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• Title: Gospel/Matthew (1965): Lecture 1
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  • must regard as fundamental, namely, that no people has
  • that name, nor the Zarathustra mentioned as living in the
  • patron who can be called Gushnasp — the name that
• Title: Gospel/Matthew (1965): Lecture 2
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  • namely that all Evil in the world, everything that in its
  • place, namely that the teacher can offer up part of his
  • name JEHOVAH. Compressed as it were into a single point,
  • seen, no longer called by different names but known by a
• Title: Gospel/Matthew (1965): Lecture 3
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  • being, namely the inner power of cognition. Only then did
  • Jahve- or Jehovah-wisdom — the name which, if
  • then bearing the name of Zarathas or Nazarathos, was the
  • objects. Jahve or Jehovah — the name consciously
  • to an actual progenitor named in the Bible. Abraham or
  • was of salient importance for Abraham, namely the
• Title: Gospel/Matthew (1965): Lecture 4
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  • the Oracles” — the actual names are not of
  • eternity — that he was without name or age,
  • that is unfortunately all too little understood, namely,
  • under the name of Jahve or Jehovah as the loftiest
  • the name of the planet concerned — Venus, Mercury,
  • religious sects where men, named by Philo the
  • name of Jesus, the son of Pandira, Jeschu ben Pandira. He
  • The name
  • also the name of that noble personality — regarding
• Title: Gospel/Matthew (1965): Lecture 5
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  • by the name of Bodhisattvas — because it is in the
  • perception the Essenes were well able to grasp, namely
  • else as well, namely this. — Just as a man must
• Title: Gospel/Matthew (1965): Lecture 6
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  • to God. Adam is named as the Son of God. 'This means that
  • to individuals. The names of Abraham's
  • connotations of a name in ancient times were not
  • such as arc associated with a name to-day. Indeed, the
  • giving of names in ancient times is a subject that would
  • it would have been impossible to conceive that names
  • external way that is customary nowadays. A name was once
  • tone the inner nature of that being. The name was meant
  • was different, a name did not apply merely to an
  • memory; therefore the same name was in use as long as
  • this retrospective experience endured. The name
  • same name was used for the succession of individuals whom
  • the thread of memory connected. Therefore names such as
  • name of some individual belonging to times of antiquity
  • name; the memory of the former individual did not carry
  • first individual to bear the name of 'Enoch' but
  • thread of memory appears, and, with it, a new name which
  • when ‘Adam’ is referred to, the one name
  • this sense that names are used in the genealogical table
  • Gospel, there-fore, we find, firstly, the names of single
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• Title: Gospel/Matthew (1965): Lecture 7
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  • namely, that in the course of it men are constantly
  • have spoken of one aspect of Initiation, namely the
  • purpose of these bodies, namely to enable him to unfold
  • among the Egyptians, namely, the form of Initiation in
  • there is a clear indication of a birth — namely,
  • His trial held against Him — namely, His statement
  • where it is pointed out that each name was originally
• Title: Gospel/Matthew (1965): Lecture 8
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  • considerable extent — namely, the etheric and
  • in the actual names and in their spelling. The Sephirot
• Title: Gospel/Matthew (1965): Lecture 9
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  • namely that in this life there was a repetition of the
  • God, hallowed be thy name, and let the remembrance of
  • is he who fears the name of the Lord, and serves
• Title: Gospel/Matthew (1965): Lecture 10
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  • use of names or designations in olden times. They were
  • This is an indication of what was associated with names
  • worked, namely, by attracting pupils and disciples. And
  • deeply significant, namely the magical intercourse of
  • Event, namely that He who once lived as Christ Jesus in a
  • which was both a proper name and a word meaning
• Title: Gospel/Matthew (1965): Lecture 11
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  • namely that through the Christ Impulse it was possible
  • name, gave the answer: ‘Thou art the Christ, the
  • something else is indicated, namely that Christ Jesus
• Title: Gospel/Matthew (1965): Lecture 12
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  • which such Beings must work, namely from the inmost
  • different Being — namely, the Nathan Jesus, whose
  • itself, namely, the fact of being subject to a particular
  • ‘Napoleon’ there is contained the name of
  • name in Greek does not detract from but enhances its
  • never existed, has found similarity in names such as
  • can be found between the names of Letitia, the mother of
  • namely that at Damascus he had seen the Risen Christ. He
  • them in the name of the Father, and of the Son, and of
  • different names, it is in reality Christ of whom they are
  • although no name is forced upon them, and that of
  • Christ. We have no wish to force the name of Christ upon
  • occultists too, we are well aware that names in
  • Being by a different name, we should not hesitate to do
  • establish an orthodox doctrine connected with the name of
• Title: Gospel/Matthew (1965): Appendix II
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  • name. G. R. S. Mead assembled in his book Did Jesus
  • time that there were two individuals of the same name,
  • possible that the name of the two individuals was the
  • same — Jesus, or Jeschu, was not an uncommon name
• Title: Gospel/Matthew (1965): Summaries
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  • personal life. The same name — e.g. Adam, Noah,
  • St. Luke's Gospel: the 77 names in the genealogical table