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The Rudolf Steiner Archive

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Search results 1861 through 1870 of 6552

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215. Philosophy, Cosmology and Religion: How to Acquire Imaginative, Inspired and Intuitive Knowledge 08 Sep 1922, Dornach
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

Through what I have just indicated in principle, one will experience etheric thinking to such a degree that one can test what the spiritual scientist asserts, even though this testing is also possible by the usual healthy human understanding if it is sufficiently impartial and free of prejudice. If meditation is to bring results in the right way one must support it by certain other soul exercises.
The first step in supersensible perception consists in confronting our own etheric life—the way it was spent from childhood to the present—in its supersensible character. Thereby we learn to understand ourselves rightly for the first time. What is experienced in this way is mirrored in our physical and etheric organisms in such a way that, in what is thus experienced as our own etheric processes, we have something that shows us how the entire etheric cosmos lives in the individual human being—how the outer etheric world, I might call it, reverberates and resounds in man's etheric organism.
If Western man were to carry out yoga exercises he would not leave his physical and etheric organisms undisturbed under any circumstances; he would alter them precisely because he now has a quite different constitution.
215. Philosophy, Cosmology and Religion: Cognition and Will Exercises 09 Sep 1922, Dornach
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

Only in this way is it possible to gain actual insight into what underlies the idea of the immortal human soul. This human soul—inspired knowledge already teaches this—is on the one side unborn.
In them man stands wholly outside this life; therefore, these experiences can only be undergone by those human powers that are entirely independent of his physical and etheric organisms and for this reason certainly cannot lie within ordinary consciousness.
If, out of the spiritual needs of the present time, religious life is to be renewed and undergo vital stimulation, the spiritual life of our age must acknowledge fully conscious imaginative, inspired, and intuitive cognition.
215. Philosophy, Cosmology and Religion: The Life of the Soul During Sleep 10 Sep 1922, Dornach
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

Today I would like to give you an example of such research in an unconscious region of the soul, namely the experiences the human soul undergoes between going to sleep and waking. Ordinary consciousness remains quite unconscious of what happens to the human soul in sleep.
That describes the first, somewhat brief stages that a human being undergoes from the time of falling asleep to waking up. After the soul has been for a time in the state of sleep described above, another condition sets in.
The soul, however, really experiences the objective processes that cause this nightly anxiety, just as the organic processes of the physical and etheric organisms underlie what might be experienced here or there by the soul as anxiety coming from within. They are, in fact, fear-inspiring occurrences that the soul has to live through.
215. Philosophy, Cosmology and Religion: Passage from Spiritual Life to Earthly Existence 11 Sep 1922, Dornach
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

If spiritual science, anthroposophy, is to be rightly understood, one must keep clearly in mind that the various relationships must be presented from the greatest number of viewpoints.
Parallel with this vision goes an inner soul experience that man must undergo, as it were, in which the spiritual world in its primal aliveness withdraws and bestows only a revelation of itself to him.
Under the influence of the moon forces, I now begin to draw together that brilliant cosmic consciousness I previously developed out of the whole universe into a more inward consciousness.
215. Philosophy, Cosmology and Religion: Christ, Humanity, and the Riddle of Death 12 Sep 1922, Dornach
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

No one who wishes to remain only in the world of the senses can come to an understanding of the Mystery of Golgotha. By contrast, if one renounces any understanding of the Mystery of Golgotha based on sense perception and acquires instead a relationship to if of faith and acknowledgement, if one looks up to the Mystery of Golgotha in an attitude of pious veneration and attains to an understanding of what Christ became for humanity when He came down from a spiritual existence into earth life, then one rises above the mere understanding of the sense world with the aid of that very power which, though it is itself a part of earthly consciousness, nevertheless constitutes man's highest faculty.
He must deepen himself inwardly and intensify his consciousness if he wants to go beyond his understanding of the sense world and develop enough strength to allow the spiritual significance of the Mystery of Golgotha to become a truth for his soul.
Thus, through the initiates of the first Christian centuries, a deeper understanding of the Christ came into being, namely, that of Christ as the Soul Physician of the world, the Healer of mankind, the Savior.
215. Philosophy, Cosmology and Religion: Ordinary Consciousness and Higher Consciousness 13 Sep 1922, Dornach
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

You realize that visionary activity can arise when someone's soul descends more deeply into the physical body during earthly life. But you can also understand what it implies to be outside your physical body, and what the soul experience is like at a time when you are outside your body.
Now this is the part of the soul that is not transformed into the physical organization at the time it undergoes human conception and birth. One part of the soul reappears in the physical world after birth as man's head organization.
The spirit that is unveiled to intuition as the element that underlies the will appears to this perception as the reservoir for everything a person has undergone during earth life in the form of intellectual activities of the mind and soul-initiatives, as moral inclinations and impulses in the soul.
215. Philosophy, Cosmology and Religion: The Event of Death, and its Relationship with the Christ 14 Sep 1922, Dornach
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

Man experiences nothing in waking consciousness of the ether body's activity, which, after all, comprises the actual foundation that underlies the course of his life. He knows nothing of the impulses that come from the movements of the planets and live as stimuli in his breathing, and pulse through his blood circulation.
They must first die down within themselves and make room for the soul, if they are to unfold in ordinary consciousness. If this were correctly understood, people would have to say that quite certainly soul life cannot originate from organic processes, because these processes have to come first to the point of dying down.
This also shows how, through being born, man at once bears within his head system the predisposition for death. Through supersensible knowledge we learn to understand that death has the tendency to occur continually in us and is constantly kept in check only by sleep.
215. Philosophy, Cosmology and Religion: The Action of the Will beyond Death 15 Sep 1922, Dornach
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

These destructive processes in turn cause the willing-soul that underlies the human will as reality to pour into the metabolic or limb system and to restore a balance by rebuilding what has been worn down by the thought.
A person who speaks out of initiation science today must add the following to this: “Indeed, it is the Christ Impulse Whose effects continue on beyond death. Under Its influence man wrenches himself away from the moon sphere and penetrates into the sphere of stars and the sun.
Religion can also be experienced if you devote yourself with your heart (Gemüt) in an open-minded way to what intuitive knowledge communicates, for the heart (Gemüt) can understand it. Therefore, the renewal of religious knowledge can bring about a new deepening of religious life.
Philosophy, Cosmology and Religion: Foreword
Translated by Lisa D. Monges, Doris M. Bugbey, Maria St. Goar, Stewart C. Easton

It is hard to escape the conclusion that Steiner, faced with a highly educated French audience in the Goetheanum in which he had already given so many difficult scientific lectures, took special pains to direct everything he said to their thinking and understanding—even taking the trouble to provide an outline in advance for his translator. The result is a course that is in many respects unique in all his work, and it is very good that at long last it should be made available to English-speaking readers.
216. Supersensible Influences in the History of Mankind: Lecture I 22 Sep 1922, Dornach
Translated by Dorothy S. Osmond

But to understand the historical development of humanity we must be able to study, as well, the Spiritual Powers that play into this development.
It is not possible for materialistic science to understand Homer, and according to a mentality that has become so vain and self-glorious in our times, anything that is incomprehensible cannot possibly exist.
Something not altogether dissimilar may have to be brought about, but out of a true understanding of the Spirit.

Results 1861 through 1870 of 6552

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