Loading ...
Sorry, an error occurred while loading the content.

12425Re: [anthroposophy] Re: The Christ Event and the world of the dead: Comments III

Expand Messages
  • eurythmy
    Feb 8, 2007
      Do you know if htere is nay work of Mr Ervast availlable on the web?
      Many thanks,

      > --- In anthroposophy@yahoogroups.com, "Pacbay" <pacbay@a...> wrote:
      >> I lost something here. Who is Mr. Ervast and where is most of this
      > insight derived from??
      >> Jeff
      > Hello Jeff!
      > That is a relevant question. Let's see if I can provide a decent
      > answer. I admit right away that perhaps it was a bit thoughless of
      > me to give such detailed descriptions from sources that cannot
      > studied in english (for the most part) and from an "unknown
      > teacher". As those who have read my earlier post might remember, I
      > am not an antroposophist, rather a christosophist and this name
      > refers to the teachings of Mr. Ervast. But names don't matter that
      > much. I have also studied Dr. Steiner's books and lectures nearly 30
      > years and I value his work highly.
      > There are many similarities in the lives Dr. Steiner and Mr. Ervast
      > and this holds true also to their teachings. Pekka Ervast (1875-
      > 1934, usually called PE) had already as a child many clearvoyant and
      > spiritual experiences. PE tell e.g. about an incident when he was
      > playing with his younger brother at the age of six, if my memory
      > serves me. Suddenly he was watching both children from the ceiling
      > and he could understand that it was the same "i" in both children.
      > The other children was more a source of joy (his brother) and with
      > the other there was more burden and responsibility.
      > As a child Mr. Ervast got angry easily, if he saw something
      > unjustice done around him. At the age of 14 he heard a voice saying
      > to him: you don't have to get angry. PE was surprised and very
      > pleased: "What, is it not necessary for me to get angry?". And after
      > that day he never got angry. He says also that after this day he
      > never knew breaking against the commandments given by Jesus Christ
      > in the Sermon on the Mount (though he didn't formally know about
      > them yet.) But he says also that he never fulfilled the ideals
      > given by Jesus Christ either, he could always see his
      > own "incompleteness".
      > Mr. Ervast's experinces could not satisfy the spiritual thrist
      > inside him, he had to know about God and the meaning of life.
      > Eventually this attitude lead him to serious sufferings
      > and "soulpains". Finally the situation grew so acute that he was
      > crying out to life: Now must come the answer or death. Then he got
      > an powerful Christ-experience in waking consciousness (1896), when
      > he was nearly 21 years old. Publicly Mr. Ervast told first time
      > about this "experience" nearly 20 years later, in his "theosophical
      > memories" 1915. It was mainly three times, when during his whole
      > life he spoke about this "babtism". PE said that it was very
      > difficult to speak about this incident; it was so holy to him and he
      > felt like exposing himself to "world which cannot understand".
      > Now there was a firm basis to his spiritual work. The path which PE
      > promoted afterwards, was this: Seeking the truth above anything else
      > and following the ethical advices given by Jesus Christ, the
      > disciple should get his own "Damascus-experience" in waking
      > consciousness, the Mystical Christ in his heart is "activated",
      > Christ is born in him. Then with Christ it is safe to enter in to
      > the invisible worlds, "after-the-death-states" as a helper etc.
      > When Theosophical Society (TS) was formed in Finland in the
      > beginning of 20th century, it was natural that Mr. Ervast became the
      > first president. In the beginning everything went smooth, but when
      > Mrs. Besant's "social reforms", all new organisations, which
      > deviated from the original impulse and especially the "Order of the
      > Eastern Star" gained ground, the troubles began. Mr. Ervast could
      > not approve this "Krishnamurti-World Teacher" mess advocared by Mrs.
      > Besant and Mr. Leadbeater. In the local TS there were though some
      > eager supporters of these "official leaders".
      > Mr. Ervast invited Dr. Steiner to give lectures in Finland and in
      > 1912 Dr. Steiner came. During the lecture-cycle these men had deep
      > conversations and Dr. Steiner proposed that they should have co-
      > operation later. But then the "Krishnamurti-case" grew more acute
      > and there was the separation from TS. This separation of Dr. Steiner
      > and his followers was very sad thing to Mr. Ervast. He tried to
      > prevent this separation by proposing that membership could
      > be "spiritual, not geographical". This means that if e.g. a member
      > in Great Britain feels that Dr. Steiner is his teacher, he can be a
      > member of the TS section lead by Dr. Steiner. Because of
      > some "technicality" this proposal was never discussed in official
      > meeting. And soon broke the WW I.
      > A small group of ex-theosophists in Finland went to the new
      > Antroposophical Society (so the "antromovement" in Finland has also
      > benefited from the pioneering work of Mr. Ervast) and then there
      > were (inside TS) some eager admires of Besant-Leadbeater-
      > Krishnamurti "coalition". Mr. Ervast was accused that his views and
      > teachings were too near Dr. Steiner. And PE answered that he is an
      > independent occultist, who relies on his own researches. This need
      > to make some "demarcation line" to Steiner is maybe somehow
      > reflected in his books "The Key to the Kalevala" and "The Esoteric
      > School of Jesus" from the year 1916 (both books are avaible in
      > english translations).
      > PE didn't approve the "national views" of the english TS leaders
      > during the WW I. He saw that they were prisons of the
      > lower "national spirit", when these leaders inspired theosophist to
      > fight against to germains, who were lead by supposed "black
      > magicians". Universal brotherhood was the only required tenet of the
      > original TS. As I said earlier PE didn't approve the "Krishnamurti-
      > views" and then there was this schism between Mrs. Besant's "eastern
      > occultism" and the occultism of Mr. Ervast, which based on the
      > Christ Event and the teachings of Jesus Christ. Eventually all these
      > differences lead to a separation and 1920 Mr. Ervast founded the
      > Rose-Cross of Finland and a large amount of ex-theosophist joined
      > this new organisation. PE called his teachings "Rose-Cross-
      > Theosophy" or Christosophy. Now it was easier for him to consentrate
      > to "Christ-issues" without internal opposition.
      > As a person Mr. Ervast was modest and as a teacher he used allways
      > when it was possible, as a starting point, some "old holy texts",
      > writings of earlier teachers and most of all, the teachings of Jesus
      > Christ. So the descriptions (in my earlier post) which I picked from
      > lectures held 1928-1929, are "untypical", there he relies solely on
      > his own researches. Mr. Ervast represents a different stream of
      > christianity compared to Dr. Steiner. I feel that Dr. Steiner is
      > close the "Johannine christianity" and Mr. Ervast represents more
      > the "real St. Peter stream". (As I have said in some earlier post, I
      > think that St. Stephen is the "real" exponent of this stream, and
      > St. Stephen got his own "Damascus-experience" when he was stoned to
      > death.) Ethics are crucial in this stream and I have linked also
      > Tolstoi to this stream. Some points abouts manicheanism (e.g. Dr.
      > Steiner's lecture Manichaeism, Berlin 2 December 1904) fit also to
      > Mr. Ervast's teachings, especially to our relation to evil.
      > Later Mr. Ervast adopted rituals from freemasonry and he started a
      > spiritual school, which had three grades: Blue Lodge, Red Logde and
      > the Grail Logde. But he could only open the first degree, the blue
      > lodge, before his death in 1934. This is also a striking similarity
      > compared to Dr. Steiner and his school in Gotheanum.
      > Well, now I realise that this is quite a desperate task which I am
      > trying to accomplish. I can give only some "rudimentary pieces".
      > Imagine this: Someone asks you: Who is this Rudolf Steiner and where
      > are his insight based on? And then you try in a short post (with
      > foreign language) to give an adequate answer. So I stop here and in
      > the end I cite a few passages from Mr. Ervast's book (authors
      > translation), which forms the "ethical core" of Christosophy:
      > Pekka Ervast: The Sermon on the Mount or the Key to Christianity
      > (pp. 157-158)
      > "These are "the five commandments of the heavenly Father,"
      > proclaimed by Jesus:
      > 1) Be not angry
      > 2) Be pure even in thy thoughts
      > 3) Swear not
      > 4) Resist not evil
      > 5) War not, but love all men.
      > The individual man cannot keep these commandments unless a new life
      > begins for him. Little by little his condition will alter.
      > If all Christians would begin to follow the commandments of Jesus,
      > life on earth would be utterly changed. The kingdom of heaven would
      > descend upon earth amongst men, and a new age would indeed begin for
      > humanity. The lost paradise would be regained.
      > But when will that day dawn? It will not dawn, until the children of
      > men shall learn about the kingdom of God, about the Eden of
      > happiness and bliss, about the path leading to its portals and about
      > the keys, given by Jesus wherewith the portals may be opened.
      > The kingdom of heaven will not come by itself, spontaneously. It
      > will remain in the wordls of the spirit above, until men will pray
      > for it to descend upon earth. And prayer is not empty talk, but the
      > longing of the soul for the great heights, and the silent meditation
      > of the spirit. Nor does preyer empty itself in thoughts; it realises
      > itself in works, getting purified into new enthusiasm by the holy
      > fire of thruth.
      > He who prays follows the Master. He who does the will of the Father,
      > he prays indeed."
      > Warm Regards
      > Joksu
      > http://groups.yahoo.com/group/anthroposophy
      > Unsubscribe:
      > anthroposophy-unsubscribe@yahoogroups.com
      > List owner: anthroposophy-owner@yahoogroups.com
      > Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/
    • Show all 6 messages in this topic