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Anthroposophical Guidelines - 117

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  • Simone
    Anthroposophical Guidelines – 117 117. By doing so, man also protects himself from ahrimanic temptations, for the spiritual path to exterior nature, which is
    Message 1 of 29 , Jul 16, 2008
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      Anthroposophical Guidelines – 117

      117. By doing so, man also protects himself from ahrimanic
      temptations, for the spiritual path to exterior nature, which is
      stimulated by Michael, leads to the correct attitude towards the
      Ahrimanic, because thereby the correct experience of Christ will be found.

      (Translated by Frank Thomas Smith,  http://tech.groups.yahoo.com/group/anthroposophy_world/ )

       

      Anthroposophical Leading Thoughts – 117

      117. Moreover, in so doing he provides against the allurements of Ahriman. For the path of the Spirit into external Nature, which Michael inspires, leads to a right relation to the domain of Ahriman, inasmuch as a true and living experience with Christ is also found thereby.

       (http://www.rsarchive.org/)

       

    • Simone
      Michael s Mission in the Cosmic Age of Human Freedom When experiencing Michael s activities in the present, one is able to shed light on the cosmic nature of
      Message 2 of 29 , Jul 23, 2008
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                                                                                     Michael's Mission in the Cosmic Age of Human Freedom

         

        When experiencing Michael's activities in the present, one is able to shed light on the cosmic nature of freedom through spiritual science.

        This does not apply to my "Philosophy of Freedom", which refers to the purely human force of knowledge when it is related to the spiritual field. One needs, then, to recognize that this means to not yet accompany beings of other worlds. One could also say, however, that the "Philosophy of Freedom" paves the way to recognition of what can be experienced by spiritually accompanying Michael in freedom.

        And that is the following.

        If freedom is really to live in men's actions, what is accomplished in its light should on no account depend upon the human physical and etheric organization. What is "free" can only originate in the "I"; and the astral body must be able to vibrate with the free activity of the "I" in order to be able to transmit it to the physical and etheric bodies. But that is only one side of the matter. The other side will become clear in connection with Michael's mission.

        What man experiences in freedom may not affect his etheric or physical bodies. If that happened, he would forfeit what he has become during the stage of his evolution under the influence of divine-spiritual being and divine-spiritual revelation.

        What man experiences through the divine-spiritual works in his environment may only have an effect on his spirit (his I). The influence on his physical and etheric organization can only be what enters the stream of evolution not in his environment but within his being itself, and which originated in the essence and revelation of divine spirituality. It may not, however, be enmeshed with what lives in the element of freedom.

        This is only possible when Michael brings from the primeval past of evolution something which gives man a relation to divine spirituality and which at present no longer intervenes in physical and etheric creation. In this way, as part of Michael's mission, the foundation for man's intercourse with the spiritual world is developed, one which does not affect the natural elements.

        It is inspiring to observe how through Michael the human being is elevated to the spiritual spheres, whereas the unconscious, the subconscious, which develop below the sphere of freedom, grow closer and closer to matter.

        Man's position with respect to the universe will be more distant and incomprehensible if in addition to his relationship to nature and its processes he does not also recognize ones such as Michael's mission. He gets to know his relationship to nature as something observed from without; that to the spiritual world is like having an inner conversation with beings to whom one has gained access by means of a spiritual observation of the world.

        Therefore, in order to realize the impulse for freedom, man must be able to repress certain natural effects on his being that come from the cosmos. This repression takes place in the subconscious when the forces of the I's freedom come into play. Acting in freedom exists in humanity's inner perception; for the spiritual beings from other cosmic spheres who are bonded with man it is otherwise. The beings of the hierarchy of angels, who are concerned with the continuance of the human being from earth-life to earth-life, immediately see human activity in freedom thus: man repels the cosmic forces which desire to educate him further and to give his I-organization the necessary physical support, which they gave him before the age of Michael.

        As a being from the hierarchy of archangels, Michael receives his impressions with help from the hierarchy of angels. He dedicates himself to the task of providing man, in the manner here described, with forces from the spiritual part of the cosmos, which can substitute for the repressed forces of nature.

        He accomplishes this by acting in perfect unison with the Mystery of Golgotha.

        In Christ's activity within the earth's evolution lie the forces that man needs when working through freedom to compensate for the repressed impulses of nature. But then man must really bring his soul into inner community with Christ – about which we have already referred here in these Guidelines about Michael's mission.

        Man knows himself to be in a reality when he faces the physical sun and receives warmth and light from it.

        In the same way he must face the spiritual sun, Christ, who has united his being with the earth's being, and from that spiritual sun receive into his soul the warmth and light which corresponds to the spiritual world.

        He will feel himself permeated by this "spiritual warmth" when he experiences "Christ in me". He will say to himself when feeling this permeation: "This warmth frees your humanity from cosmic bonds in which it may not remain. In order for you to achieve freedom, the divine-spiritual Being of primeval times had to lead you to regions in which it could no longer stand by you, in which it however gave you the Christ, so he could lend you his force as a free man – something the divine-spiritual Being of primeval times once gave you through the path of nature, which was then also the path of the spirit. This warmth leads you back to the divinity from which you originated."

        And in feeling this with inner warmth of soul, man will experience the growing togetherness with Christ and that of real and true humanity. "Christ gives me my humanity" will be the fundamental feeling that penetrates and permeates the soul. And it is once this feeling exists that another also comes through which man feels himself carried up beyond mere earthly existence and feels himself as one with the stellar surroundings of the earth and with all that in this stellar environment is recognized as divine spirituality.

        This also applies to the spiritual light. Man can feel himself to be completely human when he is aware of himself as a free individual. However, a darkening is associated with this. The divine spirituality of primeval times no longer shines. In the light which Christ brings to the human I the primeval light is again present. In such togetherness with Christ, this blessed thought can shine on the soul like a sun: The glorious primeval divine light is here again; it shines, although its shining is not from nature. And man in the contemporary world unites himself with the spiritual cosmic shining force of the past, in which he was not yet a free individual. And in this light he can find the paths which rightly lead his humanity, if he understandingly unites in his soul with Michael's mission.

        Then in spiritual warmth man will feel the impulse which carries him to his cosmic future in such a way that he can remain true to the primal gifts of the divine-spiritual beings, although he has developed into a free individual in their worlds. And in the spiritual light perceiving, he will feel the strength that endows him with an ever increasingly expanding consciousness and leads him to a world in which as a free human being he reencounters the gods of his genesis.

        To persist in the original naïve divine goodness at work in man and fearfully shun full freedom in this contemporary world where everything is disposed towards freedom, only leads man to Lucifer, who wants to see the contemporary world denied.

        To gives oneself over to a contemporary world which only recognizes the natural world revealed by intellectuality and is neutral in respect to goodness, and only wants to experience and use freedom intellectually, but, however, in which evolution in deeper regions of the soul must continue and in higher ones freedom reign, leads to Ahriman, who wants to see the contemporary world completely transformed into a cosmos of intellectuality.

        In such regions, in which man's gaze at the outer world is spiritually directed towards Michael, and his gaze directed towards the interior of the soul falls spiritually on Christ, thrives that mental and spiritual certainty through which he can make his way, without the loss of his origins, on the cosmic path to finding the true realization of his future.     

         

        Goetheanum, November 2, 1924

         

         (Translated by Frank Thomas Smith,  http://tech.groups.yahoo.com/group/anthroposophy_world/ )

      • Simone
        MICHAEL S MISSION IN THE COSMIC AGE OF HUMAN FREEDOM When the work of Michael at the present time is approached through spiritual experience, it becomes
        Message 3 of 29 , Jul 23, 2008
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                                                                                              MICHAEL'S MISSION IN THE COSMIC AGE OF HUMAN FREEDOM

           

          When the work of Michael at the present time is approached through spiritual experience, it becomes possible, from the spiritual-scientific point of view, to obtain light on the cosmic nature of Freedom.

          This does not refer to my Philosophy of Freedom (or `Philosophy of Spiritual Activity,') which is based on the purely human faculties of cognition, where these are operative in the field of the spirit. In order to follow the thought of this book, it is not yet necessary to join company with the beings of other worlds. But it may be said that the Philosophy of Freedom prepares the way for the understanding of the freedom which, in spiritual connection with Michael, can then be experienced. And this is as follows.

          If freedom is to be a living reality in human action, then that which is accomplished in the light of it must be completely independent of man's physical and etheric organisation. There can be no freedom except through the ` I ,' and the astral body must be able to vibrate in harmony with the free activity of the ` I ,' so that it may be able to transmit it to the physical and etheric bodies. But this is only one side of the matter. The other side becomes clear in connection with the mission of Michael. For it is also true that what man experiences in freedom must not in any way affect his physical or etheric body. Were this to happen, he would have to lose entirely what he had gained during his evolution under the influence of Divine-Spiritual Being, and Divine-Spiritual Manifestation.

          What man experiences through this his environment which is but the accomplished Work of the Divine and Spiritual, must take effect on his spiritual nature (i.e. his Ego) only. His physical and etheric Organisation must only be affected by that which flows on, in the stream of evolution, not in his outer environment, but within his own being, and which had its origin in the Being and Manifestation of the Divine-Spiritual. But this must not work together with that in the human being which lives in the element of freedom.

          All this is only made possible because Michael carries over from the far past of evolution something that brings man into connection with that Divine-Spiritual reality which in the present day no longer penetrates the physical and etheric Organisation. Through this the foundation is being laid, within the mission of Michael, for a human intercourse with the spiritual world which does not interfere at all with the working of Nature.

          It is inspiring to see how the human being is raised by Michael into the spiritual sphere, whereas the unconscious and subconscious elements which develop beneath the sphere of freedom are uniting ever more strongly with the world of matter.

          Man's position with respect to the world will in the future become more and more incomprehensible to him if he is not prepared to recognise, in addition to his relations to the beings and processes of Nature, such relations as this to the Michael Mission. Our relations to Nature are recognised by looking at them from without; our relations to the spiritual world proceed from something like an inner conversation with Beings to whom we have opened up the way by adopting a spiritual view of the world.

          In order, therefore, for man to realise the impulse of freedom, he must be able to hold at a distance certain influences of Nature which affect his being from the Cosmos. This `holding at a distance' is taking place in the sub-consciousness, when in the consciousness there are the forces which represent the life of the Ego in freedom. For the inward perception of man himself there is the consciousness of his activity in freedom, but for the spiritual Beings connected with man from other spheres of the Universe it is different. The Being from the hierarchy of the Angeloi, who leads human existence from one earthly life to another, sees at once how the matter stands regarding human action in freedom; he sees how man thrusts away from himself cosmic forces which want to form and mould him further — which want to give to his Ego-organisation the necessary physical supports, as they did before the age of Michael.

          Michael, who is a member of the hierarchy of the Archangeloi, receives his impressions with the aid of the Beings of the Angeloi-hierarchy. He devotes himself, in the manner here described, to the task of bringing to man from the spiritual part of the Cosmos forces which can replace those from the realm of Nature which have been suppressed.

          He accomplishes this by bringing his activity into the most perfect accord with the Mystery of Golgotha.

          The forces which man requires for the compensation of suppressed impulses of Nature when he acts through freedom, are contained in the activity of Christ within earthly evolution. But man must then really bring his soul into that inner life in union with Christ, of which we have already spoken in these articles on the Michael Mission.

          When a man faces the physical Sun and receives from it warmth and light he knows that he is living in a reality. In the same way he must live in the presence of Christ, the spiritual Sun, who has joined His life to that of the Earth, and receive actively from Him into his soul that which in the spiritual world corresponds to warmth and light.

          He will feel himself permeated by `spiritual warmth' when he experiences the `Christ in me.' Feeling himself thus permeated he will say to himself: `This warmth liberates my human being from bonds of the Cosmos in which it may not remain. For me to gain my freedom the Divine-Spiritual Being of primeval times had to lead me into regions where it could not remain with me, where, however, it gave me Christ, that His forces might bestow upon me as a free human being what the Divine-Spiritual primeval Being once gave me by way of Nature, which was then also the Spirit-way. This warmth leads me back again to the divine sources, whence I came.'

          And in this feeling there will grow together in man, in inner warmth of soul, the experience in and with Christ and the experience of real and true humanity. `Christ gives me my humanity' — that will be the fundamental feeling which will well up in the soul and pervade it. When this feeling is once there, another comes: man feels raised by Christ beyond mere earthly existence, he feels one with the starry firmament around the Earth and with all that can be recognised in this firmament as Spiritual and Divine.

          It is the same with the spiritual Light. Man can feel himself fully in his true human nature by becoming aware of himself as a free individual. A certain darkening is however connected with this. The Divine-Spiritual of primeval times no longer shines. The primeval Light appears again in the Light brought by Christ to the human ego. In the life in union with Christ this blissful thought may shine like a sun through the whole soul: `The glorious primal Divine Light is here again; it shines, although its light comes not from Nature.' And man unites himself, while in the present, with the spiritual, cosmic forces of Light belonging to that past when he was not yet a free individual. And in this Light he can find the paths which lead him aright as a human being, when in his soul he unites himself, with understanding, with the Michael Mission.

          Then in the Spirit-warmth man will feel the impulse which so carries him over into his cosmic future, that in this future he will be able to remain true to the original gifts of Divine Spiritual Beings, albeit he has evolved in their worlds to free individuality. And in the Spirit-light he will feel the power which leads him with open eyes and ever higher and wider consciousness to the world in which as a free human being he will find himself again with the Gods of his origin.

          If man wishes to continue in the original existence and keep the primal naive Divine Goodness which held sway in him, and shrinks from the full use of freedom — it leads him, in this present world in which everything tends to develop his freedom, to Lucifer, who wishes the present world to be denied.

          If man devotes himself to present existence and wishes the natural world alone to hold sway (the natural world which is accessible to the present intellect and which is neutral with respect to Goodness), if he wishes to experience the use of freedom in the intellect alone, then in this present world where evolution needs to be continued in deeper regions of the soul, while freedom rules in the upper regions — he will after all be led to Ahriman, who wishes to see the present world transformed into a Cosmos of pure intellectuality.

          Certainty of soul and spirit flourishes in those regions where man feels that in the direction of the outer world his gaze rests spiritually on Michael, and in the direction towards the inner being of the soul on Christ. It is that certainty through which he will be able to traverse the cosmic path upon which he will, without losing his origin, in the future find his true perfection.

           

          (http://www.rsarchive.org/)

           

        • Simone
          Anthroposophical Guidelines – 118 118. A free act can only be one in which no natural process plays a role, whether within man or outside him. (Translated by
          Message 4 of 29 , Jul 30, 2008
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            Anthroposophical Guidelines – 118

            118. A free act can only be one in which no natural process plays a role, whether within man or outside him.

             (Translated by Frank Thomas Smith,  http://tech.groups.yahoo.com/group/anthroposophy_world/ )

             

            Anthroposophical Leading Thoughts – 118

            118. That action alone can be free in which no process of Nature, either within man or without him, plays an active part.

            (http://www.rsarchive.org/)

          • Simone
            Anthroposophical Guidelines - 119 119. On the other hand, a natural process is suppressed in an individual s free act, which would be present in the case of an
            Message 5 of 29 , Aug 5, 2008
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              Anthroposophical Guidelines - 119

              119. On the other hand, a natural process is suppressed in an individual's free act, which would be present in the case of an unfree act and would give the human being his cosmically preordained state.

              (Translated by Frank Thomas Smith,  http://tech.groups.yahoo.com/group/anthroposophy_world/ )

               

              Anthroposophical Leading Thoughts - 119

              119. But there is also the other pole, the opposite aspect of this truth. Whenever the individuality of man works freely, a Nature-process is suppressed in him. In an unfree action this process of Nature would indeed be present, giving to the human being his cosmically predestined character.

               (http://www.rsarchive.org /)

            • Simone
              Anthroposophical Guidelines – 120 120. This state, in which man lives in the present and future evolutionary stages of the world, does not come to him
              Message 6 of 29 , Aug 13, 2008
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                Anthroposophical Guidelines – 120

                120. This state, in which man lives in the present and future evolutionary stages of the world, does not come to him through nature, but on the spiritual path by his bonding with Michael, whereby he also finds the path to Christ.

                (Translated by Frank Thomas Smith,  http://tech.groups.yahoo.com/group/anthroposophy_world/ )

                 

                Anthroposophical Leading Thoughts – 120

                120. To the man who with his own life and being really partakes in the present and future stages of World-evolution, this character is not vouchsafed by way of Nature. But it comes to him by way of the Spirit when he unites himself with Michael, whereby he also finds the way to Christ.

                 (http://www.rsarchive.org/)

              • Simone
                The Cosmic Thoughts in Michael s Activity and in Ahriman s The observer of the relationship between Michael and Ahriman may well feel impelled to ask the
                Message 7 of 29 , Aug 21, 2008
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                                                             The Cosmic Thoughts in Michael's Activity and in Ahriman's

                   

                  The observer of the relationship between Michael and Ahriman may well feel impelled to ask the question: How do these two spiritual powers behave in the cosmic context in as far as they are both concerned with the development of intellectual forces?

                  In the past Michael developed intellectuality throughout the cosmos. He did this as a servant of the divine-spiritual powers, which had given him, as well as human beings, their genesis. And he intends to maintain this relationship to intellectuality. When it was released from the divine-spiritual powers in order to find its way within human beings, Michael decided that from then on he would be in contact with humanity in the right way in order to find his own relationship to intellectuality. But he only wanted to do this by continuing as the servant of the divine-spiritual powers, the powers to whom he and man have been united since their origins. Therefore his intention is that in the future intellectuality will stream through the hearts of men, but as the same force which streamed out of the divine-spiritual powers at the beginning.

                  It is a completely different situation with Ahriman. He has long since separated himself from the evolutionary stream to which the aforementioned divine-spiritual powers belong. In the primeval past he placed himself alongside them as an independent cosmic power. Although he exists spatially in the world to which man belongs at present, he develops no relationship of forces with the beings who rightfully belong to this world. Only because intellectuality has been separated from the divine-spiritual essence and approaches this world does Ahriman finds himself so related to this intellectuality that he is able, in his own way, to connect through it to humanity. For what humanity receives at present as a gift, he absorbed in the primordial past. If he is able, Ahriman will make humanity's received intellect similar to his own; that is his intention.      

                  Ahriman appropriated intellectuality at a time when he could not interiorize it. It has remained a force within his being that has nothing to do with heart and soul. Intellectuality streams out of Ahriman as a frost-bitten, soulless cosmic impulse. And those people who are seized by this impulse develop a logic devoid of compassion and love, which seems to speak for itself – in truth it is Ahriman speaking in it – in which there is no sign of the true, inner, loving relationship between what man is and what he thinks, speaks, does.

                  But Michael never appropriated intellectuality to himself. He manages it as a divine-spiritual force in that he feels himself united with the divine-spiritual powers. By thus permeating intellectuality, he indicates the potentiality in it to be just as valid an expression of the heart, the soul, as of the head, the spirit. For Michael carries within him all the primal forces of his gods and those of man. Thereby he does not transfuse intellectuality with wintry frost devoid of soul, but he stands by it in soul-filled inner warmth.

                  This is also the reason why Michael wanders through the cosmos with earnest mien and gesture. Inwardly so united with intelligent content as he is means that he must also fulfill the condition not to introduce anything of subjective arbitrariness, wishes or desire into this content. Otherwise logic would be the arbitrariness of one being instead of an expression of the cosmos. To maintain his being as an expression of the cosmic essence; to leave everything in his inner self which reflects his own being – Michael considers this to be his virtue. His significance is directed towards the great context of the cosmos – his mien expresses this; his will, which approaches man, is meant to reflect what he perceives in the cosmos. His bearing and his gestures express this. Michael is earnest in everything, for earnestness as the revelation of a being is the cosmic mirror of that being. A beaming smile is the expression of what streams into the world from such a being.

                  One of the Michaelic imaginations is the following: He moves with the flow of time, borne by cosmic light as his essence; framing cosmic warmth as the revealer of his own being; A being akin to a world, he wanders in waves affirming himself in that he affirms the world, leading forces from all corners of the universe down to earth.

                  In contrast an Ahrimanic one: In his progress he would conquer space from time, he is surrounded by darkness in which he send the rays of his own light; the more he achieves his goal, stronger is the frost around him; he moves as a world which is completely concentrated in one being, his own, in which he only affirms himself by denying the world; he moves as though he carried with him the sinister forces of earth's dark caves.

                  If man seeks freedom without detouring into egotism, when freedom becomes the pure love of action, then it is possible for him to approach Michael; if he wishes to act in freedom by developing egotism, if freedom is the prideful desire to reveal himself in his acts, then he is in danger of falling into Ahriman's realm.

                  The imaginations described above beam forth man's love for action (Michael) or his self-love when he acts (Ahriman).

                  In that man feels himself as a free being to be near to Michael, he is on the way to carry the force of intellectuality into his "whole humanity"; although he thinks with his head, his heart fills his thinking with either light or darkness; his will streams from his humanity in that his thoughts stream into him as intentions. The human being becomes more human when he is an expression of the world; he finds himself, not by seeking himself, but by willingly uniting himself with the world.

                  If man succumbs to Ahriman's temptations while developing his freedom, he will be dragged into intellectuality like a spiritual automaton, in which he is a piece, but no longer himself. All his thinking is a function of the head; this alone separates it from the experiences of the heart and his own will and snuffs out his individuality. Man loses more and more of his inner humanity by becoming the expression of his own individuality; he loses himself by seeking himself. He withdraws from the world to which he denies love; but man only truly experiences himself if he loves the world.

                  It is perhaps obvious from the forgoing that Michael is the guide to Christ. Michael travels with love through the world with all the earnestness of his being, his posture and  his acts. Whoever adheres to him cultivates love in relation to the outer world. And love in relation to the outer world must first be developed, otherwise it is self-love.

                  If this love in the Michaelic sense exists, then love for the other can also stream back to one's own self. One will be able to love without loving one's self. And on the path of such love Christ is to be found by the human soul.

                  Whoever adheres to Michael cultivates love in relation to the outer world, and thereby he finds the relation to his soul's inner world, which leads him to Christ.

                  The age now dawning requires that humanity view a spiritual world in closest proximity to the perceived physical one, and in which can be found what has been described here as the Michael-Being and the Michael-Mission. For that world which man envisions when perceiving this physical world as nature is not the one in which he directly lives, but one which is as far beneath the truly human one as the Michaelic one is above it. But he doesn't realize that when he makes an image of his world, another one unconsciously arises. When he paints this picture he is already in the process of alienating himself and becoming a spiritual automaton. Man can only preserve his humanity if he confronts the image of himself immersed in nature with the one in which Michael reigns, in which Michael leads the way to Christ.

                  Goetheanum, November 16, 1924

                   

                   (Translated by Frank Thomas Smith,  http://tech.groups.yahoo.com/group/anthroposophy_world/ )

                • Simone
                  THE WORLD - THOUGHTS IN THE WORKING OF MICHAEL AND IN THE WORKING OF AHRIMAN When one considers the relation of Michael to Ahriman, one may well feel impelled
                  Message 8 of 29 , Aug 21, 2008
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                                                                     THE WORLD - THOUGHTS IN THE WORKING OF MICHAEL AND IN THE WORKING OF AHRIMAN

                     

                    When one considers the relation of Michael to Ahriman, one may well feel impelled to ask: How are these spiritual Powers related to one another in the cosmic sense, seeing that both of them are active in the unfolding of the forces of Intellectuality?

                    In the past Michael unfolded the Intellectuality throughout the Cosmos. He did this as the servant of the Divine Spiritual Powers, to whom both he himself and man owed their origin. And he wishes not to depart from this relationship to Intellectuality. When Intellectuality was loosened from the Divine-Spiritual Powers in order to find its way into the inner being of man, Michael resolved thenceforth to assume his true relationship to mankind in order that in mankind he might find his relationship to the Intellectuality. But he wanted to do all this only in the sense of the Divine Spiritual Powers and as their servant still. For with these Powers he has been united ever since his own origin and that of men. Therefore it is his intention that Intellectuality shall flow in future through the hearts of men, but that it shall flow there as the self-same force which it was in the beginning when it poured forth from the Divine-Spiritual Powers.

                    It is altogether different with Ahriman. He is a Being who long, long ago severed himself from the stream of evolution to which those Divine-Spiritual Powers belong of whom we are speaking. In an age of primal antiquity he set himself up beside them as an independent power in the Cosmos. This Being, though in the present day he is there in the world of space to which man belongs, evolves no relationship of inner forces with the Beings rightly belonging to this world. It is only through the Intellectuality, loosened from the Divine Spiritual Beings, which comes into this world, that Ahriman — finding himself akin to it — is able in his own way to unite himself with mankind. For in an ancient and primeval past he already united with himself this Intellectuality which man receives in the present as a gift from the Cosmos. Ahriman, if he succeeded in his intentions, would make the intellect, given to mankind, similar to his own.

                    Now Ahriman appropriated Intellectuality to himself in an age when he could not make it an inner reality within him. It has remained in his being as a force, utterly detached from anything of heart or soul. Intellectuality pours forth from Ahriman as a cold and freezing, soulless cosmic impulse. Those human beings who are taken hold of by this impulse bring forth that logic which seems to speak for itself alone, void of compassion and of love, which bears no evidence of a right, heartfelt, inner relationship of soul between the human being and what he thinks and speaks and does. In real truth it is Ahriman who speaks in this kind of logic.

                    But Michael has never appropriated Intellectuality to himself. He rules it as a Divine-Spiritual force while feeling himself united with the Divine-Spiritual Powers. And when he pervades the intellect it becomes manifest that the intellect can equally well be an expression of the heart and soul as an expression of the head and mind. For Michael has within him all the original forces of his Gods as well as those of man. Consequently he does not convey to the intellect anything that is soulless, cold, frosty, but he stands by it in a manner that is full of soul and inwardly warm.

                    Herein, too, lies the reason why Michael moves through the Cosmos with earnest mien and gesture. To be inwardly united in this way with intelligence means at the same time to be obliged to fulfil the requirement that into it shall be brought no subjective caprice, wish or desire. Otherwise logic becomes the arbitrary activity of one being, instead of the expression of the Cosmos. Michael considers that his special virtue consists in strictly maintaining his being as the expression of the World-Being, keeping within himself all that would make itself felt as his own being. His aims are directed towards the great purposes of the Cosmos; this is expressed in his mien. His will, as it approaches man, must reflect what he sees in the Cosmos; and this is shown in his attitude, his gesture. Michael is earnest in all things, for earnestness, as the manifestation of a being, is a reflection of the Cosmos from this being; smiling is the expression of that which proceeds and radiates from a being into the world.

                    One of the Imaginations of Michael is the following: he rules through the passage of time; bearing the light from the Cosmos really as his own being; giving form to the warmth from the Cosmos as the revealer of his own being; as a being he keeps steadily on his course like a world, affirming himself only by affirming the world, as if leading forces down to the Earth from all parts of the Universe.

                    Contrast this with an Imagination of Ahriman: As he goes along he would like to capture space from time; he has darkness around him into which he shoots the rays of his own light; the more he achieves his aims the severer is the frost around him; he moves as a world which contracts entirely into one being, viz., his own, in which he affirms himself only by denying the world; he moves as if he carried with him the sinister forces of dark caves in the Earth.

                    When man seeks freedom without inclining towards egoism — when freedom becomes for him pure love for the action which is to be performed — then it is possible for him to approach Michael. But if he desires to act freely and at the same time develops egoism — if freedom becomes for him the proud feeling of manifesting himself in the action — then he is in danger of falling into Ahriman's sphere.

                    The Imaginations we have just described shine forth from a man's pure love for the action (Michael), or from his own self-love in acting (Ahriman).

                    When man feels himself as a free being in proximity to Michael he is on the way to carry the intellectual power into his `whole man'; he thinks indeed with his head, but his heart feels the brightness of the thought or its shade; the will radiates forth the essential being of man by allowing thoughts, to stream into it as intentions and aims. Man becomes more and more man by becoming the expression of the world; he finds himself, not by seeking himself, but by uniting himself voluntarily with the world.

                    If, when man unfolds his freedom, he succumbs to Ahriman's temptations, he is drawn into intellectuality as if into a spiritual automatic process in which he is a part; he is no longer himself. All his thinking becomes an experience of the head; but this separates it from the experience of his own heart and the life of his own will, and blots out his own being. Man loses more and more of the true inner human expression by becoming the expression of his own separate existence; he loses himself by seeking himself, he withdraws himself from the world which he refuses to love. It is only when he loves the world that a man truly experiences himself.

                    From the above description it may be evident that Michael is the Guide to Christ. Michael goes with love on his way through the world, with all the earnestness of his nature, attitude and action. The man who attaches himself to him cultivates love in relation to the outer world. And love must be unfolded first of all in relation to the outer world, otherwise it becomes self-love.

                    If this love in the spirit of Michael is there, then one's love of another being will shine back into one's own self. The self will be able to love without loving itself. And on the paths of this love Christ can be found by the human soul.

                    One who holds fast to Michael cultivates love in relation to the outer world, and he thereby finds that relation to the inner world of his soul which brings him in touch with Christ.

                    The age now dawning requires that humanity should turn its attention to a world immediately bordering upon the world perceived as physical — one in which can be found what we have here described as the Being and the Mission of Michael. For the world which man pictures as Nature when he sees this physical world, is also not the one in which he is immediately living, but one which lies as far below the truly human world as the world of Michael lies above it. It is only that man fails to notice that unconsciously, when he makes for himself a picture of his world, the image of another world really arises. When he paints this picture he at the same time excludes himself and succumbs to the spiritual automatic process. Man can only preserve his humanity by placing over against this picture, in which he loses himself in the picture of Nature, the other, in which Michael rules — in which Michael leads the way to Christ.

                     

                     

                    (http://www.rsarchive.org/)

                  • Simone
                    Anthroposophical Guidelines – 121 (In relation to the foregoing description of the cosmic thoughts in Michael s activity and in Ahriman s.) 121. One has not
                    Message 9 of 29 , Aug 27, 2008
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                      Anthroposophical Guidelines – 121

                      (In relation to the foregoing description of the cosmic thoughts in
                      Michael's activity and in Ahriman's.)

                      121. One has not yet comprehended what is active in the world and the
                      meaning for the world of these activities, for example cosmic
                      thoughts, if one goes no farther than these activities themselves. For
                      one must perceive the being from whom these activities originate. For
                      example whether the cosmic thoughts are brought into and through the
                      world by Michael or Ahriman.

                       (Translated by Frank Thomas Smith,  http://tech.groups.yahoo.com/group/anthroposophy_world/ )

                       

                      Anthroposophical Leading Thoughts – 121

                      (in connection with the foregoing account of the World-Thoughts in the Working of Michael and in the Working of Ahriman)

                      121. We have not fully understood the significance or the Universe of something that is working there — for instance, of the Cosmic Thoughts — so long as we stop short at the thing itself. We must also look to recognize the Beings from whom it proceeds. Thus for the Cosmic Thoughts we must see whether it is Michael or Ahriman who bears them out into the world and through the world.

                      (http://www.rsarchive.org/)

                    • Frank Thomas Smith
                      112. The divine-spiritual takes effect in the cosmos in various ways in the following stages: 1. through its own primordial essence; 2. through the revelation
                      Message 10 of 29 , Mar 22, 2012
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                        112. The divine-spiritual takes effect in the cosmos in various ways in the following stages:

                        1. through its own primordial essence;

                        2. through the revelation of this essence;

                        3. through its effects, when the essence retreats from the revelation.

                        4. through the work, when the divine is no longer in the visible universe, but only its forms.

                        Translator's Note: The word essence can also be translated as being. In fact, literally it is: being.

                         

                      • Kathleen Bonneau
                        Can anyone explain what Steiner means by this? 112. The divine-spiritual takes effect in the cosmos in various ways in the following stages:1. through its own
                        Message 11 of 29 , Mar 22, 2012
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                          Can anyone explain what Steiner means by this?

                          112. The divine-spiritual takes effect in the cosmos in various ways in the following stages:

                          1. through its own primordial essence;

                          2. through the revelation of this essence;

                          3. through its effects, when the essence retreats from the revelation.

                          4. through the work, when the divine is no longer in the visible universe, but only its forms.

                          Translator's Note: The word essence can also be translated as being. In fact, literally it is: being.

                           


                          If primordial essence is the Ground of Being, which would be Brahman, or God, then isn't it omnipresent?  If so, how can it retreat, from revelation or  from anything ?  By retreat from revelation is he speaking of the origin of illusion, or the primordial ignorance, avidya?  

                          If the divine is omnipresent, changeless, eternal and all pervasive, then essence would be present even in the mind  which does not see or recognize it.

                          Also in number four-- is it possible for the divine to be absent from anything, let alone the visible universe?  

                          What does it mean that it is present in forms(archetypes?)  but not the visible universe?   

                          The Heart Sutra, says "form is emptiness, emptiness is form, emptiness is no other than form, form is no other than emptiness."  

                          In this context, emptiness might be also defined as the primordial ground of being.

                          I am asking because I've been wondering  if Steiner's view is basically in harmony with a non-dual Buddhist or Vedantic perspective.  I think it is quite positive that he separated himself from the Theosophists (Blavatsky), who did not have a valid understanding of Buddhism, with the so called channeled messages from Koot Hoomi the Tibetan etc... 


                          Kathleen



                          To: anthroposophy_tomorrow@yahoogroups.com
                          From: fts.trasla@...
                          Date: Thu, 22 Mar 2012 19:49:43 +0000
                          Subject: [anthroposophy_tomorrow] Anthroposophical Guidelines - 112

                           

                          112. The divine-spiritual takes effect in the cosmos in various ways in the following stages:

                          1. through its own primordial essence;

                          2. through the revelation of this essence;

                          3. through its effects, when the essence retreats from the revelation.

                          4. through the work, when the divine is no longer in the visible universe, but only its forms.

                          Translator's Note: The word essence can also be translated as being. In fact, literally it is: being.

                           


                        • ted.wrinch
                          Hi Kathleen, I didn t get around to trying to relate your posting on your friend s article to Steiner but I think that the content of the relation would be
                          Message 12 of 29 , Mar 22, 2012
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                            Hi Kathleen,

                            I didn't get around to trying to relate your posting on your friend's article to Steiner but I think that the content of the relation would be similar to the answer to your current question on the meaning of Frank's post. What's always at the back of any kind of schema like this in Steiner's thought is his concept of the evolution, and then involution, of human consciousness, and with it the change in the correlated forms of the external world. You'll probably aware of this, but a basic outline of a possible process might be (this is just what I remember and I'm no expert on any of this):

                            1) The primordial essence is un-manifest and self-contained.

                            2) One of the spiritual hierarchies acts in a manner that is characteristic with its level and the stage of cosmic evolution to manifest its being, and by so doing create new being for us (for instance, the Thrones gave up their being to the Seraphim, and created inner time and outer warmth (which is our first existence as 'men') on Old Saturn, when our cosmos first became cognisable). This is a 'lifting of the veil' (revelation) of its being.

                            3) The initial act of creation is completed and we are left to evolve under its continuing influence (in my example we, the outer warmth, are left to evolve further in the absence of further direct creative intervention by the Thrones, and nascent sensory organs are developed and we begin to perceive through them and gain a rudimentary inner life).

                            4) The further severing of connection with the creating hierarchy is completed and we sense this as a retreat of the divine from the external world.

                            Some of the above process could be repeated, perhaps with more direct and immediate relevance, for Steiner's account of the post-Atlantean cultural epoch evolutions. I think that 3 might correspond to the Indian, Persian and Egyptian periods and 4 to the Roman and our own.

                            In answer to your more detailed questions:

                            a) "If primordial essence is the Ground of Being, which would be Brahman, or God, then isn't it omnipresent?  If so, how can it retreat, from revelation or  from anything ?  By retreat from revelation is he speaking of the origin of illusion, or the primordial ignorance, avidya?  "

                            He's speaking of avidya, or maya - see my answer for c).

                            b) "If the divine is omnipresent, changeless, eternal and all pervasive, then essence would be present even in the mind  which does not see or recognize it."

                            In Steiner's system, the 'divine' is articulate (there are gods) and *evolves* alongside us and so is not 'changeless' (though at the level of the Trinity and immediately below it may no longer be possible for us to understand this change). Indeed we are the result of their deeds during phases 1 to 3, and our progress is the aim of their lives ('man is the religion of the gods', Steiner).

                            c) "Also in number four-- is it possible for the divine to be absent from anything, let alone the visible universe?"

                            Not absolutely but in appearance it is. We are just past the end of Kali Yuga, by the end of which the divine had apparently abandoned creation and left itself with access to its world only though a still, small voice within us. The external, the material appeared in dazzling complexity and wonder and appeared to be sufficient to have created us all by itself (the maya of materialism). Matthew Arnold expresses it peerlessly and I quote his poem at the end.

                            d) "What does it mean that it is present in forms(archetypes?)  but not the visible universe?

                            The Heart Sutra, says "form is emptiness, emptiness is form, emptiness is no other than form, form is no other than emptiness."  

                            I take 'emptiness' in the Sutra to refer to the pleni-potential of 'the void', which is a void only to the physical senses. From the perspective of our (mostly un/under-developed today) spiritual senses the 'void' refers to the fullness of form and content of the higher spiritual world (devachan), above the astral, the first level of spiritual being. The visible or physical universe in our day does not reveal spirit; one has to look up to find the divine.

                            " I am asking because I've been wondering if Steiner's view is basically in harmony with a non-dual Buddhist or Vedantic perspective."

                            His was a view of spiritual monism, which I would say has the agreement you wonder about.

                            Hope that my free-form rambling makes some kind of sense; I'm sure others can add to, supplement or correct it!

                            T.

                            Ted Wrinch

                            Dover Beach

                            The sea is calm tonight,
                            The tide is full, the moon lies fair
                            Upon the straits; on the French coast the light
                            Gleams and is gone; the cliffs of England stand,
                            Glimmering and vast, out in the tranquil bay.
                            Come to the window, sweet is the night air!
                            Only, from the long line of spray
                            Where the sea meets the moon-blanched land,
                            Listen! you hear the grating roar
                            Of pebbles which the waves draw back, and fling,
                            At their return, up the high strand,
                            Begin, and cease, and then again begin,
                            With tremulous cadence slow, and bring
                            The eternal note of sadness in.

                            Sophocles long ago
                            Heard it on the Agean, and it brought
                            Into his mind the turbid ebb and flow
                            Of human misery; we
                            Find also in the sound a thought,
                            Hearing it by this distant northern sea.

                            The Sea of Faith
                            Was once, too, at the full, and round earth's shore
                            Lay like the folds of a bright girdle furled.
                            But now I only hear
                            Its melancholy, long, withdrawing roar,
                            Retreating, to the breath
                            Of the night wind, down the vast edges drear
                            And naked shingles of the world.

                            Ah, love, let us be true
                            To one another! for the world, which seems
                            To lie before us like a land of dreams,
                            So various, so beautiful, so new,
                            Hath really neither joy, nor love, nor light,
                            Nor certitude, nor peace, nor help for pain;
                            And we are here as on a darkling plain
                            Swept with confused alarms of struggle and flight,
                            Where ignorant armies clash by night.

                            Matthew Arnold, 1867



                            --- In anthroposophy_tomorrow@yahoogroups.com, Kathleen Bonneau <kahabo3@...> wrote:
                            >
                            >
                            > Can anyone explain what Steiner means by this?
                            > 112. The divine-spiritual takes effect in the cosmos in various ways in the following stages:1. through its own primordial essence;2. through the revelation of this essence;3. through its effects, when the essence retreats from the revelation.4. through the work, when the divine is no longer in the visible universe, but only its forms.Translator's Note: The word essence can also be translated as being. In fact, literally it is: being.
                            > If primordial essence is the Ground of Being, which would be Brahman, or God, then isn't it omnipresent? If so, how can it retreat, from revelation or from anything ? By retreat from revelation is he speaking of the origin of illusion, or the primordial ignorance, avidya?
                            > If the divine is omnipresent, changeless, eternal and all pervasive, then essence would be present even in the mind which does not see or recognize it.
                            > Also in number four-- is it possible for the divine to be absent from anything, let alone the visible universe?
                            > What does it mean that it is present in forms(archetypes?) but not the visible universe?
                            > The Heart Sutra, says "form is emptiness, emptiness is form, emptiness is no other than form, form is no other than emptiness."
                            > In this context, emptiness might be also defined as the primordial ground of being.
                            > I am asking because I've been wondering if Steiner's view is basically in harmony with a non-dual Buddhist or Vedantic perspective. I think it is quite positive that he separated himself from the Theosophists (Blavatsky), who did not have a valid understanding of Buddhism, with the so called channeled messages from Koot Hoomi the Tibetan etc...
                            >
                            > Kathleen
                            >
                            > To: anthroposophy_tomorrow@yahoogroups.com
                            > From: fts.trasla@...
                            > Date: Thu, 22 Mar 2012 19:49:43 +0000
                            > Subject: [anthroposophy_tomorrow] Anthroposophical Guidelines - 112
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                            > 112.
                            > The divine-spiritual takes effect in the cosmos in various ways in
                            > the following stages:
                            > 1.
                            > through its own primordial essence;
                            > 2.
                            > through the revelation
                            > of this essence;
                            > 3.
                            > through its effects,
                            > when
                            > the essence retreats from the revelation.
                            > 4.
                            > through the work,
                            > when
                            > the divine is no longer in the visible universe, but only its forms.Translator's Note: The word essence can also be translated as being. In fact, literally it is: being.
                            >
                          • Frank Thomas Smith
                            ... K: If primordial essence is the Ground of Being, which would be Brahman, or God, then isn t it omnipresent? If so, how can it retreat, from revelation or
                            Message 13 of 29 , Mar 22, 2012
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                              --- In anthroposophy_tomorrow@yahoogroups.com, Kathleen Bonneau <kahabo3@...> wrote:
                              >
                              >
                              > Can anyone explain what Steiner means by this?
                              > "112. The divine-spiritual takes effect in the cosmos in various ways in the following stages:1. through its own primordial essence;2. through the revelation of this essence;3. through its effects, when the essence retreats from the revelation.4. through the work, when the divine is no longer in the visible universe, but only its forms.Translator's Note: The word essence can also be translated as being. In fact, literally it is: being."

                              K: If primordial essence is the Ground of Being, which would be Brahman, or God, then isn't it omnipresent? If so, how can it retreat, from revelation or from anything ? By retreat from revelation is he speaking of the origin of illusion, or the primordial ignorance, avidya?

                              F: Steiner is talking here about the spiritual beings who created and guided humanity along its path of evolution. The point came in that process when man had to become *free*. But how can one be free if he/she is led by the hand by mama or papa god(s). SO at that point the gods retreat from guidance of man - not retreat from being or existence. Revelation was a stage of the past. In other words, humanity no longer receives revelations...except for exceptions, I suppose.

                              K: If the divine is omnipresent, changeless, eternal and all pervasive, then essence would be present even in the mind which does not see or recognize it.

                              F: Ok.

                              K: Also in number four-- is it possible for the divine to be absent from anything, let alone the visible universe?

                              F: I think what I wrote above covers this. If not, pls advise.

                              K: What does it mean that it is present in forms(archetypes?) but not the visible universe?

                              F: I think it means nature - which is obviously the work of divine creation.

                              K: The Heart Sutra, says "form is emptiness, emptiness is form, emptiness is no other than form, form is no other than emptiness."
                              In this context, emptiness might be also defined as the primordial ground of being.

                              F: Steiner is not talking about emptiness here, only the retreat of the gods as humanity's mentors.

                              K: I am asking because I've been wondering if Steiner's view is basically in harmony with a non-dual Buddhist or Vedantic perspective. I think it is quite positive that he separated himself from the Theosophists (Blavatsky), who did not have a valid understanding of Buddhism, with the so called channeled messages from Koot Hoomi the Tibetan etc...

                              F: I don't know if one could say "in harmony with..", Steiner was essentially a western philosopher and Christian initiate. Philosophically he defended monism.

                              >
                              >
                              > 112.
                              > The divine-spiritual takes effect in the cosmos in various ways in
                              > the following stages:
                              > 1.
                              > through its own primordial essence;
                              > 2.
                              > through the revelation
                              > of this essence;
                              > 3.
                              > through its effects,
                              > when
                              > the essence retreats from the revelation.
                              > 4.
                              > through the work,
                              > when
                              > the divine is no longer in the visible universe, but only its forms.Translator's Note: The word essence can also be translated as being. In fact, literally it is: being.
                              >
                            • Kathleen Bonneau
                              Many thanks, Ted and Frank, for taking the time to post such thorough answers to my questions. I see there is quite a different vocabulary and approach in
                              Message 14 of 29 , Mar 22, 2012
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                                Many thanks, Ted and Frank, for taking the time to post such thorough answers to my questions.

                                 I see there is quite a different vocabulary and approach in Anthroposophy.  In general Buddhism and Vedanta, which I'm more familiar with, tend to avoid metaphysics.   So the idea of Monistic gods, Thrones and seraphim is rather new.   

                                I've never lost my interest in Christianity and occasionally fish for non Jesuitical and non zionist and mainstream ideas on the subject.   

                                I'll have to look at some of Steiner's books next time I'm at the store.  I've only read his lectures on bees!

                                And, very glad to hear that you think we are out of the Kali Yug.. I hope you're right!    


                                Kathleen




                                To: anthroposophy_tomorrow@yahoogroups.com
                                From: fts.trasla@...
                                Date: Thu, 22 Mar 2012 23:56:29 +0000
                                Subject: [anthroposophy_tomorrow] Re: Anthroposophical Guidelines - 112

                                 


                                --- In anthroposophy_tomorrow@yahoogroups.com, Kathleen Bonneau <kahabo3@...> wrote:
                                >
                                >
                                > Can anyone explain what Steiner means by this?


                              • Frank Thomas Smith
                                ... Kathleen, A good introduction is Christianity as Mystical Fact - Click for a free Ebook. http://southerncrossreview.org/Ebooks/ebchristianity.htm Good
                                Message 15 of 29 , Mar 23, 2012
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                                  --- In anthroposophy_tomorrow@yahoogroups.com, Kathleen Bonneau <kahabo3@...> wrote:
                                  >
                                  >
                                  > Many thanks, Ted and Frank, for taking the time to post such thorough answers to my questions.
                                  > I see there is quite a different vocabulary and approach in Anthroposophy. In general Buddhism and Vedanta, which I'm more familiar with, tend to avoid metaphysics. So the idea of Monistic gods, Thrones and seraphim is rather new.
                                  > I've never lost my interest in Christianity and occasionally fish for non Jesuitical and non zionist and mainstream ideas on the subject.
                                  > I'll have to look at some of Steiner's books next time I'm at the store. I've only read his lectures on bees!
                                  > And, very glad to hear that you think we are out of the Kali Yug.. I hope you're right!
                                  >
                                  > Kathleen

                                  Kathleen,
                                  A good introduction is "Christianity as Mystical Fact" - Click for a free Ebook. http://southerncrossreview.org/Ebooks/ebchristianity.htm
                                  Good hunting,
                                  Frank



                                  >
                                  >
                                  > To: anthroposophy_tomorrow@yahoogroups.com
                                  > From: fts.trasla@...
                                  > Date: Thu, 22 Mar 2012 23:56:29 +0000
                                  > Subject: [anthroposophy_tomorrow] Re: Anthroposophical Guidelines - 112
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                                  > --- In anthroposophy_tomorrow@yahoogroups.com, Kathleen Bonneau <kahabo3@> wrote:
                                  >
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                                  > > Can anyone explain what Steiner means by this?
                                  >
                                • ted.wrinch
                                  You might also find his lectures on the Bhagavad Gita and the Pauline Epistles of interest:
                                  Message 16 of 29 , Mar 23, 2012
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                                    You might also find his lectures on the Bhagavad Gita and the Pauline Epistles of interest: http://wn.rsarchive.org/Lectures/GA142/English/AP1971/BhaPau_contents.html

                                    I've copied the contents below:

                                    I. The uniform plan of World History. The Confluence of three spiritual streams in the Bhagavad Gita. 28 Dec., 1912
                                    II. The basis of knowledge of the Gita, the Veda, Sankhya, Yoga. 29 Dec., 1912
                                    III. The union of the three streams in the Christ Impulse, the Teaching of Krishna. 30 Dec., 1912
                                    IV. The nature of the Bhagavad Gita and the significance of the Epistles of St. Paul. How the Christ Impulse surpasses the Krishna Impulse. 31 Dec., 1912
                                    V. The spiritual nature of Maya. Krishna — the Light-Halo of Christ. The Risen One. 1 Jan., 1913

                                    T.

                                    Ted Wrinch

                                    --- In anthroposophy_tomorrow@yahoogroups.com, "Frank Thomas Smith" <fts.trasla@...> wrote:
                                    >
                                    >
                                    >
                                    > --- In anthroposophy_tomorrow@yahoogroups.com, Kathleen Bonneau <kahabo3@> wrote:
                                    > >
                                    > >
                                    > > Many thanks, Ted and Frank, for taking the time to post such thorough answers to my questions.
                                    > > I see there is quite a different vocabulary and approach in Anthroposophy. In general Buddhism and Vedanta, which I'm more familiar with, tend to avoid metaphysics. So the idea of Monistic gods, Thrones and seraphim is rather new.
                                    > > I've never lost my interest in Christianity and occasionally fish for non Jesuitical and non zionist and mainstream ideas on the subject.
                                    > > I'll have to look at some of Steiner's books next time I'm at the store. I've only read his lectures on bees!
                                    > > And, very glad to hear that you think we are out of the Kali Yug.. I hope you're right!
                                    > >
                                    > > Kathleen
                                    >
                                    > Kathleen,
                                    > A good introduction is "Christianity as Mystical Fact" - Click for a free Ebook. http://southerncrossreview.org/Ebooks/ebchristianity.htm
                                    > Good hunting,
                                    > Frank
                                    >
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                                    > > To: anthroposophy_tomorrow@yahoogroups.com
                                    > > From: fts.trasla@
                                    > > Date: Thu, 22 Mar 2012 23:56:29 +0000
                                    > > Subject: [anthroposophy_tomorrow] Re: Anthroposophical Guidelines - 112
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                                    > > --- In anthroposophy_tomorrow@yahoogroups.com, Kathleen Bonneau <kahabo3@> wrote:
                                    > >
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                                    > > > Can anyone explain what Steiner means by this?
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                                  • Frank Thomas Smith
                                    114. Michael constantly strives to embody human-cosmic evolution by being a freely active example of the divine essence and the revelatory relation to the
                                    Message 17 of 29 , Mar 25, 2012
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                                      114. Michael constantly strives to embody human-cosmic evolution by being a freely active example of the divine essence and the revelatory relation to the cosmos retained by humanity from ancient times in order that what the image, the form of what the divine says about nature, may flow into a higher, spiritual consideration of nature. Although this will certainly be present in man, it will nevertheless be a reminiscence of the divine relation to the cosmos during the first two stages of cosmic evolution. In this way anthroposophy affirms the view of nature corresponding to the Consciousness-Soul age; it also completes it however, with what the eye of the spirit reveals.

                                    • Frank Thomas Smith
                                      116. Man finds the correct antidote to luciferic falsifications by permeating his sense of knowledge and life with Michael s being and mission.
                                      Message 18 of 29 , Mar 28, 2012
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                                        116. Man finds the correct antidote to luciferic falsifications by permeating his sense of knowledge and life with Michael's being and mission.


                                      • Frank Thomas Smith
                                        117. By doing so, man also protects himself from ahrimanic temptations, for the spiritual path to exterior nature, which is stimulated by Michael, leads to the
                                        Message 19 of 29 , Mar 29, 2012
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                                          117. By doing so, man also protects himself from ahrimanic temptations, for the spiritual path to exterior nature, which is stimulated by Michael, leads to the correct attitude towards the Ahrimanic, for thereby the correct experience of Christ will be found.

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