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12426Re: The Christ Event and the world of the dead: Comments III

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  • joksu57
    Feb 9, 2007
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      Hello Franky!

      I'm afraid that there are no english translations available right
      now. I know that there is a project going on, which has the goal to
      publish all the teachings of Mr. Ervast on the Web and hopefully
      these will include also the english translations.

      There are now more than 100 books of Mr. Ervast on the Web, but they
      are all in finnish language. Then there has been one book in german
      available in the net and I have spared a "Word-version" of it. If you
      can read it in german, I can send you that book in e-mail attachment.

      Best Regards: Joksu



      --- In anthroposophy@yahoogroups.com, "eurythmy" <eurythmy@...> wrote:
      >
      > Hi,
      > Do you know if htere is nay work of Mr Ervast availlable on the web?
      > Many thanks,
      > Franky
      >
      > > --- 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
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      > >
      > >
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      > >
      >
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