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The Rudolf Steiner Archive

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207. Evil and the Power of Thought 23 Sep 1921, Dornach
Translator Unknown

That is how he would put it, and in so doing he would indicate (if he were rightly understood) what were from his point of view supremely important constituent factors and impulses of modern civilisation.
Tradition has preserved this precept, and to-day it is still repeated—without any understanding of its intrinsic nature—in the secret orders and secret societies of the West which, externally, still have a great influence.
Both in the East and in the West these things escape the crude intellectual concepts of our time. Intellectual understanding draws the blood from the living organism, turns it into a preparation, places it under a microscope, looks at it and then forms ideas about it.
207. Fundamental Impulses in the Mysteries of Ancient and Modern Times 23 Sep 1921, Dornach
Translator Unknown

In this connection man is dependent on the circumstances ruling in the world around him. The ancient Oriental culture was founded under another influence of the Sun's light on the earth, under another influence of the earth's condition, than those appearing in the later civilisation of by what surrounded him as world, and he felt particularly induced to devote himself to the world with all his inner being.
A complete change of the material being existing in man's physical body takes place in the physical body. Matter nowhere undergoes a complete destruction in the world outside. For this reason, the newer philosophy and natural sciences speak of the conservation of matter.
It spreads over the whole human organism. What I am describing, is to be understood intensively, not extensively; but I will draw it schematically.1 Here is the centre of destruction and here is the human frame.
207. The Seeds of Future Worlds 24 Sep 1921, Dornach
Translator Unknown

We receive our impressions from the world; we turn them into experience through our senses and through our understanding, through all the manifold effects they have upon our soul; and later we are able to call up again pictures of what we have experienced.
All our so-called education and culture has been developed under the influence of a science that concerns itself only with what is dead. This kind of culture is directly opposed to real Christianity.
The matter which is dissolving there into dust is renewed by the sun. Here, within us, matter is constantly falling under the moon influence, and as constantly absorbing the activity of the sun. Such is the relationship in which we stand to the cosmos.
207. Human Freedom and Its Connection with the Mystery of Golgotha 16 Oct 1921, Dornach
Translator Unknown

The Kant-Laplace nebula instead, does not enable him to understand human life on earth. If you take the wonderful cosmogonies of the various pagan nations, you will again find that they enabled man to grasp his earthly existence.
Particularly when so-called Christian theologians again and again put together Anthroposophy and Theosophy, this is due to the fact that they do not really understand much about Christianity. For it is deeply significant that Nietzsche's friend, Overbeck, the truly conspicuous theologian of Basle, wrote a book on the Christianity of modern theology, in which he tried to prove that modern theology; i.e., the Christian theology, is no longer Christian. One may therefore say: Even in regard to this point, external science has already drawn attention to the fact that modern Christian theology does not understand anything about Christianity and knows nothing about it. One should thoroughly understand all that is unchristian.
208. Cosmosophy Vol. II: Lecture I 21 Oct 1921, Dornach

The different perspective can perhaps be more clearly understood if I put it like this. [IMAGE REMOVED FROM PREVIEW] Fig. 5 Let us assume this is the earth (drawing; white); the moon orbits around it (red).
208. Cosmosophy Vol. II: Lecture II 22 Oct 1921, Dornach

We look inwards and find that the world we have known outside is inside ourselves, and we realize that the outside life has entered into the images we have inside us. Looking back in memory we understand again what we experienced before. Now if we look at our physical organization and understand it, we also understand the cosmic process. Our memories let us understand life’s experiences. Our whole human organization lets us understand the cosmic process, if we know how to look at it. And this is what anthroposophy is all about—to understand the human being in every way. It means that anthroposophy is also cosmosophy, for just as we bring our life back to mind when we remember, so we bring the whole cosmic process, cosmosophy, to mind when we gain insight through anthroposophy.
208. Cosmosophy Vol. II: Lecture III 23 Oct 1921, Dornach

It is not really possible, however, to say that the knowledge and understanding of those times was truly human by nature. True human understanding, which of course is not at all the dry, purely intellectual knowledge people often think it to be, is, after all, unthinkable without intelligence. The wisdom of old, however, was entirely without intelligence produced by human beings, and we cannot really call it “human” understanding. Human beings merely had part in the understanding which other entities had inside them. These were spirits belonging to the hierarchy of the Angels.
Humanity will however be overcome by Ahriman unless understanding of Christ, an understanding that is truly of the spirit and free from all theology, is able to develop.
208. Cosmosophy Vol. II: Lecture IV 28 Oct 1921, Dornach

However, to understand how human beings relate to this when at the same time they are also an entity that is complete in itself, we have to consider the way human beings relate to the world around them.
But we take the outside world into ourselves, and at this point it has to be clearly understood that everything we take in from outside is something that does not really belong inside us. People have the wrong idea about the way we take in things from outside.
I have to use words that have real meaning, but today’s language and understanding does not have them. You’ll have to understand what I mean when I put these things before you.
208. Cosmosophy Vol. II: Lecture V 29 Oct 1921, Dornach

The instinctive wisdom of old gave people understanding of this, too, and they knew, therefore, that human beings take in the life that is outside and develop it further inside them.
You see, it is not really a good idea to try and understand the human being by putting him on the dissecting table and investigating what lies inside the skin.
If anyone were to insist on producing a theory that the magnetic needle takes that position of its own accord, ignoring the fact that the forces of the earth give it that particular direction, it would be just like anatomists and physiologists trying to understand the human being on the basis of what is to be found inside the skin. You cannot understand the human being on the basis of what lies inside the skin.
208. Cosmosophy Vol. II: Lecture VI 30 Oct 1921, Dornach

We thus see that the nature of the soul principle can be understood if we know that human thought life has soul quality, that is, it does not take part in material life.
Human beings continue in these activities by withdrawing from the influence of the relevant images in the zodiac. Animals remain fully under the influence of Archer, Goat, Water Carrier and Fishes and therefore develop forms that relate to the earth.
This is still entirely dependent on the physical body for support; it allows only the I to find to itself, with the astral body and the ether body caught up in the physical body. We shall never understand the inner life unless we are able to differentiate between I, astral body and ether body. Anyone who does not have a real, inner grasp of these will never be able to understand the life of thought, the life of feeling and the life of will.

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