vortrag
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  • Die sieben Schöpfungstage / Die Elohim, ihr Wesen-Gestalten und
  • wirkenden geistigen Wesenheiten. Jahve-Elohim / Die Komposition des
  • erfolgt war, den wir als ein kosmisches Avancement der Elohim
  • zu Jahve-Elohim bezeichnet haben. Dieses Aufsteigen mußten
  • der Elohim denken, das, was wir Jahve-Elohim nennen. So
  • Jahve-Elohim hauchte dem Menschen den göttlichen Hauch ein
  • gesagt wird, daß sich die Wesenheiten der Elohim
  • Zuerst entstand dieser Erdenmensch dadurch, daß die Elohim
  • zunächst das gemeinsame Ziel der Gruppe der Elohim.
  • Einhauchung des von Jahve-Elohim geprägten lebendigen
  • Elohim. Wie war also der Mensch, den die Elohim noch
  • jenen Menschen, die als das gemeinsame Ziel der Elohim
  • Elohim es bildeten, noch nicht so dicht wie heute, und die
  • später ein unter dem Einfluß von Jahve-Elohim. Sie
  • der Elohim gar nicht im Sinne von heute als männlich und
  • Sinne, wie die Bibel es durch die Elohim ausspricht:
  • es entstand durch diese Schöpfung der Elohim der Mensch
  • modernen Bibeln übersetzt ist: «Und die Elohim
  • Ebenbild der Elohim, das, was nach dem Bilde der Elohim
  • haben wir es also zu tun bei dem Werke der Elohim mit einem
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• Title: Genesis: Lecture I
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  • Steiner describes the formative work of the Elohim, as well as other
  • within himself the words: B'reschit tiara elohim et haschamayim
  • Beings called in Genesis the Elohim, reflecting within themselves.
  • these cosmic Beings, who are called in Genesis the Elohim, musing in
  • As for the Elohim
  • “Elohim.” Whoever wishes to get an idea of what
  • Elohim.
• Title: Genesis: Lecture II
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  • Steiner describes the formative work of the Elohim, as well as other
  • Elohim.
  • called up in our own souls. Thus we may think of the Elohim as
  • pondering. What the Elohim ponder is expressed by
  • Elohim. Now you know that these Elohim came over to earth evolution
  • something the same with the Elohim, when they said to themselves:
  • Thus the Elohim could say to themselves: “At the stage to which
  • how the Elohim, turning their attention to this complex after their
  • content of the meditation of the Elohim before our souls in more
  • soul-spiritual of the Elohim. But we must not think of the Elohim as
  • Elohim, as if they resembled man. Nevertheless in their case too we
  • the Elohim in somewhat the same way. All this surging
  • understood if it is looked upon as the bodily vehicle of the Elohim's
  • external embodiment of the Elohim. But we have to make a further
  • more connected with the bodily, denser functions of the Elohim, and
  • upon the entire cosmos as an embodiment of the Elohim, we can say
  • spiritual part of the Elohim to the elements: Ruach Elohim
  • the Elohim permeated the other elements. We can only understand the
  • that the spirit of the Elohim broods, because what the physical
  • warmth radiates from the hen, so the spirit of the Elohim radiates by
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• Title: Genesis: Lecture III
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  • Steiner describes the formative work of the Elohim, as well as other
  • life again from the soul of the Elohim in a new form, a modified
  • the Elohim — at first, as I said yesterday, in a state of
  • wabohu, the Elohim caused what had once before in the past been
  • musing the Elohim brought it about that a separation took place in
  • have just described to you what the Elohim did. Within the
  • this way, that the Elohim so acted on the waters that on the one side
  • “within the vortex of elementary states the Elohim first
  • exact rendering of what is meant; the Elohim separated what tends to
  • “day” the Elohim separated the airy from the watery. In
  • condensation, and we have to say that, as the Elohim on the second
  • that after the Elohim had separated the earth from the water, the
  • the Elohim there arose the plant life which had been present on the
  • third “day” of creation we are told that the Elohim
  • unitary body at an earlier stage, the Elohim in their cosmic musing
  • earth had been fully created. So the Elohim prepared the earth by
  • itself as earth, at last there came something into which the Elohim
  • Elohim, that they all worked together in order to bring about at last
  • Earlier it says “the Elohim created,” or “the
  • Elohim spoke.” There we have the feeling that we are dealing
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• Title: Genesis: Lecture IV
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  • Steiner describes the formative work of the Elohim, as well as other
  • the soul-spiritual of the Elohim expanded and that a warmth element
  • elementary condition. In saying “The spirit of the Elohim
  • that something was stimulated by the Elohim in the material
  • Elohim introduced into the elementary matter, is difficult to
  • word what I have just indicated — that the Elohim stimulated
  • appear before the mind's eye in the Genesis account are the Elohim,
  • and the question arises: what kind of Beings are the Elohim? So that
  • Now the question is, where within this order do the Elohim
  • called Elohim. Thus the Elohim are lofty, sublime spiritual Beings
  • activity of the Elohim is four stages higher than human thinking, it
  • hierarchies. Let us once more remind ourselves that in the Elohim we
  • hierarchy next below that of the Elohim, mentioned in the Genesis
  • account? Since we know what lofty, sublime Beings the Elohim are, we
  • after the Elohim had unfolded the main creative activity they made
  • is undertaken by the Elohim themselves; but after they had laid down
  • hierarchical Beings one stage lower than the Elohim, Beings whom the
  • Elohim used as subordinate spirits. After the Elohim through their
  • of the Elohim. They carry out what the Elohim direct from their
  • Elohim. They were appointed by the Elohim to carry out the plans for
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• Title: Genesis: Lecture V
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  • Steiner describes the formative work of the Elohim, as well as other
  • Bible is referring to the Spirit of the Elohim — Ruach Elohim
  • Elohim) said, Let there be light; and there was light is
  • appointed under the Elohim. We may also assume that, just as on the
  • positive side these servants of the Elohim, these Spirits of
  • something that the Elohim find already there. Light is something they
  • light. But just as out of the light the Elohim appoint the Beings
  • as darkness stands together on one side in opposition to the Elohim
  • servants of the Elohim, the Beings indicated by the word
  • task by the Elohim, so the backward Archai also, those Spirits of
  • the Elohim, they must inweave into their own work in an orderly
  • Elohim placed the Spirits of Personality as their deputies in charge
  • Elohim employ not only the Beings designated by yom, day, but they
  • Elohim planned the main lines of existence; they deputed the advanced
  • the Elohim and who are at the stage of the Time-Spirits, the Spirits
  • anew. Thus we saw yesterday how in the Spirit of the Elohim who
  • translation would be: And the Elohim appointed Beings to regulate the
  • than the tasks of the Elohim. Then come the regulators, the
  • it was the Elohim who brought light into existence; they manifested
  • when it has been said that the Elohim or Spirits of Form manifested
• Title: Genesis: Lecture VI
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  • Steiner describes the formative work of the Elohim, as well as other
  • activity of the Elohim, we have to say that through their meditation
  • the Elohim recreated, as out of memory, something which I have
  • happened to the Elohim what happens to us when we try to create
  • described as the cosmic meditation of the Elohim. When we are told
  • took place, that the Elohim made a division between the fluid and the
  • must certainly think of the cosmic act of meditation of the Elohim
  • the Elohim. Up to the present we have, from quite a different
  • back to our Elohim, to the Spirits of Form. You see how everything
  • truth live the Spirits of Form, the Elohim.
  • can also say that we find everywhere the activity of the Elohim, the
  • interwoven by the Elohim themselves, by the Spirits of Form.
  • Spirits of Form, the Elohim. That is something which lies in the
  • and of the Elohim which compresses itself into our sense-existence to
  • revelation of the Elohim.
  • substance of the Thrones as the Spirits of Form, as the Elohim
  • aeriform element, the Elohim in the warmth, gradually attains to the
  • co-operation of the Elohim with the Thrones. In the element of air,
  • this super-sensible being of whom it is said: The Elohim made a
  • member of the hierarchical order, say of the Elohim; so long as they
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• Title: Genesis: Lecture VII
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  • Steiner describes the formative work of the Elohim, as well as other
  • the Elohim. He perceived the activity of the Elohim somewhat as today
  • “Something is standing before me.” Even the Elohim could
  • are separated. This did not come about even for the Elohim until the
  • time of earth evolution. During the Moon evolution, when these Elohim
  • the Elohim did not merely feel themselves to be flowing with the
  • not make the Elohim say anything like this: “We see the light
  • the biblical words by saying “and the Elohim experienced the
  • the Elohim speeded through space with the light, were in the light,
  • what we call spiritual sound was not perceived by the Elohim as
  • to say something like this: “And the Elohim saw the light in
  • could not go on in the same way to say: “And the Elohim during
  • second “day” of creation that the Elohim perceived the
  • not be said of this work of the Elohim that they perceived.
• Title: Genesis: Lecture VIII
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  • Steiner describes the formative work of the Elohim, as well as other
  • Elohim on the sixth day of creation, just as water freezes into ice.
  • When the spirit of the Elohim weaves and broods through these
  • circumference of the earth, where the Elohim and the Beings
  • being fashioned as an organ within the Elohim, the Archai and so on
  • which came to him through the elevation of the Elohim into a unity.
  • We have already spoken of this unifying of the Elohim and have said
  • of the Elohim and later of Jahve-Elohim We have said that the
  • characteristic of the Elohim was that they wove in the element of
  • period of development described in Genesis the Elohim had advanced so
  • Jahve-Elohim, a change in their nature was involved. This change
  • to take place in order that the Elohim likewise should rise to a
  • of warmth to that of air, so we should expect the Elohim too, in
  • requisite strength, the power of the Elohim risen to the stage of
  • Jahve-Elohim, to enable them to fulfil the meaning of earth
  • to wait until the Elohim had become Jahve-Elohim. Only then could he
  • be given the Jahve-Elohim strength. He had to be bodied forth in the
  • weaving of Jahve-Elohim, in the air, but he was not to take this
  • Jahve-Elohim. This the Genesis account conveys in a very subtle way;
  • the Elohim had advanced to the stage of Jahve-Elohim, after
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• Title: Genesis: Lecture IX
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  • Steiner describes the formative work of the Elohim, as well as other
  • withdrew from the earth, which the Elohim called
  • of the sun the Elohim withdrew, transferring their scene of action to
  • periphery. But not all of them went. A part of the Elohim remained
  • within it. And that part of the spiritual forces of the Elohim which
  • the leading Guiding Powers were the Elohim. And the forces which
  • forces which brought about the cosmic advancement of the Elohim to
  • Jahve-Elohim. Part of the Elohim forces remained united with the moon
  • and then withdrew it from our earth. Thus Jahve-Elohim is intimately
  • to the Elohim; he would not have been able to sever himself, and
  • attain to independent being. But because the Elohim withdrew with the
  • off from the Elohim, in order that he might become an independent
  • something of the moon-earth-dust. But since Jahve-Elohim is united
  • with this moon-nature, it means that it is Jahve-Elohim who has
  • correct to say that in the cosmic progress of the Elohim Jahve-Elohim
  • that Jahve-Elohim formed man of the dust of the earth. For that is
  • what it says. None of the translations which convey that Jahve-Elohim
  • Jahve-Elohim imprinted into man the earth-dust.
  • scientific research. But here, in the words “And Jahve-Elohim
  • came to them out of the realm wherein the Elohim, and Jahve-Elohim,
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• Title: Genesis: Lecture X
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  • Steiner describes the formative work of the Elohim, as well as other
  • of the Elohim to become JahveElohim. We had to think of this advance
  • Being who represents the Elohim as one undivided entity, with Him
  • whom we call Jahve-Elohim. The first phase of the action of the moon
  • Elohim set about combining their activities in order to make man
  • the Elohim, each with his different capacity, worked together as a
  • purpose of the Elohim as a group.
  • the Elohim took place before the earth-dust had been imprinted into
  • existence by the Elohim, still in the Lemurian age?
  • arose on the sixth “day” as the common purpose of the Elohim.
  • later under the influence of Jahve-Elohim. You will appreciate that
  • we cannot speak of the human creation of the Elohim as separately
  • male and female in the sense of today; the Elohim-man was at the same
  • expressed by the Elohim in the words Let us make man, was
  • Through this deed of the Elohim the bisexual man was created. That is
  • They take exception to the view that the Elohim-man was male-female,
  • the Elohim. I should like to ask such commentators on what they base
  • Elohim-creation we have man at a preparatory stage. All the processes
  • higher level. It was the deed of Jahve-Elohim which first made man
  • to man. But how is it applied to man? At the moment when Jahve-Elohim
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• Title: Lecture: Wonders of the World: Lecture 5
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  • I then said about the Elohim, about the culmination of the Elohim in
  • Elohim, that Jahve, belonged to the gods who could not be directly
  • Jahve, as the extract of the Elohim, means life itself to the ancient
  • Hebrew people. Union with the hierarchy of the Elohim is life, and
  • substance of the Elohim, or of Jahve, meant to die.
  • entirely to the principle of the Elohim, is completely given up to
  • are in marked contrast to the Elohim, to Jahve, who is pre-eminently