Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. —John 8:12
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| "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light." — Matthew 6:22 |
John 3:11-21
Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
That whosoever believeth in him should not perish, but have eternal life.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
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| "ES IST ICH" |
Rudolf Steiner:
Man's conceptions are very coarse and clumsy, indeed, which maintain that the outer world merely acts upon us and we, in turn, merely react upon it. In reality, there takes place a soul process from the outside toward the inside, which is taken hold of by the deeply subconscious, inner soul process, so that the two processes overlap. From outside, cosmic thoughts work into us; from inside, humanity's will works outward. Humanity's will and cosmic thought cross in this crossing point, just as the objective and the subjective element once crossed in the breath. We must learn to feel how our will works through our eyes and how the activity of the senses delicately mingles with the passivity, bringing about the crossing of cosmic thoughts and humanity's will. We must develop this new Yoga will. Then something will be imparted to us of like nature to that which was imparted to human beings in the breathing process three millennia ago. Our comprehension must become much more soul-like, much more spiritual.
Man's conceptions are very coarse and clumsy, indeed, which maintain that the outer world merely acts upon us and we, in turn, merely react upon it. In reality, there takes place a soul process from the outside toward the inside, which is taken hold of by the deeply subconscious, inner soul process, so that the two processes overlap. From outside, cosmic thoughts work into us; from inside, humanity's will works outward. Humanity's will and cosmic thought cross in this crossing point, just as the objective and the subjective element once crossed in the breath. We must learn to feel how our will works through our eyes and how the activity of the senses delicately mingles with the passivity, bringing about the crossing of cosmic thoughts and humanity's will. We must develop this new Yoga will. Then something will be imparted to us of like nature to that which was imparted to human beings in the breathing process three millennia ago. Our comprehension must become much more soul-like, much more spiritual.
Goethe's world conception strove in this direction. Goethe endeavored to recognize the pure phenomenon, which he called the primal phenomenon, by arranging the phenomena which work upon man in the external world, without the interference of the Luciferic thought which stems from the head of man himself; this thought was only to serve in the arranging of the phenomena. Goethe did not strive for the law of nature, but for the primal phenomenon; this is what is significant with him. If, however, we arrive at this pure phenomenon, this primal phenomenon, we have something in the outer world which makes it possible for us to sense the unfolding of our will in the perception of the outer world, and then we shall lift ourselves to something objective-subjective, as it still was contained, for instance, in the ancient Hebrew doctrine. We must learn not merely to speak of the contrast between the material and the spiritual, but we must recognize the interplay of the material and the spiritual in a unity precisely in sense perception. If we no longer look at nature merely materially and, further, if we do not “think into it” a soul element, as Gustave Theodore Fechner did, then something will arise which will signify for us what the Yahve culture signified for mankind three millennia ago. If we learn, in nature, to receive the soul element together with sense perception, then we shall have the Christ relationship to outer nature. This Christ relationship to outer nature will be something like a kind of spiritual breathing process . . . When we make our way through the world with an awareness that together with everything we see, everything we hear, there is soul and there is spirit flowing into us, and with the awareness that at the same time soul is flowing from us out into the world, then we shall have gained the awareness needed by humankind for the future.
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