7758Re: The Christ Event and the world of the dead: Comments III
- Feb 23, 2003--- In email@example.com, "Pacbay" <pacbay@a...> wrote:
> I lost something here. Who is Mr. Ervast and where is most of thisinsight derived from??
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
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
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
"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."
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