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• Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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  • telling him that the deeds of gods are needed in order to give rise
• Title: Lecture: The Elementary Kingdoms
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  • Godhead within him, but the nature and Being of this Godhead
• Title: Lecture: The Errors of Spiritual Investigation
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  • cannot but look with a sigh to the protective God of Time,
• Title: Lecture: Wonders of the World: Lecture 1
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • the messenger of the gods, and in view of what our
  • knowledge of the gods and of divine things, knowledge of
  • that ancient clairvoyance. He looked up to that goddess called
  • gods, so that they should not cause the hearts and souls of men to
• Title: Lecture: Wonders of the World: Lecture 2
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • to the gods as food. We know too that the gods recognised the impious
  • nature of this act, and only one — a goddess — partook of
  • a shoulder-blade. That goddess was Demeter. In this remarkable touch
  • human soul, is carried off by Pluto, the god of the underworld. The
  • Demeter, the fecundating goddess of the whole world, the clairvoyant
  • about the development of the Greek gods. I pointed out how Demeter
  • in ancient times. Now there were also other gods working in like
  • was the same with other gods. In nourishing human beings, in causing
  • whole of their outer conduct. When the gods assumed the forms they
  • the forces of Nature. Thus the gods withdrew from the forces of
  • of Greek thought in the matter, that originally the gods bestowed
  • Nature more or less withdrew, and later the gods substituted a moral
  • Mysteries they saw the activity of the gods, as previously they had
  • earliest Greek period attributed the moral law to the same gods who
  • but to gods who had come down to men and who had in the Mysteries
  • gods! When in old age Eros begins to withdraw from the human body,
  • of the Greek gods. That will be the greatest event for the future
  • only see the Godhead in a body which was visible to the physical eye,
  • meaning in the old Rosicrucian formula about God the Son, who once,
• Title: Lecture: Wonders of the World: Lecture 3
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • macrocosm and consequently peopled the world with the gods who were
• Title: Lecture: Wonders of the World: Lecture 4
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • the position of the three great gods, Zeus, Poseidon and Pluto in
  • far more closely bound up with the human being than the other gods
  • human. That god is Dionysos. Just as we have to look upon Pluto as
  • gods’. In the language of olden time ‘the gods’
  • — but the bodies of gods? What has gone forth into space from
  • the bodies of the gods has become star. Looking up into the starry
  • said to himself: ‘The spiritual beings whom we revere as gods
  • of gods, gods whose souls work on in the world in another way,
  • defined in this abstract way, as bodies through which the gods
  • one has to understand that the stars are bodies which the gods have
  • this we find the difference between all the planetary gods and the
  • the planet Venus, and of the connection of other gods with other
• Title: Lecture: Wonders of the World: Lecture 5
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • knows, Dionysos is one of the Greek gods, and the question must have
  • arisen in your minds as to the nature of the Greek gods in general. I
  • the higher hierarchies the ancient Greeks regarded their gods as
  • quite clear from the way in which they depicted their gods, giving
  • have to strive to make progress, the gods immediately above them do
  • have. In fact, compared with the gods of Egypt or Persia, the Greek
  • gods needed so much to make progress in their own evolution that they
  • human. The bond between gods and men was looser than ever before. It
  • their gods as so human. This very fact may well prompt us to ask
  • their gods. We can be in no doubt — their very qualities
  • what these gods were trying to do, what they were seeking to gain by
  • that all their gods were imbued with the Luciferic principle.
  • towards their gods is in sharp contrast to that of another people. We
  • Elohim, that Jahve, belonged to the gods who could not be directly
  • ancient Hebrew consciousness of God is wonderfully portrayed in that
  • ‘Curse God and die.’ There is something magnificent,
  • evolution on the Moon. But we are not told that the Greek gods
  • their gods did nevertheless incarnate in physical bodies,
  • gods we have beings who underwent their fleshly incarnation in
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• Title: Lecture: Wonders of the World: Lecture 6
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • year's Cycle. I am referring to the world of the Greek gods and
  • Greek gods? The reason is that such a study can provide — as
  • gods. Anyone who looks upon this world as having no inner coherence,
  • express. This world of the Greek gods, in its wisdom-filled
  • of the Greek gods, we cannot help seeing the equivalent of our own
  • drawn to yet another thing. While the rest of the gods represent what
  • Zeus and the other figures of the upper gods ... the ancient Greek
  • different from what lived in the gods of Zeus's world.
• Title: Lecture: Wonders of the World: Lecture 7
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • associated with the upper gods — with Zeus, Poseidon, Pluto,
  • everything which had to do with the upper gods exoterically, by means
  • gods, and what was withdrawn into the sanctity of the Mysteries? What
  • was the fundamental difference? In their ideas about the upper gods,
  • instructed by the gods, it was the truth. They meant that men who
• Title: Lecture: Wonders of the World: Lecture 8
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • man there lies something which once upon a time the gods implanted in
  • ‘The gods have sacrificed a piece of their own existence, they
  • certain indolence say: ‘What do I want with knowledge? The gods
  • one it had earlier in the body of the gods, but in a mysterious way
  • we give it back again to the gods in the form which it has acquired
  • noble heritage which the gods have given us, so that they may share
  • gods themselves in the depths of our life-body we are unable to give
  • back to the gods again in the same state in which we received it, but
  • the Earth. Thus we have indicated two realms of gods, two spiritual
  • try to form an idea of how the one category of gods is related to the
  • other. Please take careful note of the relationship of those gods
  • Beings whom we have just referred to as gods, dividing them into two
  • what takes place within the divine-spiritual world. The gods who were
  • pronounce unreal; they were Beings, they were other gods. Thus we
  • have generations of gods whose reality is original, and others who
  • — of the gods directly associated with the Saturn, Sun and Moon
  • evolutions. They are the gods who surround the world-sphere in the
  • categories of gods; one of them is the thought-world of the other, is
  • soul-existence. What have we so far usually called the gods who are
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• Title: Lecture: Wonders of the World: Lecture 9
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • coming from what I called yesterday the upper gods, the gods who were
  • in a sense the representations of the sub-earthly, the Chthonic gods.
  • gods, those who, in the sense we explained yesterday, were the
  • Whereas the other Beings among the upper gods refused to take the air
  • essential part of the dwelling-place of the upper gods, whom we
  • everything in it which is those upper gods is there only in etheric
  • representations of the lower gods; but the gaseous element in the sun
  • associated with the other upper gods, but was also connected with the
  • gods wear, you see that not only their clothing, but also their
  • gods.
• Title: Lecture: Wonders of the World: Lecture 10
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • they saw in the figures of their gods. As soon as the Greek became
  • Greek thoughts about their gods contained far more reality than the
  • namely that the Greeks formed pictures of their gods out of fantasy,
  • the case of the Greek gods, this very thing would have made it
  • upon these closed regions countless generations of gods, of spiritual
  • the gods have created. For man has stamped into it all that through
  • by the thought: ‘You are actually the aim and goal of the gods.
  • It is to create you that the gods have laboured.’ Here he
  • gods, and in lowliness assimilate it, otherwise it will lead to
  • of the gods, we in this world have every occasion for pride, for
  • presumption. When we see the gods in the macrocosm exerting
  • us to make our ideas as to how the gods have laboured at the
  • discovered by Broca. It is because the gods, or the Spirits of the
  • region of the upper gods or spirits, spirits who are only the ideas
  • or representations of the real gods; thus we come into a world which
  • ideas of the gods, he cannot attain to true reality. But if
  • gods. But in order to reach these we have first to penetrate through
  • This leads us into egotism and cuts us off from those lower gods.
  • try to reach the upper gods we come to the void, to the world of mere
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• Title: Genesis: Lecture I
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  • God created the heaven and the earth, they convey to him
  • and images of “heaven and earth,” of “Gods,”
  • beginning God created ...), must in no wise associate it with any
  • when he utters the words: In the beginning God created the heaven and
• Title: Genesis: Lecture II
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  • more that in the word bara — “in the beginning the Gods
  • one simply says “And the spirit of the Gods moved upon the
  • And the spirit of God (the Elohim) moved upon the face
  • the sentence And the Spirit of God moved upon the face of the
  • Spirit of God moved upon the face of the waters, but that did
  • substance of the memorable verse: And God said, Let there be
• Title: Genesis: Lecture III
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  • moment indicated by those meaningful words of the Bible: And God
  • languages in words somewhat like this: “The Gods made a
  • goal of the Gods! I ask you to feel the immense significance of this
• Title: Genesis: Lecture IV
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  • Spirit of God moved upon the face of the waters really mean that
  • mighty words: And God said, Let there be light: and there was
  • There is a sentence in Genesis which is rendered And God divided
  • God called the light Day. This is a real stumbling-block for the
  • dies — god and day. There is an essential inner
• Title: Genesis: Lecture V
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  • the passage in which the words ring forth And God (the
  • And God called the light Day (yom), and the darkness He called
  • [The English Authorised Version is: And God said, ... let them be
• Title: Genesis: Lecture VII
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  • stage in the Genesis account the momentous words occur And God said,
  • writer of the Genesis account when to the words And God said, Let
  • there be light he adds: And God saw the light. In this ancient
  • say merely And God saw the light, but that He saw that it was
  • external. Thus when in Genesis we come to the words God saw the
  • reads And God saw the light ... could not have been spoken in
  • “day,” to leave out the words: And God saw ...
  • On the first “day” it reads: And God saw the light,
  • of the first day, it says: And God said, Let there be a firmament
  • waters ... and it was so. And God called the firmament Heaven. And the
  • And God saw ..., which we find on the first day, is left out
• Title: Genesis: Lecture VIII
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  • And out of the ground the LORD GodCh. II, v.19
  • And GodCh. I, v.26,
  • God said, Let us make man, anyone sensitive to warmth would have
  • God ... breathed into his nostrils the breath of life, unless
  • the expulsion from Paradise according to which the Godhead placed the
• Title: Genesis: Lecture IX
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  • For the Lord God had not caused it to rain upon the earth
  • “day” of creation: And God made two great lights; the
  • And the Lord God formed man of the dust of the ground.]
• Title: Genesis: Lecture X
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  • as follows: And the Lord God ... breathed into his nostrils the
  • created, in the day that the Lord God made the earth and the
  • called “God,” and Jahve-Elohim called “the Lord
  • God” — the Lord God made the earth and the heavens. I ask
  • creation, because it says that God created man, should also look at
• Title: Initiation/Passing Moment: Lecture I
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  • to do with the senses and is the most material. Demeter, the Goddess,
  • (man and woman), so far removed from the God he had come to fear, and
• Title: Lecture: The Sermon on the Mount
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  • that man would be able to find his connection with God within, and
  • ancient times, could become God-imbued during states of ecstasy. While
  • become God-imbued who becomes permeated within himself with the God
  • spirit of God can be healed and comforted by finding the source, the
  • by saying, “Blessed and God-imbued in their astral bodies are those
  • righteousness; he will become pervaded with godliness and his ego will
  • receiving God into itself. If man can elevate himself to such a
  • ego; through his purified consciousness soul he can see God. The sixth
  • sentence of the Beatitudes must, therefore, refer to God. The external
  • “Blessed are the pure in heart, for they shall see God.”
  • themselves, for they shall become the children of God.” This points
  • the eighth sentence of the Beatitudes, “God-imbued or blessed are they
  • directly into himself. So it came to pass that the God-man Christ
  • became possible for a human being to recognize God in the surrounding
  • comprehend the true essence of an Ego-God, a God related to man's ego
  • A second stage of God revelation was experienced at the time of Moses,
  • when God approached man through the elements. In the burning bush, in
  • years in which a knowledge of God was breaking through there followed
  • the age of Solomon. God revealed Himself through the symbols of the
  • Thus, the divine revelation proceeded in stages. God first appeared to
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• Title: The Ego: Lecture 1
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  • The God Within and the God of External Revelation
• Title: The Ego: Lecture 2
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  • The God Within and the God of External Revelation
  • said to himself: I am thankful to the God Who reveals Himself to me
  • within. I turn my gaze away from outside, and the God becomes present
• Title: The Ego: Lecture 3
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  • The God Within and the God of External Revelation
  • which one felt the responsibility that GOD should speak from out of
  • the Baptist, and said: Here is the angel of God. One would only have
• Title: The East in the Light of the West: Lecture II
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  • which, in relation to man, we may call spirits or gods, the
  • the clairvoyant or the initiate with spirits or gods. Consequently a
  • stages which lead to intercourse with the spirits or gods.
  • be beneficial or destructive to us, god or devil to our inner
  • gods. Our etheric and astral bodies are fitted into forms created by
  • the gods. If we now become free and independent there will be a
  • which the gods have built for us and in which normally we live during
  • the gods, which made them capable of creating the wonderful building
  • illusion, a mere garment, and that we now move among the fire-gods
  • classes of gods, or spirits live a real existence in the elements,
  • ascends from a contemplation of the elementary gods to the
  • has been reached, one experiences, so to say, certain gods of the
  • spiritual beings which, compared to the gods of the elements, are
  • creative gods, the sun gods, in the moment which is technically
  • the Threshold; the experiencing the gods of the elements, that is,
  • gone through in order to meet the gods. And when we have presented
• Title: The East in the Light of the West: Lecture III
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  • one of the gods demands that he shall do so; his act is in harmony
  • goddesses, approaching. These avenging goddesses of Greek mythology
  • avenging goddesses; there men hear instead the inner voice of
  • story of Orestes. Orestes is told by the ruling gods that he has
  • Goddesses who take vengeance even though the external goddesses of
• Title: The East in the Light of the West: Lecture IV
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  • raised, if, in the praying, the gods are thought of.
  • of the gods as remaining unchanged through thousands of years? It
  • spiritual consciousness in the soul world to the ancient Indian god,
  • evolution of humanity when this took place. The God, Indra, is to be
• Title: The East in the Light of the West: Lecture V
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  • lower gods. In the Mysteries of all epochs it was taught that at a
  • the lower gods, but a great distinction was made between them. Man
  • was made between the ascent to the upper gods and the descent to the
  • lower gods, and that this descent was regarded as more essentially
  • dangerous than the ascent to the upper gods, and on this latter path,
  • the lower gods. Just as it is natural to men of the present day to
  • worlds where the upper gods were to be found — gods who are
  • gods. Odin, Thor, etc., are the names of divine beings to be found
  • wonder that the gods of the descendants of the southern stream
  • Passing through the gate of death; Osiris is the god who cannot live
  • external sense world and to find the upper gods hears that somewhere
  • else on the earth there are other gods, he does not understand them
  • from the figures of the other gods; the ears are different, so is the
  • Hermes as messenger to the lower gods.
  • soul-image of the godhead in the inner life.
  • the gods of the southern peoples are invisible divinities which man
  • pointed out that a man sees these gods of the inner world according
  • gods with moral qualities of soul and their true image is revealed;
  • the gods; fearful demoniacal shapes and figures appear, even as the
  • spherical mirror. This is why a man confronting these inner gods
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• Title: The East in the Light of the West: Lecture VI
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  • the Godhead found in it not merely an image of itself, but was able
  • etheric nature, in the shape of the external world of the gods. It
  • directed to the gods and spirits behind the sense world; that
  • wonder that side by side with such mysteries and such racial gods
  • the Sun god, was the representative of the divine spiritual beings
  • immaturity than were the Apollonian. The Apollonian gods were
  • Dionysos, this central figure of the inner circle of gods, men
  • the upper gods behind the tapestry of the sense world, as the rulers
  • mention is made of momentary appearances of Zeus or other gods in
  • world of the gods from the world of man, and was able to descend into
  • gods and spirits can be found only by the consciousness of the seer
  • as the other divine spiritual beings. The other gods can only be
  • the human soul, Who, as it were, leaves the outer world of the gods
  • sub-terrestrial gods hidden behind the veil of soul experiences if an
  • inner god was sought; the Christ is a God Who may be found without as
  • as I have just described them. Objectively the upper gods were seen;
  • subjectively, the lower gods; and there were these two paths into the
  • upper gods, and on descending into the depths of their own souls, the
  • lower gods. Those who had passed through a certain degree of
  • one path were able to find the upper gods, or following the other
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• Title: The East in the Light of the West: Lecture VII
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  • mankind have at that time understood a God appearing in a body
  • sub-terrestrial god, Lucifer becomes a cosmic god. Man must prepare
• Title: The East in the Light of the West: Lecture VIII
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  • gods. These are they who separated the moon from the earth and
  • the way leading to those gods who were associated with the beneficent
  • these two kingdoms, of the Sun-gods and of the Moon-gods, we may
  • define the beings as gods to be found outside in the heavens and gods
  • pass later. These Moon-gods would have slowly ripened the souls of
  • Moon-gods do; these beings sought the same way, through the inner
  • being of the soul, upon which later the real Moon-gods worked; that
  • and the secret was this: that the god who in the second epoch had
  • to which the gods without had fashioned the world. Deeply immersed in
  • gods, whence the world sprang forth. He saw in a flash the gift
  • thoughts of the gods depicted in the design of all things. He had no
  • at the thoughts of the gods, which were right of themselves. He wove
  • the gods. He looked into this web of thought, which appeared to him
  • Indian felt that the gods sent out wisdom to him and that he drew it
  • the God Indra came to Bharavadscha and said to him: ‘Thou hast
  • perceptions, and something of this can be learned in what the God
  • the unknown primeval God. This God then, was a primeval spiritual
  • find. Zaruana Akarana was the name of this god existing in the
  • Zaruana Akarana, it was the God Ahura Mazdao, the Lord in the realm
  • upon the inward path was in later times called the God Mithras. Hence
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• Title: The East in the Light of the West: Lecture IX
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  • into his inner being, when he sought the way to the world of the Gods
  • That which is the symbol of Gods in the twelve points in space, in
  • different relation to these gods of permanence, who are divided into
• Title: Life Between ... V: Life Between Death and Rebirth 1
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  • to swear allegiance to the ancient god, Wotan. Wotan was a national
  • god, a god connected with a definite racial stock. But what has in
  • fact happened in the West? It is not a national god that has been
  • are Gods!”
  • (Is it not written in your law, I said, Ye are godJohn 10:34).
  • the world, “Be conscious that you are like the Gods!” One
  • says, “Ye shall be as Gods!” The same doctrinal content
  • is uttered by Lucifer and by the Christ, “Ye shall be as Gods!”
  • that men are like the Gods is an absolute confirmation of this.
• Title: Life Between ... XII: Life Between Death and Rebirth 1
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  • compared to one who considers the work of the gods quite imperfect
• Title: Life Between ... XIII: Life Between Death and Rebirth 2
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  • actually be thankful to the gods.
• Title: Lecture: Secrets/Threshold: Lecture I
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  • Benedictus: And fighting serve the gods.
  • must struggle to achieve their feeling for the gods
  • “And fighting serve the gods,” becomes entirely
• Title: Lecture: Secrets/Threshold: Lecture II
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  • he formulated his so-called proof of God, that is, that a hundred
• Title: Lecture: Secrets/Threshold: Lecture IV
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  • to the so-called proof of God' s existence, that a hundred imaginary
• Title: Reappearance/Christ: Lecture VI: The Sermon on the Mount
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  • relationship to God with and in his own I. When this time came,
  • God during ecstasy. While outside his I, he was blissful and had
  • God by permeating himself with the God and Christ impulse and uniting
  • spirit of God can be healed and comforted, and they can find the
  • in their astral bodies with God are those who foster calmness and
  • pervaded with godliness, and his I will become sufficient unto itself
  • becomes capable of receiving God into itself. If man can therefore
  • can behold God. This sixth sentence of the Beatitudes must,
  • therefore, refer to beholding God. The outer physical expression for
  • are the pure in heart, for they shall behold God.” We are thus
  • into themselves, for they shall become the children of God.”
  • with God or blessed are they who are persecuted for righteousness
  • that the God-man, Christ, merged with the human being, Jesus of
  • for a human being to recognize God in the outer world through true
  • dawning of a knowledge of what an I-God is, a God related to man's
  • A second state of this revelation of God was experienced
  • in the time of Moses, when God approached man through the elements.
  • third millennium followed in which a knowledge of God was penetrating
  • man, the age of Solomon, in which God revealed Himself through the
  • revelation thus proceeded in stages. God first appeared to Abraham as
  • Maximum number of matches per file exceeded.
• Title: Illusory Illness: Lecture II: The Feverish Pursuit of Health
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  • When he was asked, “What did God do before the creation
• Title: Theosophy/Rosicrucian: Lecture V: Mans Communal Life Between Death and a New Birth. Birth into the Physical World.
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  • for the first time from the bosom of the Godhead into an earthly body.
  • concerning the Lamb originated in that age. Conceptions of the Godhead
  • Twins; the twin goats drawing the chariot of the God Donar are a last
• Title: Theosophy/Rosicrucian: Lecture IX: Planetary Evolution I
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  • same way the most evolved Saturn Spirit is the Father God.
  • Father God, the highest God of the Sun, the Sun-God, as Christ, so
  • the Messengers of the Godhead, the Angels.
  • The existence of a directing Godhead of Saturn, Sun and Moon has
  • The words Dies = Day and Deus = God have the same origin, so that Dies
  • may be translated either Day or Godhead. One can just as well say for
  • Dies Solis Sun-Day or Sun-God and mean by both the Christ Spirit.
• Title: Theosophy/Rosicrucian: Lecture X: Planetary Evolution II
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  • death of Baldur. The Germanic Sun-god or god of Light had once a dream
  • gods, the Asen, who loved him, very sad; they pondered over means of
  • saving him. The Mother of the gods, Frigga, put all the beings of the
  • victim to death. On one occasion the gods were at play, and during the
  • him, they knew that he was invulnerable. Loki, the god of darkness,
  • blind god, Hödur, and he, not knowing what he did, killed Baldur with
  • creatures of Earth could undertake anything against Baldur, the god
  • itself united with the ancient god of darkness was capable of killing
  • the god of light. The mistletoe is also a definite curative remedy, as
  • calls the Father-God. The Spirits of Fire on the Sun had as their
  • around him and was united with the Godhead. The union of the I with
• Title: Theosophy/Rosicrucian: Lecture XI: Evolution of Mankind on the Earth I
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  • wonderful monumental words: “And God breathed into his nostrils
  • “Christ,” that of Saturn as the “Father God.”
  • which they drew, the bodily nature of the Godhead.
• Title: Theosophy/Rosicrucian: Lecture XII: Evolution of Mankind on the Earth II
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  • words “And the Spirit of God moved upon the face of the
  • to the stars he sought behind them not the gods alone, but he examined
  • knowledge of the gods who ensoul the stars. That was the third stage
• Title: Theosophy/Rosicrucian: Lecture XIV: The Nature of Initiation
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  • Christian training one must be sure that in him lived a God-man of a
  • “In the beginning was the Logos and the Logos was with God and a
  • God was the Logos “to the words” And the Logos became flesh
  • Godhead. Whatever is within us corresponds to something which is
  • You should not say: God is within and I will seek Him. You would only
  • find the puny human being whom you yourself magnify into God! One who
  • things, one must be absorbed in these, one must seek God in his
  • does one learn to know God as One. The world is like a great book. We
• Title: Lecture: The Son of God and the Son of Man
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  • Lecture: The Son of God and the Son of Man
  • THE “SON OF GOD”
  • beauty even to the figures of his gods; and this same trait continued
  • spirit-and-soul was called in olden times the Son of God. And
  • — The Son of God within the Son of Man. — The conditions
  • prevailing today are such that the Son of God can no longer become
  • the Son of Man is gradually permeated by the Son of God. When the
  • the whole Son of Man is permeated with the Son of God? It is that
  • with his “Son of God” and to fulfil his earthly Ideal, to
• Title: Lecture: Esoteric Studies: Cosmic Ego and Human Ego
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  • which has also been ordained by the good gods; for it drives us out
  • God-man should accomplish His work of redemption on the little earth!
• Title: Lecture: Reflections of Consciousness, Super-consciousness and Sub-consciousness
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  • inflicted by God upon the people who live near the volcano.
  • Gods must work in a certain way in order to establish the
• Title: Metamorphoses/Soul One: Lecture 5: Human Character
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  • Than that to him God-Nature should disclose
  • Than that to him God-Nature should disclose
• Title: Metamorphoses/Soul One: Lecture 2: The Mission of Anger
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  • not thereby make man a god. If we say that a drop of water from the sea is of
  • Similarly, we are not making the ‘I’ a god when we say it is of
  • “wrath of God”, in contrast to God's love. But we know that these
  • generation of gods in the evolution of the earth and of humanity. Ouranus and
  • Gaia belong to the first generation of gods. Ouranus is succeeded by Kronos
  • (Saturn). Then the Titans are overthrown by the third generation of gods, led
  • blessing. So, too, we behold the birth of a God of love who tends and
• Title: Background/Mark: Lecture Eleven: Kyrios, The Lord of the Soul
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  • There is the Angel of God! The outer appearance would have
• Title: Psychoanalysis: Lecture III: Reflections in the Mirror of Consciousness, Superconsciousness and Subconsciousness
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  • namely, to regard it as a punishment from God upon the
  • good gods must work in a certain way for a balance which is
• Title: Truths and Errors: Lecture IV: Truths of Spiritual Research
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  • Unless God's own force were in us,
  • Unless existence were God's revelation,
• Title: Esoteric Lessons Part II: Muenchen, 3-13-10
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  • between Lucifer and the good Gods that looks like a battle and namely
  • acceleration must be hindered by the good Gods. Weather catastrophes
  • are often the expression of the good Gods; they're the
  • good Gods must also intervene to retard an esoteric's
  • enter spiritual worlds unprepared in this wrong way the good Gods
  • we approach the Gods with our earthly views and feelings. The
  • reflect about this relation of the good Gods, of Christ, to the
• Title: Esoteric Lessons Part II: Muenchen, 3-15-10
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  • the Gods in general, but a theosophist who knows that every time
• Title: Esoteric Lessons Part II: Muenchen, 8-26-10
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  • exoteric in that God lives in him consciously, in that he really lets
  • God's force become active in him. This doesn't happen
  • through the ideas he makes of God. Such ideas can harm a man when he
  • descended from the laps of the Gods. Knowing this, we can place the
  • nascimur — we're born from God. A sentence should stand
• Title: Esoteric Lessons Part II: Muenchen, 2-12-11
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  • connection with God; the other is when he tries to go out into the
  • kind of union with God existed until medieval times, because man
  • coincides with our fourth part and that we must merge with God.
• Title: Esoteric Lessons Part II: Muenchen, 8-26-11
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  • born from God If we permeate ourselves with this feeling in a very
• Title: Esoteric Lessons Part II: Muenchen, 11-19-11
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  • us is just maya. Good Gods created this world of maya for men, as it were,
  • gives him pain and suffering, but necessarily so. For the good Gods
  • Who is that? And what does he want? The good Gods have, as it were,
• Title: Esoteric Lessons Part II: Muenchen, 1-10-12
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  • world again. Ex Deo nascimur: We're born from God and
• Title: Esoteric Lessons Part II: Muenchen, 9-1-12
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  • step before the Gods with these three defects that we feel to be
  • Eve had before God, and so we must try to harmonize these three
• Title: Esoteric Lessons Part II: Muenchen, 11-28-12
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  • feeling for the Gods' work alive in our soul. No other sacred
• Title: Genesis: Lecture I
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  • God created the heaven and the earth, they convey to him
  • and images of “heaven and earth,” of “Gods,”
  • beginning God created ...), must in no wise associate it with any
  • when he utters the words: In the beginning God created the heaven and
• Title: Genesis: Lecture II
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  • more that in the word bara — “in the beginning the Gods
  • one simply says “And the spirit of the Gods moved upon the
  • And the spirit of God (the Elohim) moved upon the face
  • the sentence And the Spirit of God moved upon the face of the
  • Spirit of God moved upon the face of the waters, but that did
  • substance of the memorable verse: And God said, Let there be
• Title: Genesis: Lecture III
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  • moment indicated by those meaningful words of the Bible: And God
  • languages in words somewhat like this: “The Gods made a
  • goal of the Gods! I ask you to feel the immense significance of this
• Title: Genesis: Lecture IV
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  • Spirit of God moved upon the face of the waters really mean that
  • mighty words: And God said, Let there be light: and there was
  • There is a sentence in Genesis which is rendered And God divided
  • God called the light Day. This is a real stumbling-block for the
  • dies — god and day. There is an essential inner
• Title: Genesis: Lecture V
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  • the passage in which the words ring forth And God (the
  • And God called the light Day (yom), and the darkness
  • [The English Authorised Version is: And God said, ... let them be
• Title: Genesis: Lecture VII
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  • stage in the Genesis account the momentous words occur And God said,
  • writer of the Genesis account when to the words And God said, Let
  • there be light he adds: And God saw the light. In this ancient
  • say merely And God saw the light, but that He saw that it was
  • external. Thus when in Genesis we come to the words God saw the
  • reads And God saw the light ... could not have been spoken in
  • “day,” to leave out the words: And God saw ...
  • On the first “day” it reads: And God saw the light,
  • of the first day, it says: And God said, Let there be a firmament
  • waters ... and it was so. And God called the firmament Heaven. And the
  • And God saw ..., which we find on the first day, is left out
• Title: Genesis: Lecture VIII
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  • God said, Let us make man, anyone sensitive to warmth would have
  • God ... breathed into his nostrils the breath of life, unless
  • the expulsion from Paradise according to which the Godhead placed the
  • And out of the ground the LORD GodCh. II, v.19
  • And GodCh. I, v.26,
• Title: Genesis: Lecture IX
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  • For the Lord God had not caused it to rain upon the earth
  • “day” of creation: And God made two great lights; the
  • And the Lord God formed man of the dust of the ground.
• Title: Genesis: Lecture X
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  • as follows: And the Lord God ... breathed into his nostrils the
  • created, in the day that the Lord God made the earth and the
  • called “God,” and Jahve-Elohim called “the Lord
  • God” — the Lord God made the earth and the heavens.
  • creation, because it says that God created man, should also look at
• Title: Lecture: Wonders of the World: Lecture 1
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • the messenger of the gods, and in view of what our
  • knowledge of the gods and of divine things, knowledge of
  • that ancient clairvoyance. He looked up to that goddess called
  • gods, so that they should not cause the hearts and souls of men to
• Title: Lecture: Wonders of the World: Lecture 2
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • to the gods as food. We know too that the gods recognised the impious
  • nature of this act, and only one — a goddess — partook of
  • a shoulder-blade. That goddess was Demeter. In this remarkable touch
  • human soul, is carried off by Pluto, the god of the underworld. The
  • Demeter, the fecundating goddess of the whole world, the clairvoyant
  • about the development of the Greek gods. I pointed out how Demeter
  • in ancient times. Now there were also other gods working in like
  • was the same with other gods. In nourishing human beings, in causing
  • whole of their outer conduct. When the gods assumed the forms they
  • the forces of Nature. Thus the gods withdrew from the forces of
  • of Greek thought in the matter, that originally the gods bestowed
  • Nature more or less withdrew, and later the gods substituted a moral
  • Mysteries they saw the activity of the gods, as previously they had
  • earliest Greek period attributed the moral law to the same gods who
  • but to gods who had come down to men and who had in the Mysteries
  • gods! When in old age Eros begins to withdraw from the human body,
  • of the Greek gods. That will be the greatest event for the future
  • only see the Godhead in a body which was visible to the physical eye,
  • meaning in the old Rosicrucian formula about God the Son, who once,
• Title: Lecture: Wonders of the World: Lecture 3
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • macrocosm and consequently peopled the world with the gods who were
• Title: Lecture: Wonders of the World: Lecture 4
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • the position of the three great gods, Zeus, Poseidon and Pluto in
  • far more closely bound up with the human being than the other gods
  • human. That god is Dionysos. Just as we have to look upon Pluto as
  • gods’. In the language of olden time ‘the gods’
  • — but the bodies of gods? What has gone forth into space from
  • the bodies of the gods has become star. Looking up into the starry
  • said to himself: ‘The spiritual beings whom we revere as gods
  • of gods, gods whose souls work on in the world in another way,
  • defined in this abstract way, as bodies through which the gods
  • one has to understand that the stars are bodies which the gods have
  • this we find the difference between all the planetary gods and the
  • the planet Venus, and of the connection of other gods with other
• Title: Lecture: Wonders of the World: Lecture 5
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • knows, Dionysos is one of the Greek gods, and the question must have
  • arisen in your minds as to the nature of the Greek gods in general. I
  • the higher hierarchies the ancient Greeks regarded their gods as
  • quite clear from the way in which they depicted their gods, giving
  • have to strive to make progress, the gods immediately above them do
  • have. In fact, compared with the gods of Egypt or Persia, the Greek
  • gods needed so much to make progress in their own evolution that they
  • human. The bond between gods and men was looser than ever before. It
  • their gods as so human. This very fact may well prompt us to ask
  • their gods. We can be in no doubt — their very qualities
  • what these gods were trying to do, what they were seeking to gain by
  • that all their gods were imbued with the Luciferic principle.
  • towards their gods is in sharp contrast to that of another people. We
  • Elohim, that Jahve, belonged to the gods who could not be directly
  • ancient Hebrew consciousness of God is wonderfully portrayed in that
  • ‘Curse God and die.’ There is something magnificent,
  • evolution on the Moon. But we are not told that the Greek gods
  • their gods did nevertheless incarnate in physical bodies,
  • gods we have beings who underwent their fleshly incarnation in
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• Title: Lecture: Wonders of the World: Lecture 6
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • year's Cycle. I am referring to the world of the Greek gods and
  • Greek gods? The reason is that such a study can provide — as
  • gods. Anyone who looks upon this world as having no inner coherence,
  • express. This world of the Greek gods, in its wisdom-filled
  • of the Greek gods, we cannot help seeing the equivalent of our own
  • drawn to yet another thing. While the rest of the gods represent what
  • Zeus and the other figures of the upper gods ... the ancient Greek
  • different from what lived in the gods of Zeus's world.
• Title: Lecture: Wonders of the World: Lecture 7
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • associated with the upper gods — with Zeus, Poseidon, Pluto,
  • everything which had to do with the upper gods exoterically, by means
  • gods, and what was withdrawn into the sanctity of the Mysteries? What
  • was the fundamental difference? In their ideas about the upper gods,
  • instructed by the gods, it was the truth. They meant that men who
• Title: Lecture: Wonders of the World: Lecture 8
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • man there lies something which once upon a time the gods implanted in
  • ‘The gods have sacrificed a piece of their own existence, they
  • certain indolence say: ‘What do I want with knowledge? The gods
  • one it had earlier in the body of the gods, but in a mysterious way
  • we give it back again to the gods in the form which it has acquired
  • noble heritage which the gods have given us, so that they may share
  • gods themselves in the depths of our life-body we are unable to give
  • back to the gods again in the same state in which we received it, but
  • the Earth. Thus we have indicated two realms of gods, two spiritual
  • try to form an idea of how the one category of gods is related to the
  • other. Please take careful note of the relationship of those gods
  • Beings whom we have just referred to as gods, dividing them into two
  • what takes place within the divine-spiritual world. The gods who were
  • pronounce unreal; they were Beings, they were other gods. Thus we
  • have generations of gods whose reality is original, and others who
  • — of the gods directly associated with the Saturn, Sun and Moon
  • evolutions. They are the gods who surround the world-sphere in the
  • categories of gods; one of them is the thought-world of the other, is
  • soul-existence. What have we so far usually called the gods who are
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• Title: Lecture: Wonders of the World: Lecture 9
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • coming from what I called yesterday the upper gods, the gods who were
  • in a sense the representations of the sub-earthly, the Chthonic gods.
  • gods, those who, in the sense we explained yesterday, were the
  • Whereas the other Beings among the upper gods refused to take the air
  • essential part of the dwelling-place of the upper gods, whom we
  • everything in it which is those upper gods is there only in etheric
  • representations of the lower gods; but the gaseous element in the sun
  • associated with the other upper gods, but was also connected with the
  • gods wear, you see that not only their clothing, but also their
  • gods.
• Title: Lecture: Wonders of the World: Lecture 10
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  • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • they saw in the figures of their gods. As soon as the Greek became
  • Greek thoughts about their gods contained far more reality than the
  • namely that the Greeks formed pictures of their gods out of fantasy,
  • the case of the Greek gods, this very thing would have made it
  • upon these closed regions countless generations of gods, of spiritual
  • the gods have created. For man has stamped into it all that through
  • by the thought: ‘You are actually the aim and goal of the gods.
  • It is to create you that the gods have laboured.’ Here he
  • gods, and in lowliness assimilate it, otherwise it will lead to
  • of the gods, we in this world have every occasion for pride, for
  • presumption. When we see the gods in the macrocosm exerting
  • us to make our ideas as to how the gods have laboured at the
  • discovered by Broca. It is because the gods, or the Spirits of the
  • region of the upper gods or spirits, spirits who are only the ideas
  • or representations of the real gods; thus we come into a world which
  • ideas of the gods, he cannot attain to true reality. But if
  • gods. But in order to reach these we have first to penetrate through
  • This leads us into egotism and cuts us off from those lower gods.
  • try to reach the upper gods we come to the void, to the world of mere
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• Title: Esoteric Lesson: Muenchen, 11-1-1906
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  • independence and enthusiasm for wisdom. Satanic Gods of hindrances
  • and will, and when the forces of the Gods of hindrances, Mammon,
• Title: Esoteric Lesson: Muenchen, 12-5-1907
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  • starts about 2300. Together with Michael, a dark God has begun his
  • rule — the God Mammon. For occultism Mammon isn't just the God
  • today will serve the God Oriphiel so that mankind can be saved. If in
  • wouldn't be able to serve the God Oriphiel in the right way, and
  • the soft light of the Godhead that flows through creation. This mental
  • Gleams the Godhead of the world.
  • Radiates the godliness of my soul.
  • the Godhead glowing in one's soul. In the following words:
  • I rest in the Godhead of the world,
  • In the Godhead of the world
  • holy, shy reverence a man doesn't dare to approach God. But in the
  • wanting to embrace that hardly dares to touch the Godhead in oe.
• Title: Esoteric Lesson: Muenchen, 6-14-1908
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  • form our spiritual organs that'll make us clairvoyant. Just as Gods
  • work. The Gods created our earth out of love as they devoted
  • Gods meditated our present planet, and what we create should be just as
• Title: Esoteric Lesson: Muenchen, 11-8-1908
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  • worlds flow into evolution to promote it. We intervene in the Gods'
• Title: Esoteric Lesson: Muenchen, 1-7-1909
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  • gleams the Godhead of the world
• Title: Esoteric Lesson: Muenchen, 3-8-1909
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  • ourselves reverently that we're returning to the Gods who created us.
  • The astral body draws new forces from the Gods to form a new skin for
• Title: Esoteric Lesson: Muenchen, 8-27-1909
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  • and an indescribable feeling of reverence and devotion for the Godhead
• Title: Esoteric Lesson: Muenchen, 8-30-1909
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  • “Why do you call me good? No one is good but God.” He now
  • own smallness and weakness as a man compared with the sublime Godly
  • at what's developing in one's soul. God lives in developing things. If
  • it's God in us who's good. The God who lets us act in a good and noble
  • us act egoistically. But world karma is God. Everything that God is
  • I'm only the instrument of this godly element — then the higher
• Title: Esoteric Lesson: Muenchen, 12-7-1909
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  • we're born from God, as it says in our main guiding-verse, that's
• Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture One
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  • and Man, surrounding a throne where sits the spirit of God. Twenty-four
  • elders are sitting around the throne of the spirit of God. “And
  • God sent out into all the earth.”
  • dull clairvoyance. At that time human beings were closer to God than
  • when they again approach God and become clairvoyant. Every point on
  • descended from the womb of God it found a human animal on earth. These
• Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Two
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  • way then typically expressed: “My God, my God, how you have glorified
  • Eli, Eli, lama sabachthani? that is to say, My GodMatt. 27:46
  • Eloi, Eloi, lama sabachthani? which is, being interpreted, My GodMark 15:34)
  • also, “My God, my God, how you have glorified me!” They
  • the “Gotterdammerung,” the twilight of the gods.
  • blood and made us a kingdom, priests to his God and Father, to him be
  • (who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,1:6 And hath made us kings and priests unto GodRev. 1:5,6)
  • Apocalypse speaks of: “... a Kingdom, priests to his God and
• Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Three
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  • Ancient Roman goddess of
  • with the Greek goddess Artemis.
• Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Four
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  • and the name of the god who is connected with the formation of the I is
  • to Odin, who is a god of the wind and races around in storms.
  • the beginning of God's creation.”
  • (And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of GodRev. 3:14)
  • slain for the word of God and for the witness they had borne ...”
  • says two witnesses of God appear, who lie as if dead for three and one-half
  • But after three and one-half days a breath of life from God entered
  • (11:11 And after three days and an half the Spirit of life from GodRev. 11:10,11)
  • the breath of God. This is the becoming of the individual human I: through
  • the infiowing of the Odem of God through which the human being became
  • God, it was the tree of life. By becoming earthly, the human being was
  • initiate. Abel was a man of God who voluntarily lived from what was