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Re: [anthroposophy_tomorrow] Don't follow leaders, watch the parking meters

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  • PS DANTE
    Hey T man I am convinced that u are the emissary of Steiner. In Steiners lectures he has answered all his critics, then and in his future which is today. You
    Message 1 of 2 , Jul 1, 2007
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      Hey T man
      I am convinced that u are the emissary of Steiner. In Steiners lectures he has answered all his critics, then and in his future which is today. You fortunately are able to find these answers and post them. What would we do without u.
       
      Magically yours
      The Magician
       

      Tarjei Straume <coolvibes@...> wrote:
      There's nothing like quoting the good Doctor in the presence of hostile, anonymous, multi-tentacled aliens with an expressed aversion to anthros -- it's like vampires and garlic -- and I just stumbled across this piece about celebrating a theosophical festival dedicated to Helena Blavatsky, who is highly deserving of credit and gratitude, knocking authority (again), and critiquing modern science (which is considered criminal heresy by the hole-rodents) :

      http://wn.rsarchive .org/Lectures/ 19100508p01. html

      The purpose of what we call the Theosophical movement is to make such a method of observation possible, to make it possible for spiritual life to play its part in human science. In order that this might come about, the stimulus thereto had to be given by the Theosophical Society. That is the one side of the question. The other is that this stimulus had to be given at a time which was least ripe for it. This is proved by the fact that to-day, thirty years after the birth of the Theosophical movement, the story of the non-historic Jesus still endures. How much is known, outside this movement, of the possibility of the historic Jesus being discovered in any other way than through the external documents? What was being done in the nineteenth century still continues: the authority of the religious documents is being undermined. Thus while there was the greatest necessity that this new possibility should be given to humanity ­ on the other hand the preparations made for its reception were the smallest conceivable. For do we by any chance believe that our modern philosophers are particularly ready to receive it? How little ready the philosophers of the twentieth century are, can be seen by the concept they have of the Christ of St. Paul. Anyone acquainted with scientific life knows that this is the great and final result of the materialism which has been preparing for centuries: although it asserts that it wishes to rise above materialism, the mode of thought prevailing in science has not progressed beyond that which is in process of dying out. Science as it exists to-day certainly is a ripe fruit, but one which must suffer the fate of all ripe fruit; it must begin to decay. No one can assert that it could bring forth a new impulse for the renewal of its mode of thought or of its methods of coming to conclusions. When we think of this we realise, apart from all other considerations, the weight of the stimulus given through H. P. Blavatsky; ­ no matter what our opinions of her capacities and the details of her life may be, she was the instrument for the giving of the stimulus; and she proved herself fully competent for the purpose, ­ We who are taking part in celebrating such a day as this, as members of the Theosophical Society, are in a very peculiar position. We are celebrating a personal festival, dedicated to one person. Now, although the belief in Authority is certainly a dangerous thing in the external world, yet there the danger is reduced by reason of the jealousy and envy that play so great a part; even though the reverence of a few persons is manifested outwardly, and rather strongly, by the burning of incense, yet egoism and envy has considerable power over them. In the Theosophical movement the danger of injury through the worship of the personality and belief in Authority is particularly great. We are, therefore, in a very peculiar position when we celebrate a festival dedicated to a personality. Not only the customs of the time but also the matter itself places us in a difficult position, for the revelations of the higher worlds must always come along the by-way of the personality. Personalities must be the bearers of the revelations ­ and yet we must take care not to confuse the former with the latter. We must receive the revelations through the medium of a personality, and the question that constantly recurs whether he or she is worthy of confidence, is a very natural one. “What they did on such and such a day does not harmonise with our ideas! Can we, therefore, believe in the whole thing?”


      This forms part of a certain tendency of our time, which we may describe as lack of devotion to the truth. How often at the present day do we hear of a case in which some prominent person may please the public; for one or more decades what he or she does may be quite satisfactory, for the public is too lazy to go into the matter for itself. Some years after, if it should transpire that this person's private life is not all it might be and open to suspicion, the idol then falls to the ground. Whether this is right or not is not the point. The point is that we ought to acquire a feeling that although the person in question may be the means by which the spiritual life comes to us, it is our duty to prove this for ourselves ­ and indeed to test the person by the truth, instead of testing the truth by the person. Especially should that be our attitude in the Theosophical movement: we pay most respect to a personality if we do not encumber him with belief in Authority, as people are so fond of doing, for we know that the activity of that personality after death is only transferred to the spiritual world. We are justified in saying that the activity of H. P. Blavatsky still continues, and we, within the movement which she instigated, can either further that activity or injure it. Most of all do we injure it if we blindly believe in her, swearing by what she thought when she lived on the physical plane, and blindly believing in her authority. We revere and help her most if we are fully conscious that she provided the stimulus for a movement which originated from one of the deepest necessities in human evolution. While we see that this movement had to come, we ascribe the stimulus to her; but many years have gone by since that time and we must prove ourselves worthy of her work, by acknowledging that what was then started must now be carried further. We admit that it had to be instigated by her, but do not let us ferret about in her private affairs, especially at the present time. We know the significance of the impetus she gave, but we know that it only very imperfectly represents what is to come. When we recollect all that has been put before our souls during the past winter, we cannot but say: What Madame Blavatsky started is indeed of deep and incisive importance, but how immeasurable is all that she could not accomplish in that introductory act of hers! What has just been said of the necessity of the Theosophical Movement for the Christ-experience was completely hidden from Blavatsky. Her task was to point out the germs of truth in the religions of the Aryan peoples; the comprehension of the revelations given in the Old and New Testaments was denied her. We honour the positive work accomplished by this Personality and we shall not refer to all she was not able to do, all that was concealed from her and which we must now contribute. Anyone who allows himself to be stirred by H. P. Blavatsky and wishes to go further than she, will say: If the stimulus given by her in the Theosophical Movement is to be carried further, we must attain to an understanding of the Christ-Event.


      ( -- Rudolf Steiner: The Christ Impulse and the Development of the Ego-Consciousness, Lecture 7, Berlin, 8th May, 1910: "The Further Development of Conscience", GA 116)

      Tarjei


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