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• Title: Lecture: The Influence of the Dead on the Life of Man on Earth
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  • of God we are born; into Christ we die’.
• Title: Lecture: The Problem of Destiny
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  • this way), the gods and the spiritual beings who have once inspired
• Title: Lecture: The (Four) Great Virtues
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  • brain is altogether a work of the Gods. The brain is permeated by
  • the divine. In practice Injustice is equivalent to the godless;
  • against God, the God from whom we spring, if we do any man injustice.
  • ourselves were still in the womb of the godhead. And we have two
• Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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  • based on God are reconciled, nor this more immanent or
  • the Godhead and the glory of the Christian view; it is bound to
• Title: Inner Aspect of the Social Question: Lecture I
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  • anyone if he realises that all the generations of the gods, all the
  • has fallen on mankind ... why have the gods thrust mankind into such
  • an appalling disaster! Why did the gods not lead men clear of it, for
  • when the gods, in accordance with their primary purpose, may not
  • will. Truly, the gods dwelt in men. To-day, however, they dwell in
  • following way. In ancient times the gods had a certain task with
  • sense we may call the gods) stand in a different relationship to
  • Once, the gods came in
  • men's help. To-day it is men who must seek out the gods; by their own
  • inner activity they must raise themselves to the gods. The human
  • being must reach such a relationship to the gods as to achieve his
  • because the conscious purpose of the gods was working in them. Human
  • with powers capable of raising them into the sphere of the gods, so
  • Because in earlier times the gods were directly concerned with the
  • social organism, wherein the activity of the gods in other men can be
• Title: Inner Aspect of the Social Question: Lecture II
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  • imagine itself to be God-given ... the truth to which all religious
  • to God the things that are God's.” Faced with the pretensions
  • was a well-founded belief, for Jehovah, the God of this people, had
  • and only God. In the time before the Mystery of Golgotha this was a
  • mentality is that every nation wants to set up its own national god
  • that no distinction is made between this Christ and God in general
  • — the Father-God, in the sense of the Gospels.
  • Christ? It could apply just as well to the Jehovah-God. For this
  • can come to the God whom we have identified with the
  • Jehovah-principle. Not to find the Jehovah-God is nothing else than a
  • sort of illness in mankind. To deny God, to be an atheist, means that
  • healthily cannot be a denier of God, for it is merely laughable to
  • should speak in Harnack's style of the God who may equally well be
  • the Jehovah-God, and is in fact nothing else, but so that it may be
  • known: Christ is the God for all men. We shall not find Him if we
• Title: Inner Aspect of the Social Question: Lecture III
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  • less as the realisation of God on earth. Fritz Mauthner says: the
  • The character in Anzengruber's play, who denies God, illustrates
  • this; it is specially emphasised that he denies God by saying:
  • “As truly as there is a God in heaven, so am I an
  • there is a God in heaven, so am I an atheist!
• Title: Behind the Scenes: Lecture 2
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  • dwell upon the One God and aspire to establish an intimate and direct
  • calls his God; if he is a Christian he calls him Christ; he confuses
  • individual has his own God, merely imagining that he shares with
  • others a Godhead who is common to them all. The truth is that the
  • that they are speaking of the Divinity who is the one God of them all.
  • one universal Godhead, they do not — and this holds good above
  • all at the present time — really acknowledge this one Godhead,
  • because each of them prefers to have its own special God.
  • In reality, every human being today wants to have his own God and he
  • the Earth below with some kind of Godhead up above, but they spoke in
  • trust in a God, to believe in a God, but where they are told of the
  • the Gods were bound to make it possible for man to become what he
• Title: Lecture: Love and Its Meaning in the World
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  • to love. The all-embracing attribute of the Godhead is therefore not
  • omnipotence, not omniscience, but love. God is supreme love, not
  • supreme might, not supreme wisdom. The Godhead has shared these two
  • The Mystery of Golgotha is a Deed of the Gods and a concern of the
  • Gods. This Deed cannot be understood out of wisdom but only out of
  • “God within”, because they knew nothing of reincarnation. If we
  • silent: were God omnipotent, he would be responsible for everything
  • Is the Godhead omniscient? As man's highest goal is likeness to God,
  • between man and God. At every moment man would have to be aware of
  • this chasm if God possessed the supreme treasure of omniscience for
  • the Godhead is not omnipotence, neither is it omniscience, but it is
  • possible. God is uttermost love, unalloyed love, is born as it were out of
  • love, is the very substance and essence of love. God is pure love, not
  • supreme wisdom, not supreme might. God has retained love for himself
  • as a gift of the Godhead, in complete, perfect wholeness. But man can
  • Did the Godhead, then, owe any debt to humanity?
  • Lucifer approached him. At this point we can say: The Gods who further
  • than was intended; he slipped away from the Gods of progress, fell
  • more deeply than had been wished. How, then, can the Gods of progress
  • the earth, but of Gods taking counsel together. It is for the Gods
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• Title: Lecture: The Work of the Angels In Man's Astral Body
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  • Godhead. When that time comes there will be no need for any religious
  • image of the Godhead — this is what the Ahrimanic beings are
  • god-willed evolution of man it can be gathered how he must conduct his
• Title: Truths and Errors: Lecture I: Spiritual Science and the Future of Humanity
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  • any science goes back to the primeval wisdom that the gods had
• Title: Mystery of Death: Lecture I: The Four Platonic Virtues and Their Relation with the Human Members
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  • of the gods. Forces that completely disappear when he goes
  • like somebody who has lost his divine origin. We slander God,
  • the God Whom we stem from if we do wrong to any person.
  • God's womb. In addition, we have two other virtues, the
• Title: Lecture: How Do I Find the Christ?
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  • man deny the existence of the Divine — the Father God
  • where a man denies the Father God — that is to
  • matter of destiny and concerns man's soul-life. To deny God
  • a true God, is in fact a true God! Confront a Christian with
  • questions them rightly — that Christ is verily God.
  • true God. Thus writes Tertullian.
  • God. Tertullian says all these things out of his own
  • Son of God was crucified; I am not ashamed because men must
  • needs be ashamed of it. And the Son of God died; it is by all
  • enemies of the Gods who love mankind. What the good spiritual
  • God.
  • sickness — becomes an atheist, one who denies God, who
  • true nature he would acknowledge God. His nature was, as it
  • that the urge in man which makes him deny God is a kind of
  • reason of our very physical nature. To deny God, so says
  • God only when, through Christ, we find him again.
  • can make a man deny God. Christ is the Physician for that
  • simple reason that it can equally well apply to God in the
  • general sense. It can be said alike of the God of the
  • Hebrews, of the God of the Mohammedans, of all the other
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• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • seemingly be built between the belief of godly grace and
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • like a god to them. Focus is not being orientated towards the
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • could say “Thanks to God” or