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Anthroposophical Leading Thoughts

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  • 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 1 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 2 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 3 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 4 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 5 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 6 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.

                >
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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
                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 7 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:
                  >
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                  > 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 8 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



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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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                  • ted.wrinch
                    You might also find his lectures on the Bhagavad Gita and the Pauline Epistles of interest:
                    Message 9 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:
                      >
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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?
                      > >
                      >
                    • 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 10 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 11 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 12 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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