12425Re: [anthroposophy] Re: The Christ Event and the world of the dead: Comments III
- Feb 8, 2007Hi,
Do you know if htere is nay work of Mr Ervast availlable on the web?
> --- In firstname.lastname@example.org, "Pacbay" <pacbay@a...> wrote:
>> I lost something here. Who is Mr. Ervast and where is most of this
> insight derived from??
> 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
> List owner: email@example.com
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