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The Rudolf Steiner Archive

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123. The Gospel of St. Matthew (1965): Lecture IV 04 Sep 1910, Bern
Translated by Dorothy S. Osmond, Mildred Kirkcaldy

Rudolf Steiner
And the Bible points, most significantly, to something that is unfortunately all too little understood, namely, to the source of that which Melchisedek was able to impart to Abraham. What was this? He could impart the mystery of Sun-existence which Abraham could naturally only under-stand in his own way. The same mystery lay behind the revelation that had been announced, as a prophecy, by Zarathustra.
All these men in the sects both of the Therapeutae and the Essenes were under a common spiritual guidance. A brief account of them is contained in my book Christianity as Mystical Fact.
283. The Essence of Music: Questions and Answers: Question and Answer Session I 29 Sep 1920, Dornach

Rudolf Steiner
Paul Baumann: It also emerged from my lecture that I associate noise with harmony, that is, with a summarized melody. Can we understand sound noise as something that is a summarized melody, perhaps a harmony, but that we would also feel musically?
But I would like to know how one can actually understand such musical personalities as Debussy if not as a perhaps very vague forerunner of something future that lies in this direction.
The human life cycle is something specific. And the underlying secret is this: in our consciousness, we do not know what the future holds, but in our feeling consciousness, we are attuned to how the future unfolds.
283. The Essence of Music: Questions and Answers: Question and Answer Session II 30 Sep 1920, Dornach

Rudolf Steiner
For example, the question was asked what changes in the way of speaking, in the art of acting, could be brought about by spiritual science. A term was used, if I understood it correctly – because it is possible that I did not understand it – that was supposed to replace physical eloquence.
For example, I have to say: either I don't understand Debussy at all, or I can only understand him in such a way that he foresaw something of this living into the sound.
So of course you have to know Goethe very well if you want to understand how he thought of it himself. But you can see from it that there are ways to be found to get very favorable results.
283. The Essence of Music: Questions and Answers: First Closing Address 20 Dec 1920, Dornach

Rudolf Steiner
You can study the geological conditions in Europe by going over wide areas, of course this is to be understood cum grano salis, but that is a very small granum: the Vienna Basin, simply the ground on which Vienna stands, and the surrounding area, contains so much of the confluence of all European geological conditions that almost all of European geology can be studied in the Vienna Basin.
283. The Essence of Music: Questions and Answers: Second Closing Address 07 Feb 1921, Dornach

Rudolf Steiner
So that one has, for example, at the very top of the head, in relation to the entire nervous system, the central nervous system, Saturn (see drawing), that which then lies more towards the sense organs, towards the eyes: Jupiter, that which underlies the speech organs, the singing organs: Mars, that which leads more to the sympathetic nervous system: Venus and Mercury. So one would have the overall nature of the human being, as it came across from the moon, as that which underlies it. And one would have to distinguish five connecting lines that go back to the five planets: This would give us the inner organisation of the human being in the sense of an ideal, but very real, musical instrument within the human being.
And, as you know, in all older views of the human being, it is represented under the image of a tree or a plant. You only need to think of the world ash tree. This view goes back a long way.
51. Philosophy, History and Literature: The Unity of the World 31 Mar 1902, Berlin

Rudolf Steiner
In doing so, it is particularly concerned with bringing the various points of view to an understanding and, if possible, to some reconciliation. He also strives for unity in that he wants to harmoniously combine science, philosophy, art and devotion.
I now think that in this context, cause and effect mean nothing other than what we call development. We can understand the emergence of the effect from the system of its conditions as the further development of the cause.
Thus I have overcome the contradiction between matter and spirit, which I unite by understanding all that is physical as experience, not, of course, as mere phenomenon for our senses, but as a way in which the eternal One experiences Itself.
51. Philosophy, History and Literature: Truth and Science 07 May 1902, Berlin

Rudolf Steiner
One wonders: can we speak of truth in the sense of scientific truth, of agreement with the given reality, which is always in the material small print, if it is to be the content of a world view, or does it, as a world view , does it lead beyond the purely objective truth in a similar way to the poetic truth according to the view of those who understand it in the Goethean sense, as the poetic truth leads beyond the immediate naturalistic truth? Such approaches can be found in many forms today, to the delight of those who see truth in living life, and to the horror of fact fanatics like Tycho de Brahe or Haeckel's opponents.
51. Philosophy, History and Literature: Monism and Theosophy 08 Oct 1902, Berlin

Rudolf Steiner
Science was like a son who returns home from abroad and can no longer be understood by his father, and Protestantism is nothing more than the father's declaration that he wants to disinherit the son, and Kantianism is the conclusion, the last phase of this process!
But when we regard the human soul itself as a natural process, we are faced with a change in our understanding. The laws of nature lie outside our personality in the natural basis from which we have emerged, but in our soul we do not see finished natural laws; we are natural law ourselves.
Those who I would call cosmic loafers are satisfied with that. Those who understand the concept of theosophy in this way will also understand Fewerbach, who says that man has created God in his own image.
51. Philosophy, History and Literature: Discussion with Contributions by Rudolf Steiner 15 Oct 1902, Berlin

Rudolf Steiner
Steiner's call to make theosophy, if it is a female philosophy according to Duboc, into a male one in critical Germany, should be underlined thickly, so that it would take up a whole page in print, because there is certainly no small danger in the theosophical movement.
He feared that a movement of this kind was only too well suited to undermine the results of modern natural science; despite the most careful observation, he had only been able to find the expression of idiocy in spiritualism, but he had to acknowledge the fact of hypnotism.
In any case, the golden wheat of genuine theosophy has unfortunately been buried under so much chaff of parroting Indian vocabulary that the philosophical hero who can collect it in a new sheaf, that is, under a new name, is highly welcome.
202. Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia 24 Dec 1920, Dornach
Translator Unknown

Rudolf Steiner
[ 4 ] However, we must understand the mystery of Christmas in a far wider context, if we wish to understand what should concern us most of all in view of the important tasks of the present age.
But then one would have to say for the Egyptians: Luciferized, or Ahrimanized, when it concerns the outer. The modern human being must also understand the Christmas mystery in a new way. He must understand that he must first seek Isis so that Christ can appear to him.
We should learn to say to ourselves: If we can manage to work together in love on the great tasks, then, and only then, do we understand Christmas. If we cannot manage this, we do not understand Christmas. [ 25 ] Let us remember that when we do sow discord, this discord hinders us in understanding the one who appeared among human beings on the first Christmas on earth.

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