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Guidelines - First Contemplation

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  • Frank Thomas Smith
    First Contemplation: How Michael prepares his earthly mission in the spiritual world by conquering Lucifer at the Gates of the Consciousness Soul Michael s
    Message 1 of 9 , Dec 2, 2008
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      First Contemplation:

       

      How Michael prepares his earthly mission in the spiritual world by conquering Lucifer at the Gates of the Consciousness Soul

       

      Michael's intervention in the evolution of the world and man during the end of the nineteenth century appears in a special light when one considers the spiritual history of the previous centuries.

      The beginning of the fifteenth century is the age in which the consciousness soul began to appear.

      Before this time a complete change is evident in human spiritual life. One can follow how previously everywhere imaginations still played a significant role in human perceptions. Individual personalities had, however, already found their way to mere mental "comprehension"; but the great majority lived absorbing imaginations involving representations [mental pictures] derived exclusively from the physical world. It was so in respect to ideas about natural events as well as to historical developments.

      What spiritual observation finds is completely confirmed by external evidences. We will now indicate some of these.

      What was thought and said about historical events in the previous centuries was often recorded just before the dawn of the Consciousness Soul age. Thus we still have the "sagas" and similar writings preserved, which give a true picture of what was then considered to be "history".

      A beautiful example is the story of "Gerhard the Good", which is preserved in a poem by Rudolf von Ems, who lived in the first half of the thirteenth century. Gerhard the Good is a rich merchant in Cologne . He goes on a business trip to Russia , Livonia and Prussia to buy sable. Then he travels to Damascus and Nineveh for silk and similar things.

      Homeward bound, he is thrown off course by a storm. In the strange land where he finds himself he comes to know a man who holds captive some English knights and the English king's betrothed. Gerhard gives up all he has gained on the trip in return for the captives. He takes them with him on his ship and begins the journey home. When the ship comes to the place where the routes to Gerhard's home and England separate, he lets the male prisoners leave for England, but he keeps the king's betrothed with him in the hope that King William will come to get her as soon as he learns of her liberation and where she is. The king's bride and the maidens who accompany her are kept in the very best accommodations. She lives in her liberator's house like a well-loved daughter. A long time passes without the English king coming to get her. So Gerhard decides to marry her to his son in order to ensure her future, for he thinks that William could be dead. The marriage feast is already in progress when an unknown pilgrim appears – William. He had wandered a long time on false paths seeking his betrothed. She is returned to him after Gerhard's son's selfless renunciation. They remain with Gerhard a while, who then equips a ship to take them back to England .

      Once the ex-prisoners have been restored to their proper honorable station and Gerhard visits England , the English want to make him king. But he objects that he had delivered their rightful royal pair to them. They had also thought William dead and wanted to elect another king for the country in which conditions had become chaotic during Williams wanderings. The merchant of Cologne rejects all the honors and riches offered to him and returns to Cologne in order to be the simple merchant he was before.

      The story is enhanced so that the Saxon emperor, Otto the First, travels to Cologne in order to meet "Gerhard the Good". For the powerful emperor is tempted to consider much of what he has done to be worthy of "earthly compensation". In coming to know Gerhard however, he encounters a palpable example of how a simple man does inexpressible good – giving up all the goods he has acquired to free the prisoners; returning the son's bride to William; then doing everything he can to bring the king back to England and so forth – without desiring any earthly compensation, but relying entirely on the expectation of compensation from the gods. The man is called "Gerhard the Good" by all. The emperor feels that he has received a powerful religious-moral impulse through acquaintance with Gerhard's convictions.

      The story, which I have outlined here in order not to merely mention by name something less known, clearly shows one aspect of the mentality of the age preceding the birth of the Consciousness Soul in human evolution.

      Whoever feels the spirit of this story as related by Rudolf von Ems can also sense how experience of the earthly world has changed since when Emperor Otto lived (in the tenth century).

      One sees how in the Consciousness Soul age the world has become in a certain sense "clear" to the human mind, as far as understanding physical being and becoming is concerned. Gerhard navigates with his ship in a virtual fog. He only knows a small piece of the world with which he wants to come into contact. In Cologne one has no knowledge of what is happening in England and it takes years to find a man who lives in Cologne . One comes to know the life and property of a man such as the one Gerhard encountered on his trip home only when he is directly brought by destiny to the corresponding location. Comparing the conditions of today with those times is like viewing the world in a wide, sun-filled landscape on one hand, and groping in dense fog on the other.

      What is considered "historical" today has nothing to do with the story of "Gerhard the Good", although the latter has much to do with the mood and spiritual conditions of that age. These, and not specific physical events, are portrayed in imaginations.

      In this portrayal is shown how man does not only feel himself to be a being who lives and acts as a link in the physical chain of events, but also how in his physical existence spiritual, supersensible beings intercede and accompany his will.

      The story of "Gerhard the Good" shows how man's view of the physical world through a glass darkly, which preceded the consciousness soul age, oriented his gaze towards the spiritual world. One did not see into the distance of the physical world, but one saw that much deeper into the spiritual one.

      But although a dim (dream-like) clairvoyance once showed humanity the spiritual world, it was no longer the case in that age. The imaginations were there, but they appeared in minds already strongly tending towards the theoretical. The effect was that one no longer knew how the world which manifested itself in imaginations was related to physical existence. Therefore the imaginations now appeared to the more intellectual types to be arbitrary "fictions" devoid of reality.

      It was no longer realized that through imaginations one saw a world in which one stands with a completely different part of his humanity than the physical one. Thus in this story both worlds stand side by side; and due to the way it is told, both worlds are characterized as if the spiritual events could have been as perceptible as the physical ones.

      Furthermore, in many such stories physical events were jumbled together. Persons who lived centuries apart appear as contemporaries; events are displaced to incorrect places or at incorrect times.

      Facts of the physical world are described in a way only appropriate for the spiritual world, for which time and space have a different meaning; the physical world is described in imaginations instead of thoughts. Therewith the spiritual world is interwoven into the story as though it did not relate to a different state of being, but to a continuation of physical facts.

      Sticking to only the physical version of history, one thinks that the old imaginations of the east, Greece and so forth, had been adopted and then poetically interwoven with the physical things which people occupied themselves with at that time. They had, after all, in Isidor de Sevilla's writings from the seventh century, a proper collection of old saga motifs.

      But this is an external way of understanding. It is only meaningful to those who have no idea of a human mentality which knows that its existence is still directly bound to the spiritual world and feels compelled to express this knowledge in imaginations. If instead of one's own imagination a historically documented one is used is not the essential point. This is because the soul is oriented towards the spiritual world, so that it sees both its own acts and natural events integrated in that world.

      Nevertheless, confusion may be noted in story-telling at the time before the dawn of the consciousness soul age.

      Spiritual observation sees the work of luciferic forces in this confusion.

      What impelled the soul to assimilate imaginations into the content of its experiences corresponded less to the capacities which it possessed in antiquity though dreamlike clairvoyance than to those that existed in the eighth to fourteenth centuries. These capacities impelled more to a thoughtful understanding of sense perceptions. Both capacities were present during the transitional stage. The soul was placed between the old orientation which was absorbed in the spiritual world together with the physical one which saw things as in a fog – and the new one which was absorbed in physical events and in which spiritual perceptions faded away.

      Luciferic forces intruded in this oscillating equilibrium of the human soul. They wished to hinder man's finding full orientation in the physical world. They wished to keep his consciousness in the spiritual regions which were appropriate in older times. They wished to prevent pure thinking to enter into his dreamlike imaginative world-vision. They may have been able to prevent his ability to perceive the physical world correctly. They could not, however, correctly sustain the experience of the old imaginations. So they let him muse on old imaginations without being able to mindfully make the transition into the world in which imaginations are fully valid.

      At the dawn of the consciousness soul age Lucifer acted so that through him man was transposed to the supersensible region, which was, at first, bordering on the physical one, in a way which was inappropriate.

      This can be clearly seen in the "saga" of "Herzog [Duke] Ernst", which was one of the most popular tales during the middle ages and was told everywhere.

      Herzog Ernst comes into conflict with the emperor, who unjustly wants to ruin him by means of war. In order to avoid this impossible situation he takes part in the crusade towards the orient. In the adventures which he experiences on the journey to his goal the physical is interwoven with the spiritual "saga-like" in the already mentioned manner. For example, on the way the Duke encounters a people whose heads are shaped like cranes; he is shipwrecked on the "magnet mountain", the ship being attracted by its magnetic power, so that people who come close to the mountain can never get away and die a wretched death. Herzog Ernst and his people escape by sewing themselves into skins, then letting themselves be carried to another mountain by griffins, which are accustomed to scavenge for people wrecked on the magnet mountain. They then cut themselves out of the skins when the griffins aren't around and escape. Then their journey takes them to a land of people whose ears are so long that they can cover their entire bodies with them like clothing; to another people whose feet are so large that they can lie on their backs when it rains and use them as umbrellas. They come to a country of dwarfs, of giants, and so on. Such things were told about Herzog Ernst's crusade journey. Sagas do not allow a correct feeling of how wherever imaginations enter the scene an orientation towards the spiritual world occurs, where things are described through pictures which take place in the astral world and relate to human will and destiny.

      And it is also the case with the beautiful "Roland-saga" in which Charlemagne's great march against the heathen in Spain is glamorized, to the extent that in order for Charlemagne to attain his goal the sun's course is delayed so that one day becomes as long as two, therewith evoking the Bible.

      And in the Nibelungen saga one sees how the forms were retained in the northern lands so that spiritual perception was purer, whereas in Central Europe the imaginations were brought closer to physical life. In the northern form the story is expressed in a way that relates to an "astral world"; in the Central European form the Nibelungen song tends toward a view of the physical world.

      Also the imaginations in the Herzog Ernst saga relate in reality to what is experienced between the happenings in the physical sphere – experienced in an "astral world", to which man belongs as well as he does to the physical one.

      Observing all this with spiritual vision, one sees how entering into the consciousness soul age entails emerging from an evolutionary phase in which the luciferic forces would have prevailed over humanity if the consciousness soul with its strength of intellectuality had not introduced a new evolutionary impulse in humanity. The orientation towards the spiritual world along the path of aberration is avoided through the consciousness soul. The vision of humanity is withdrawn [from aberration] and guided towards the physical world. Everything that happens in this direction shields humanity from the aberrations of the luciferic forces.

      From the spiritual world Michael is already actively present for humanity. From the supersensible regions he prepares his later work. He gives humanity impulses which retain the previous relation to the divine-spiritual world, without this retention taking on a luciferic character.

      For in the last third of the nineteenth century Michael pressed forward in the physical world itself with the activity that he had prepared in supersensible regions from the fifteenth up until the nineteenth centuries.

      Humanity had to undergo for a while a spiritual development freeing it from that relationship with the spiritual world which threatened to become an impossible one. Thereupon this development was guided, through the Michael Mission, along paths which brought the progress of earthly humanity back to a relationship with the spiritual world which is beneficial to it.

      Thus in his activity Michael stands between the luciferic world-view and the Ahrimanic world-intelligence. With Michael this world-view becomes a wisdom filled world-revelation which reveals world-intelligence as divine world-action. In this world-action lives Christ's wish for humanity that Michael's world-revelation may be unveiled to the human heart.

      (The second and third contemplations follow.)

      Goetheanum, November 23, 1924                              

    • sim1dg
      FIRST STUDY: AT THE GATES OF THE SPIRITUAL SOUL (CONSCIOUSNESS-SOUL). HOW MICHAEL IN THE SPIRITUAL WORLD IS PREPARING FOR HIS EARTH-MISSION THROUGH THE
      Message 2 of 9 , Dec 3, 2008
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                 FIRST STUDY: AT THE GATES OF THE SPIRITUAL SOUL (CONSCIOUSNESS-SOUL). HOW MICHAEL IN THE SPIRITUAL WORLD IS PREPARING FOR HIS EARTH-MISSION THROUGH THE CONQUEST OF LUCIFER

         

        A clear light is thrown upon the entrance of Michael into the evolution of the world and humanity at the end of the nineteenth century, by a study of the spiritual history of the preceding centuries.

        The epoch of the Spiritual Soul takes its rise at the beginning of the fifteenth century.

        Before this time a complete change is taking place in the spiritual life of mankind. It is evident on looking back, that Imaginations still play a large part in human perception. Single individuals, it is true, have already associated themselves in their soul-life with pure `concepts'; but the soul-life of the greater number of people consists in a struggle between Imaginations on the one hand, and ideas born from the purely physical world on the other. This is true, not only as regards ideas concerning events in the world of Nature, but also those concerning the developments of history.

        What spiritual observation is able to discover in this direction is confirmed throughout by external evidence. Let us now look at some instances of this.

        The way in which people in previous centuries had thought and spoken about historical events had found its way into writing just before the age of the Spiritual Soul set in. Thus we have preserved to us out of this time `sagas' and the like, in which a true picture is given of how `history' was represented in past times.

        A fine example is the story of `Gerhard the Good,' contained in a poem by Rudolf of Ems, who lived in the first half of the thirteenth century. `Gerhard the Good' is a rich merchant of Cologne. He undertakes a journey to Russia, Livonia and Prussia, to buy sables, and then travels farther to Damascus and Nineveh to get silk-stuffs and similar merchandise.

        On the homeward journey he is driven out of his course by a storm. In the strange country in which he finds himself he becomes acquainted with a man, who is keeping a number of English knights, and the betrothed of the King of England, in captivity. Gerhard sacrifices all that he has acquired on his journey by trading, and receives the prisoners in exchange. When the ships arrive at the point where the ways of the travellers part, Gerhard sends the knights home, but the King's betrothed he detains, in the hope that the bridegroom, King William, will come to fetch her himself, as soon as he receives news of her release, and of the place of her abode. The King's bride and the maidens who accompany her are entertained by Gerhard in the best way imaginable. She lives, like a much loved daughter, in the house of her deliverer from captivity. A long time passes without the King coming to take her away. Then, in order to ensure his foster daughter's future, Gerhard decides to marry her to his son. For the supposition is possible that William is dead. The wedding of Gerhard's son is being celebrated, when an unknown pilgrim arrives. It is William. He has wandered about for a long time, searching for his betrothed. Gerhard's son unselfishly resigns her and she is given back to William. Both remain for a time with Gerhard; then the latter fits out a ship to convey them to England. When Gerhard's prisoners — who have been restored to honour — are first able to greet him in England they wish to make him king. But he is able to reply that he is bringing to them their lawful king and queen. They, too, had thought William dead and wished to choose another king to rule their country, which during William's wanderings had fallen into a chaotic state. The Cologne merchant renounces all the honours and riches offered to him and returns to Cologne, there to be again the simple merchant he had been before. The story goes on to relate how Otto I, King of Saxony, journeys to Cologne to make the acquaintance of Gerhard the Good. For the powerful king has succumbed to the temptation to count upon `earthly recompense' for much that he has done. Through becoming acquainted with Gerhard he learns from his example how a simple man does an unspeakable amount of good — sacrificing all the goods he had acquired in order to liberate captives; restoring to William his son's affianced bride; then taking the trouble to convey William to England again, etc. — without desiring any earthly reward whatever for it, but leaving all reward to the ruling of Divine Providence. The man is universally known as `Gerhard the Good'; the king feels that he himself receives a strong moral and religious impulse through becoming acquainted with Gerhard's mind and character.

        The story which I have briefly outlined above — in order not merely to indicate by name something that is little known — shows quite clearly from one aspect the mental attitude of the age before the coming of the Spiritual Soul in the evolution of humanity.

        Those who enter into the spirit of the story, as told by Rudolf of Ems, will be able to feel how the experience of the earthly world has changed since the time of King Otto (the tenth century).

        Notice how, during the age of the Spiritual Soul, the world has in a certain way become `clear' to the mental eye of man, as regards the comprehension of physical existence and its development. Gerhard travels with his ships as if in a mist. He only knows the small portion of the world with which he wishes to come in contact. In Cologne you hear nothing of what is taking place in England, and you have to search for years for a person who is in Cologne. You get to know about the life and property of another man such as the one on whose shore Gerhard is cast on his homeward journey, only when you have been brought directly by destiny to the place. The present-day grasp of circumstances in the world is related to that of those earlier times as the looking into a broad, sunlit landscape is to the groping about in a dense fog.

        What is related in connection with Gerhard the Good has nothing to do with what we call `historical' now-a-days, but it is all the more concerned with the character and mood of soul and with the whole spiritual situation of the time. It is these, and not the single events in the physical world, which are depicted in Imaginations.

        In the picture before us, we see a reflection of how man not only feels himself as a being who lives and is active as a member in the chain of events in the physical world, but also feels spiritual, supersensible Beings working into his earthly existence and having connection with his will.

        The tale of Gerhard the Good shows how the twilight dimness, which, in respect of the penetration of the physical world, preceded the period of the Spiritual Soul, turned man's gaze to the vision of the spiritual world. Man did not see the breadth of the physical world, but he saw all the more into the depth of the spiritual.

        Yet in the period that we describe, it was no longer the same as it once had been when a twilight clairvoyance showed to mankind the spiritual world. The Imaginations were there; but when they appeared within the human soul, it was already in its apprehension of things strongly disposed in the direction of thought. The result of this was that men no longer knew how the world that revealed itself in Imaginations was related to the world of physical existence. Hence, to people who were already holding more strongly to the thought element, these Imaginations seemed to be fictions, invented at will and having no reality.

        Men no longer knew that through the Imaginations they saw into a world in which man stands with a quite different part of his being than in the physical world. Thus in the picture before us, two worlds stand side by side; and in the way the story is told, both worlds bear a character that would make one believe the spiritual events to have taken place in among the physical events, and just as perceptibly as these.

        In addition to this, the physical events in many of these tales are in utter confusion. People whose lives are centuries apart appear as contemporaries; events are transferred to another place or period.

        Facts of the physical world are viewed by the human soul in such a way as one can really only view what is spiritual, for which Time and Space have a different significance. The physical world is depicted in Imaginations instead of in thoughts. On the other hand, the spiritual world is woven into the narrative as if one were dealing, not with a different form of existence, but with something that was a continuation of physical facts.

        A historical conception that keeps to the physical only, thinks that the old Imaginations of the East, of Greece, etc., have been taken over and interwoven poetically with the historical subjects that were occupying men's minds at the time. The writings of Isidor of Seville of the seventh century are said to contain a regular collection of old legendary `motifs.'

        Yet this is merely an external point of view, and has significance only for those who have no understanding of that condition of soul which still knows itself to be in direct connection with the spiritual world, and which feels itself impelled to express this knowledge in Imaginations. Whether a writer makes use of his own Imagination, or whether he applies, in an understanding and living way, one that has been handed down through history, is not the essential point. The essential point is that the soul is orientated towards the spiritual world and sees both its own actions and the events in the course of Nature as forming a part of that world.

        It is however true that in the way stories and legends were told in the time before the dawn of the epoch of the Spiritual Soul, a certain tendency to error is noticeable.

        Spiritual observation sees in this tendency the working of the Luciferic powers.

        That which urges the soul to receive the Imaginations into its experience is the result not so much of faculties possessed by the soul in ancient times — through a dreamlike clairvoyance — but rather of faculties present in the periods between the eighth and the fourteenth centuries AD. These faculties were already pressing more strongly towards an understanding, in terms of thought, of what was perceived by the senses. Both kinds of faculties were present simultaneously during the transition period. The soul was placed between the old orientation, which penetrates to the spiritual world and sees the physical only as in a mist, and the new orientation, which is centred on physical happenings and in which the spiritual vision fades.

        The Luciferic power works into this wavering balance of the human soul. It wants to prevent man from attaining to complete orientation in the physical world. It wants to keep him, with his consciousness, in spiritual realms that were adapted for him in ancient times. It wants to prevent pure thinking, directed towards the understanding of physical existence, from flowing into Ms dreamlike, imaginative conception of the world. It is able to hold back, in a wrong way, man's power of perception from the physical world. It is not however, able to maintain in the right way the experience of the old Imaginations, and so it makes man reflect imaginatively, and yet at the same time he is not able to transplant his soul completely into the world in which the Imaginations have their full value.

        At the dawn of the Spiritual Soul epoch, Lucifer is active in such a manner that, through him, man is transplanted to the supersensible region immediately bordering on the physical in a way not in keeping with his nature.

        We can see this quite clearly in the legend of Duke Ernst (Herzog Ernst), which was one of the favourite legends of the Middle Ages and was related in wide circles.

        Duke Ernst has a disagreement with the Emperor, who is determined to make war upon him unjustly and bring him to ruin. The Duke feels impelled to escape from this untenable relation with the head of the State by taking part in the Crusade to the East. In the experiences which he goes through before he reaches his destination, the physical and spiritual are woven together in saga form in the manner indicated. For instance, the Duke, in the course of his wanderings, encounters a people with heads shaped like those of cranes. He is driven ashore on the Magnet Mountain, which draws ships with magnetic power, so that people who come into the vicinity of the mountain cannot escape, but are doomed to a miserable end. Duke Ernst and his followers effect their escape by sewing themselves up in skins, and letting themselves be carried on to a hill by griffins, who are accustomed to capture those driven on to the Magnet Mountain; thence, after cutting the skins, they escape in the absence of the griffins. The continuation of the journey leads them to a people whose ears are so long that they can fling them round them like a cloak; and to yet another people whose feet are so large that when it rains, they can lie on the ground and spread their feet over them like umbrellas.

        He comes from a race of dwarfs to a race of giants, etc. Many similar things are related in connection with the Duke Ernst's journey to the Crusades. The `Legend' does not let one feel in the right way how, whenever Imaginations enter into the story, an orientation is set up towards a spiritual world, and how events are then related through pictures which are enacted in the astral world, and which are connected with the Will and Fate of earthly man.

        This is also the case with the beautiful `Story of Roland,' in which Charles the Great's crusade against the heathen in Spain is commemorated. It is related there (as if in confirmation of the Bible) that in order that Charles the Great could attain the end he was striving for, the sun stopped in its course, so that one day became as long as two.

        In the case of the `Nibelung Saga,' one can see how in, Northern lands it has kept a form that maintains more purely and directly the perception of the Spiritual, whereas in Central Europe the Imaginations are brought nearer to physical life. In the Northern form of the story the Imaginations are referred to an `astral world'; in the Central European form of the Lay of the Nibelungs, the Imaginations glide over into the perception of the physical world.

        The Imaginations appearing in the Legend of Duke Ernst refer in reality to what is experienced between the experiences in the physical sphere, in an `astral world,' to which man belongs just as much as to the physical.

        If one applies spiritual vision to all this, then one sees how the entrance into the Age of Consciousness signifies outgrowing a phase of evolution in which the Luciferic powers would have prevailed over mankind, had not a new evolutionary impulse come into the human being through the Spiritual Soul with its force of intellectuality. That orientation towards the spiritual world which would lead into the paths of error is hindered through the Spiritual Soul; the gaze of man is drawn away and turned upon the physical world. Everything that happens in this direction withdraws humanity from the Luciferic powers that are misleading it.

        Michael is already at this time active for humanity from the spiritual world. He is preparing his later work from out of the supersensible. He is giving humanity impulses which preserve the former relation to the Divine-Spiritual world, without this preservation adopting a Luciferic character.

        Then in the last third of the nineteenth century Michael himself presses forward into the physical earthly world with the activities which he has exercised in preparation from out of the Supersensible, from the fifteenth to the nineteenth century.

        Humanity had to undergo a period of spiritual evolution for the purpose of freeing itself from that relation to the spiritual world which threatened to become an impossible one. Then the evolution was guided, through the Michael Mission, into paths which brought the progress of Earth humanity once more into a good and healthy relation to the spiritual world.

        Thus Michael stands in his activity between the Luciferic World-picture, and the Ahrimanic World-intellect. The World-picture becomes through him a World-revelation full of wisdom, which reveals the World-intellect as Divine World-activity. And in this World-activity lives the care of Christ for humanity — even in the World-activity which can thus reveal itself to the heart of man out of Michael's World-revelation.

         

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

      • holderlin66
        First Contemplation: How Michael prepares his earthly mission in the spiritual world by conquering Lucifer at the Gates of the Consciousness Soul Wishful
        Message 3 of 9 , Dec 4, 2008
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           First Contemplation:
           
          How Michael prepares his earthly mission in the spiritual world by
           conquering Lucifer at the Gates of the Consciousness Soul

          Wishful thinking may cause blindness to unintended consequences.

          Dr. Steiner;

          "Observing all this with spiritual vision, one sees how entering into the consciousness soul age entails emerging from an evolutionary phase in which the luciferic forces would have prevailed over humanity if the consciousness soul with its strength of intellectuality had not introduced a new evolutionary impulse in humanity. The orientation towards the spiritual world along the path of aberration is avoided through the consciousness soul. The vision of humanity is withdrawn [from aberration] and guided towards the physical world. Everything that happens in this direction shields humanity from the aberrations of the luciferic forces.

          Thus in his activity Michael stands between the luciferic world-view and the Ahrimanic world-intelligence. With Michael this world-view becomes a wisdom filled world-revelation which reveals world-intelligence as divine world-action. In this world-action lives Christ's wish for humanity that Michael's world-revelation may be unveiled to the human heart.

          Goetheanum, November 23, 1924                              

          Bradford comments;

          The crisp clear Spiritual Science details that arrange themselves in the observations of the lymphatic system, the nervous system and the blood system, as powerfully and deeply rooted forces in the human system that reveal concrete spiritual roots to the Etheric, the Astral and the i am and blood system are part of a whole host of Earth Facts of the Consciousness Soul variety that are intellectually sound, straightforward insights.  Putting them together and drawing our attention away from the AMA as a mere medical conglomeration of physical forces where there is no need to pay any attention to Near Death Experiences, Out of Body experiences, Pre-cognitive accuracy of future events....   Or take the 12 cranial nerve systems mapping, that sucks down out of the star world, our individual thinking system into the map of our own particular karmic and intuitive gifts and our portion of the star world emancipated and operating directly in front of our eyeballs as another human being.  A unique and different perspective drawn also from the same star world where we came from.  Yet their and our own inner navigational 12 cranial nerve system, is how our pineal gland, our little light and illumination and tongue and taster of ideas, sorts out thoughts, intuitions, likes, attractions, dislikes...  These are part, on the one hand, the healthy aspects of the Intellectual Soul in service of the healthy revelations of the Consciousness Soul.

          Yes we have gained raw, cut and dried data about orbits of the planets, chemical properties, and how to juggle, recombine and elements and enhance and implode forces of the atomic table, we also still must ponder the DECAY OF LIGHT ITSELF.   Magnetism, and Electricity and fully enhanced and desttructive depleted and decaying, stinking matter such as depleted uranium which has been doused into the nuclear cauldren and reveals the decayed living reality of the Chemical Ethers.  Of course we would not even have such a concept as Decayed Light at all, or Chemical Ethers and the arrangement of Chemical ethers and how the Devachan interfaces with the human world, even via Hamlet and Hamlet's Ghost, if it wasn't for Michael and Spiritual Science and how to think being part of Christ's Wish.  What in heavens name is in the power of something that Christ wishes for?  What is on Christ's to do and wish list? In this world-action lives Christ's wish for humanity that Michael's world-revelation may be unveiled to the human heart. 

          Regaining a kind of human and Michael Intel and thinking process that penetrates the working system of the Dodecahedronal implosion structure of the nuclear bomb that emancipates destructive chemical ethers and exposes sensitive etheric forces to immediate distortion and destruction of the etheric system all the way down to deformity and genetic damage to the future unborn child, reveals an invasion of decayed light, unseen forces of decayed un Christed and anti-human and certainly anti-etheric light thrust against cosmic formative forces inherent in the cohesive Logos Itself.  In other words, we penetrate to how Dr. Steiner drew attention to the forces of The Dodecahedronal Foundation STone that holds the power of the interior system of the human pineal and thinking forces that house the 12 cranial nerves, as star map references and forces within the human thinking sphere...  To penetrate the potent physics apparatus and instrument that is imprinted as a full minature zodiac in the human skeletal system and form and to grasp the WORD Itself, as both vowel and consonant or planetary and zodical vessels that can be enriched and loaded with such potent etheric life that the very WORD Itself, becomes living and Bodhisattva imbued moral, oral reality.  Moral forces that potently ray into the Etheric Life and Chemical ether forces and stimulate the Logos, also arise in us when our hearts and Imaginations, retool themselves towards the Consciousness Soul, and the Intel of data and facts and hold the whole together as Christ's Wish.

          In this world-action lives Christ's wish for humanity that Michael's world-revelation may be unveiled to the human heart.  Now many are the promises and wishes we carry within us for material wealth, sex, happiness, prosperity and whole hosts of selfish, Vegas, Las Vegas and media demented weight loss programs.  But to truly enter the world of the word and understand the magnitude seven, the magnitude 13 of the Christ Being and the magnitude of our little human forms as cosmic imaginations, themselves impregnated with cosmic history and each of us, standing before us, and rethinking and retooling all the data of the world so that we see facts and we see the integration of the divine in the human, that we understand the intrinsic nuclear innerds of what the unleashed destructive light does as it attacks the chemical ethers, is an anti-wish....  If Steiner, Spiritual Science and Bradford can see that Christ has a potent force of Wish substance than the  Anti-Wish substance comes raining down on man from the decay of Chemical Ethers and the higher devachan destructive nature we call down upon ourselves by being unable to think and pull together clear facts and hold each soul we see within the thinking potential and miracle potential that is described as how we view each other in The Angels Work In the Astral Body of Man.

          Facts of the body, Facts of the Soul, facts of the Spirit integrated into Michael Thinking create the Consciousness Soul forces to cohesively strengthen the higher ethers and devachan forces and the inner schooling allows us to find the stream of the Christ Wish, which, if the Christ Being has Wishes, such a wish of the gods themselves, such a struggle in vast creation and human formative Imaginations out of the Devachan, reveal that indeed, Man Himself is not only a Hieroglyph but indeed Man is a Symphony of the Creative Word....In the Beginning Was the Word and Man is one of the Wishes of the Christ Being Himself. 

          If wishes were horses then beggars would ride,
          If turnips were swords I'd have one by my side.
          If 'ifs' and 'ands' were pots and pans
          There would be no need for tinkers' hands!

          How are we going to look at the facts?  Well mostly in the first place we don't either penetrate the facts nor do we take Dr. Steiner as seriously as understanding that if a Being of the Vulcan magnitude of the Christ Being not only had wishes and worked with the gods on the Imagination we are, the cosmic little miniature we are in bone and skeletal form, a full foundational cosmic mystery in the flesh, well if Steiner describes what such a Vulcan Being has as a Wish, that human beings would in breath, intake and absorb the Michael integration of Consciousness Soul Intel with a purified and clarified Intellectual Soul grasp and connect all the secrets they can of the world and pulls the intimate details of the world into their i am's and hold onto a set of integration and Angelic Thought keys in regards to each and every human being we encounter, we would be able to understand just the type of Wish that was consolidated in Revelation or the start of the ST. John Gospel. 

          Of course we would compare Einstein's flounderings with the Time forces described in Revelation and we would note with care just the difference between the Time of Christ when the Saturn Being and Saturn Archangel, the Saturn ZeitGeist left his message of Chronos and Time events in St. John/Lazarus...we would look to the simpleton and simple dullness of those who worship Einstein for his intellectual materialism and compare the outstanding penetration into Time's Mysteries by the representative of the Michael ZeitGeist.  We certainly would soak our panties in the Priest Lectures offered by Dr. Steiner as one Zeitgeist looking into the other ZeitGeist bearer and exchanging notes... Of course to capture Wishful thinking

          In addition to being a cognitive bias and a poor way of making decisions, wishful thinking is commonly held to be a specific logical fallacy in an argument when it is assumed that because we wish something to be true or false that it is actually true or false. This fallacy has the form "I wish that P is true/false, therefore P is true/false."[1] Wishful thinking, if this were true, would underlie appeals to emotion, and would also be a red herring.

          Some atheists argue that much of theology, particularly arguments for the existence of God, is based on wishful thinking because it takes the desired outcome (that a god or gods exist) and tries to prove it on the basis of a premise through reasoning which can be analysed as fallacious, but which may nevertheless be wished "true" in the mind of the believer. Some theologians argue that it is actually atheism which is the product of wishful thinking, in that atheists may not want to believe in any gods or may not want there to be any gods. Both of these arguments would better be described as confirmation bias. Since one rarely, if ever, finds an argument written or spoken as described above ("I wish it to be true, therefore it is true"), the charge of "wishful thinking" itself can be a form of circumstantial ad hominem argument, even a Bulverism.

          Wishful thinking may cause blindness to unintended consequences.

        • dottie zold
          You know, I was thinking about Jeanne of Arc in the below time period of the fifteenth century. She is right at the beginning, the dawning of this turning
          Message 4 of 9 , Dec 4, 2008
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            You know, I was thinking about Jeanne of Arc in the below time period of the fifteenth century. She is right at the beginning, the dawning of this turning point of time so to speak. And it seems to me that one can see in her very stance that change that takes place right there and then: she is even in her own self, sure out of experience, but unsure out of other man's tellings of. Right there we can see the Michaelic between the Luciferic and the Ahrimanic.
             
            I have to think this is why I too was not sure if her story was a legend or not, it really comes right at that turning point of the Consciousness Soul. And it seems to me that even man today finds it hard to contemplate how this young girl did what she did and that in the real world a we have come to know it, it is quite mythical in all ways. I would bet that if there was a poll of everyday people who have heard of the name and a little of the story, and you share it with them again, they would not know if that was really a true story or a legend. I mean one would have to go back and really check the history books to see.
             
            All good things,
            Dottie

            --- On Tue, 12/2/08, Frank Thomas Smith <eltrigal78@...> wrote:
            From: Frank Thomas Smith <eltrigal78@...>
            Subject: [anthroposophy_tomorrow] Guidelines - First Contemplation
            To: anthroposophy_tomorrow@yahoogroups.com
            Date: Tuesday, December 2, 2008, 11:56 AM

            First Contemplation:
             
            How Michael prepares his earthly mission in the spiritual world by conquering Lucifer at the Gates of the Consciousness Soul
             
            Michael's intervention in the evolution of the world and man during the end of the nineteenth century appears in a special light when one considers the spiritual history of the previous centuries.
            The beginning of the fifteenth century is the age in which the consciousness soul began to appear.
            Before this time a complete change is evident in human spiritual life. One can follow how previously everywhere imaginations still played a significant role in human perceptions. Individual personalities had, however, already found their way to mere mental "comprehension"; but the great majority lived absorbing imaginations involving representations [mental pictures] derived exclusively from the physical world. It was so in respect to ideas about natural events as well as to historical developments.
            What spiritual observation finds is completely confirmed by external evidences. We will now indicate some of these.
            What was thought and said about historical events in the previous centuries was often recorded just before the dawn of the Consciousness Soul age. Thus we still have the "sagas" and similar writings preserved, which give a true picture of what was then considered to be "history".
            A beautiful example is the story of "Gerhard the Good", which is preserved in a poem by Rudolf von Ems, who lived in the first half of the thirteenth century. Gerhard the Good is a rich merchant in Cologne . He goes on a business trip to Russia , Livonia and Prussia to buy sable. Then he travels to Damascus and Nineveh for silk and similar things.
            Homeward bound, he is thrown off course by a storm. In the strange land where he finds himself he comes to know a man who holds captive some English knights and the English king's betrothed. Gerhard gives up all he has gained on the trip in return for the captives. He takes them with him on his ship and begins the journey home. When the ship comes to the place where the routes to Gerhard's home and England separate, he lets the male prisoners leave for England, but he keeps the king's betrothed with him in the hope that King William will come to get her as soon as he learns of her liberation and where she is. The king's bride and the maidens who accompany her are kept in the very best accommodations. She lives in her liberator's house like a well-loved daughter. A long time passes without the English king coming to get her. So Gerhard decides to marry her to his son in order to ensure her future, for he thinks that William could be dead. The marriage feast is already in progress when an unknown pilgrim appears – William. He had wandered a long time on false paths seeking his betrothed. She is returned to him after Gerhard's son's selfless renunciation. They remain with Gerhard a while, who then equips a ship to take them back to England .
            Once the ex-prisoners have been restored to their proper honorable station and Gerhard visits England , the English want to make him king. But he objects that he had delivered their rightful royal pair to them. They had also thought William dead and wanted to elect another king for the country in which conditions had become chaotic during Williams wanderings. The merchant of Cologne rejects all the honors and riches offered to him and returns to Cologne in order to be the simple merchant he was before.
            The story is enhanced so that the Saxon emperor, Otto the First, travels to Cologne in order to meet "Gerhard the Good". For the powerful emperor is tempted to consider much of what he has done to be worthy of "earthly compensation". In coming to know Gerhard however, he encounters a palpable example of how a simple man does inexpressible good – giving up all the goods he has acquired to free the prisoners; returning the son's bride to William; then doing everything he can to bring the king back to England and so forth – without desiring any earthly compensation, but relying entirely on the expectation of compensation from the gods. The man is called "Gerhard the Good" by all. The emperor feels that he has received a powerful religious-moral impulse through acquaintance with Gerhard's convictions.
            The story, which I have outlined here in order not to merely mention by name something less known, clearly shows one aspect of the mentality of the age preceding the birth of the Consciousness Soul in human evolution.
            Whoever feels the spirit of this story as related by Rudolf von Ems can also sense how experience of the earthly world has changed since when Emperor Otto lived (in the tenth century).
            One sees how in the Consciousness Soul age the world has become in a certain sense "clear" to the human mind, as far as understanding physical being and becoming is concerned. Gerhard navigates with his ship in a virtual fog. He only knows a small piece of the world with which he wants to come into contact. In Cologne one has no knowledge of what is happening in England and it takes years to find a man who lives in Cologne . One comes to know the life and property of a man such as the one Gerhard encountered on his trip home only when he is directly brought by destiny to the corresponding location. Comparing the conditions of today with those times is like viewing the world in a wide, sun-filled landscape on one hand, and groping in dense fog on the other.
            What is considered "historical" today has nothing to do with the story of "Gerhard the Good", although the latter has much to do with the mood and spiritual conditions of that age. These, and not specific physical events, are portrayed in imaginations.
            In this portrayal is shown how man does not only feel himself to be a being who lives and acts as a link in the physical chain of events, but also how in his physical existence spiritual, supersensible beings intercede and accompany his will.
            The story of "Gerhard the Good" shows how man's view of the physical world through a glass darkly, which preceded the consciousness soul age, oriented his gaze towards the spiritual world. One did not see into the distance of the physical world, but one saw that much deeper into the spiritual one.
            But although a dim (dream-like) clairvoyance once showed humanity the spiritual world, it was no longer the case in that age. The imaginations were there, but they appeared in minds already strongly tending towards the theoretical. The effect was that one no longer knew how the world which manifested itself in imaginations was related to physical existence. Therefore the imaginations now appeared to the more intellectual types to be arbitrary "fictions" devoid of reality.
            It was no longer realized that through imaginations one saw a world in which one stands with a completely different part of his humanity than the physical one. Thus in this story both worlds stand side by side; and due to the way it is told, both worlds are characterized as if the spiritual events could have been as perceptible as the physical ones.
            Furthermore, in many such stories physical events were jumbled together. Persons who lived centuries apart appear as contemporaries; events are displaced to incorrect places or at incorrect times.
            Facts of the physical world are described in a way only appropriate for the spiritual world, for which time and space have a different meaning; the physical world is described in imaginations instead of thoughts. Therewith the spiritual world is interwoven into the story as though it did not relate to a different state of being, but to a continuation of physical facts.
            Sticking to only the physical version of history, one thinks that the old imaginations of the east, Greece and so forth, had been adopted and then poetically interwoven with the physical things which people occupied themselves with at that time. They had, after all, in Isidor de Sevilla's writings from the seventh century, a proper collection of old saga motifs.
            But this is an external way of understanding. It is only meaningful to those who have no idea of a human mentality which knows that its existence is still directly bound to the spiritual world and feels compelled to express this knowledge in imaginations. If instead of one's own imagination a historically documented one is used is not the essential point. This is because the soul is oriented towards the spiritual world, so that it sees both its own acts and natural events integrated in that world.
            Nevertheless, confusion may be noted in story-telling at the time before the dawn of the consciousness soul age.
            Spiritual observation sees the work of luciferic forces in this confusion.
            What impelled the soul to assimilate imaginations into the content of its experiences corresponded less to the capacities which it possessed in antiquity though dreamlike clairvoyance than to those that existed in the eighth to fourteenth centuries. These capacities impelled more to a thoughtful understanding of sense perceptions. Both capacities were present during the transitional stage. The soul was placed between the old orientation which was absorbed in the spiritual world together with the physical one which saw things as in a fog – and the new one which was absorbed in physical events and in which spiritual perceptions faded away.
            Luciferic forces intruded in this oscillating equilibrium of the human soul. They wished to hinder man's finding full orientation in the physical world. They wished to keep his consciousness in the spiritual regions which were appropriate in older times. They wished to prevent pure thinking to enter into his dreamlike imaginative world-vision. They may have been able to prevent his ability to perceive the physical world correctly. They could not, however, correctly sustain the experience of the old imaginations. So they let him muse on old imaginations without being able to mindfully make the transition into the world in which imaginations are fully valid.
            At the dawn of the consciousness soul age Lucifer acted so that through him man was transposed to the supersensible region, which was, at first, bordering on the physical one, in a way which was inappropriate.
            This can be clearly seen in the "saga" of "Herzog [Duke] Ernst", which was one of the most popular tales during the middle ages and was told everywhere.
            Herzog Ernst comes into conflict with the emperor, who unjustly wants to ruin him by means of war. In order to avoid this impossible situation he takes part in the crusade towards the orient. In the adventures which he experiences on the journey to his goal the physical is interwoven with the spiritual "saga-like" in the already mentioned manner. For example, on the way the Duke encounters a people whose heads are shaped like cranes; he is shipwrecked on the "magnet mountain", the ship being attracted by its magnetic power, so that people who come close to the mountain can never get away and die a wretched death. Herzog Ernst and his people escape by sewing themselves into skins, then letting themselves be carried to another mountain by griffins, which are accustomed to scavenge for people wrecked on the magnet mountain. They then cut themselves out of the skins when the griffins aren't around and escape. Then their journey takes them to a land of people whose ears are so long that they can cover their entire bodies with them like clothing; to another people whose feet are so large that they can lie on their backs when it rains and use them as umbrellas. They come to a country of dwarfs, of giants, and so on. Such things were told about Herzog Ernst's crusade journey. Sagas do not allow a correct feeling of how wherever imaginations enter the scene an orientation towards the spiritual world occurs, where things are described through pictures which take place in the astral world and relate to human will and destiny.
            And it is also the case with the beautiful "Roland-saga" in which Charlemagne's great march against the heathen in Spain is glamorized, to the extent that in order for Charlemagne to attain his goal the sun's course is delayed so that one day becomes as long as two, therewith evoking the Bible.
            And in the Nibelungen saga one sees how the forms were retained in the northern lands so that spiritual perception was purer, whereas in Central Europe the imaginations were brought closer to physical life. In the northern form the story is expressed in a way that relates to an "astral world"; in the Central European form the Nibelungen song tends toward a view of the physical world.
            Also the imaginations in the Herzog Ernst saga relate in reality to what is experienced between the happenings in the physical sphere – experienced in an "astral world", to which man belongs as well as he does to the physical one.
            Observing all this with spiritual vision, one sees how entering into the consciousness soul age entails emerging from an evolutionary phase in which the luciferic forces would have prevailed over humanity if the consciousness soul with its strength of intellectuality had not introduced a new evolutionary impulse in humanity. The orientation towards the spiritual world along the path of aberration is avoided through the consciousness soul. The vision of humanity is withdrawn [from aberration] and guided towards the physical world. Everything that happens in this direction shields humanity from the aberrations of the luciferic forces.
            From the spiritual world Michael is already actively present for humanity. From the supersensible regions he prepares his later work. He gives humanity impulses which retain the previous relation to the divine-spiritual world, without this retention taking on a luciferic character.
            For in the last third of the nineteenth century Michael pressed forward in the physical world itself with the activity that he had prepared in supersensible regions from the fifteenth up until the nineteenth centuries.
            Humanity had to undergo for a while a spiritual development freeing it from that relationship with the spiritual world which threatened to become an impossible one. Thereupon this development was guided, through the Michael Mission, along paths which brought the progress of earthly humanity back to a relationship with the spiritual world which is beneficial to it.
            Thus in his activity Michael stands between the luciferic world-view and the Ahrimanic world-intelligence. With Michael this world-view becomes a wisdom filled world-revelation which reveals world-intelligence as divine world-action. In this world-action lives Christ's wish for humanity that Michael's world-revelation may be unveiled to the human heart.
            (The second and third contemplations follow.)
            Goetheanum, November 23, 1924                              

          • elfuncle
            ... There is obviously a decisive difference between atheism and agnosticism, and Rudolf Steiner s own manner of distinguishing between the two is interesting
            Message 5 of 9 , Dec 4, 2008
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              --- In anthroposophy_tomorrow@yahoogroups.com, "holderlin66" <holderlin66@...> wrote:

              > Some atheists argue that much of theology, particularly
              > arguments for the existence of God, is
              > based on wishful thinking because it takes the desired outcome (that a
              > god or gods exist) and tries to prove it on the basis of a premise
              > through reasoning which can be analysed as fallacious, but which may
              > nevertheless be wished "true" in the mind of the believer.


              There is obviously a decisive difference between atheism and agnosticism, and Rudolf Steiner's own manner of distinguishing between the two is interesting and noteworthy. He said that agnosticism is a misfortune, but atheism is a disease, and added: Note the difference.

              I've got this quote somewhere in one of my many books but I can't find it at the archives. Here's however a closely related passage:

              http://wn.rsarchive.org/Lectures/19191128p01.html 

              We must acquire the possibility of conceiving of the Christ in such a way that we do not identify Him with the Father god. Many of the modern evangelical theologians are no longer able to differentiate between the general concept of God and the concept of the Christ. To be unable to find the Christ in life is a different matter from being unable to find the Father God — You know that it is not here a matter of doubting the Divinity of the Christ. It is a matter of clear differentiation, in the sphere of the Divine, between the Father God and the Christ God. This comes to expression in the soul of man. Not to find God the Father is a disease; not to find the Christ is a misfortune. For the human being is so connected with the Christ as to be inwardly dependent upon this connection. He is, however, also dependent upon that which has taken place as a historical event. He must find a connection with the Christ here upon earth, in external life. If he does not find it is a misfortune. Not to find the Father god, to be an atheist, is an illness. Not to find the Son God, the Christ, is a misfortune.

              ( -- Rudolf Steiner: The Mission of the Archangel Michael, IV: The Culture of the Mysteries and the Michael Impulse. Self-knowledge and its Permeation of the Three Strata of Consciousness, Dornach  28th November, 1919, GA 194)


              I'll get back to this, but before I move on, I would like to make a couple of side-remarks. Because in the same passage excerpted above, Steiner says:

              I only need to draw your attention to the classical example of a modern theologian, Adolf Harnack, who wrote the book, Wesen des Christentums. {Essence of Christianity.} Please, make the following test: scratch out in this book the name of Christ wherever it occurs and replace it by the name of God, this will change nothing in the content of this book. There is no necessity that what this man states should refer to the Christ. What he states refers to the general Father god who lies at the foundation of the world. There is no need at all that he should refer to the Christ with what he states.

              The first thing that came to mind is that if you read the transcript from any speech or sermon by, say, Pat Robertson or the late Jerry Falwell or anyone else of their ilk, you can replace the name of Christ or Jesus or Jesus Christ with the name Ahriman or Satan, and this will not only change nothing; it will in fact make their sermons so much clearer and remove all ambiguity. But the point Steiner is making here is the crucial difference between the Father God and the Son God, and this is reminiscent of his major criticism of Islam:

              http://uncletaz.com/priest/lecture07.html
               

              His [John the Apocalyptist's] prophetic glance now fell on those teachings which were coming into being around the year 666 and which harked back to those Mysteries that knew nothing of the Son: the Mohammedan teachings. The Mohammedan teachings do not know the structure of the world I have just been speaking about, they do not know the two realms, that of the Father and that of the Spirit; they know only the Father. They know only the rigid doctrine: There is one God, Allah, and none beside him; and Mohammed is his Prophet. From this angle, the teachings of Mohammed are the strongest polarity to Christianity, for in them is the will to do away with all freedom for ever, the will to bring about determinism, for nothing else is possible if you can imagine the world solely in the sense of the Father God.

              ( -- Rudolf Steiner: The Book of Revelation and the Work of the Priest, Lecture Seven, Dornach, 11 September 1924, GA 346)
              So the misfortune of being only able to relate to the Father God and not the Son God is found in agnosticism and also in Islam. And it's interesting to note that after the 70 year challenge to Christianity on the world stage, which was Communist Atheism, the Marxist dialictical materialism --this was consequently replaced by Islamism, almost overnight, which coincided with Sorath's third strike in 1998, which Steiner prophesized would find its primary vehicle in Islam. If we try to think inside the minds of the Opposing Powers, especially Ahriman and perhaps also the Asuras, we could come up with something like: We have opposed Christ with hardcore atheism. This won't last much longer, because humanity's leanings towards religion and spirituality is too strong and may be growing. So let's concentrate on agnosticism and Father God religions from now on, with Islam as the major force.

              This Father God religion dominates mainstream Christianity in the West as well, of course, spellbinding its congregations to the ethos of the Old Testament with wars, aggression, revenge, executions and so forth.

              The other thing that Bradford brings up here, namely intellectual arguments for and against the existence of God and so on, is a reminder of the limits of such intellectual activity. In a lecture I have cited many times in the past, Steiner says:

              http://wn.rsarchive.org/Lectures/AhrDec_index.html 

              The point is for us to recognize that everything can be proved and for that reason to examine the proofs put forward in science today. It is only in natural science that reality is shown by the facts; in no other field can one consider intellectual proofs valid. The only way to escape the danger that threatens if one accepts the lures of Ahriman and his desire to drive men deeper and deeper into these things, is to realize through anthroposophical spiritual science that human knowledge must be sought for in a stratum deeper than that in which the validity of our proofs arises.

              ( -- Rudolf Steiner: The Ahrimanic Deception, Zurich, October 27, 1919, GA 193)

              Deep down in the Unplumbable Toilet, there are some brave souls who risk their health and their sanity by breathing the air down there. After my own second tour of duty in those trenches, with Dottie and Sune at my side, I concluded that any engagement with those creatures -- relax, Dottie, I'm not going to show pictures of them this time, and I'll try to warn you in the future -- is counterproductive, because it only contributes to the mass of anthroposophy-related text they  accumulate and repost on their own website in order to trap unsuspecting surfers who google the right buzzwords. Anyway, that's what I thought but now I'm totally indifferent because all that repeated regurgitation of the same old and stale shit is not getting them anywhere; they are trapped in their own cult and haunted by their own demons, and any hope of redeeming the Abyss itself or its leading obsessed propagandists and compulsive liars is gone forever long ago. But the brave souls there are Ted Wrinch and Lucas Dreier. They are both doing an excellent job explaining what Rudolf Steiner is talking about in his lectures. Some of the lurkers will undoubtedly benefit from their efforts, but if they believe that the likes of Diana and Dan and Peter S are paying the slightest attention to reason, they need to think again. Anyway, the reason I mention this is that.

              If you manage to hold your breath long enough to take a concentrated peek into the Abyss, you'll discover that Lucas Dreier is good. So it's probably only a question of time before Mr. Dugan threatens him with an ad hominem charge, which he just did to Ted Wrinch because he was too good. As you know, in the Hole Peter S will insult you, scoff you, laugh at you, throw pompus bogus academic sewage at you, ad hominem you, but if you mention anything about him, Mr. Dugan will instantly threaten to put you on the bench for a week if you don't play nice with his pet motherfucker.

              The reason I mention all this is that Lucas Dreier quoted from an RS lecture that I can't find, and he didn't source it or reference it, but here it goes:

              http://groups.yahoo.com/group/waldorf-critics/message/6896 

              "At this point, we must realize that our concepts must change when we
              leave the sphere of physical observation and ascend to a higher order
              of perception. Many of you probably know that philosophy speaks of
              antinomies, and that Kant has even gone so far as to claim that it can
              be proven with equal conclusiveness that the two statements "the world
              is infinite in terms of space" and "the world is finite in terms of
              space" are correct. Similarly, both "the world has had a beginning"
              and "the world has had no beginning" can be proven conclusively. Why
              is this? It is because logic does not apply when we come into a sphere
              that can no longer be comprehended by physical means. We finally have
              to realize that our physical logic works neither in the realm of
              philosophy nor anywhere else where we concern ourselves with other
              than physical forms of existence."

              As you can see, this passage is a highly appropriate supplement to the excerpt I cited above from GA 193, because it describes the utter nonsense involved in proving or disproving anything with regard to "the big question," "the ultimate question," "Why are we here?" -- the origin of everything that exists and so on. BBC and the various Discovery channels keep throwing out those titles on their programs, and if you've seen one, you've seen them all, and they are extremely boring. There are so many fascinating topics and studies to cover from a scientific angle that can keep us riveted with enthusiasm, so I really wonder why they waste time on extremely unoriginal abstract speculations about the origin of life, in a format that looks like polemical argumentation for atheism. It comes across as strained, contrived, as if they're trying to convince themselves of these tenuous abstractions and not only the viewers.

              And this reminds me of the old days when I was still dumb enough to engage in debates and discussions on the usenets and I came across all those religious atheist science freaks who insisted that natural science proves atheism, that atheism is the default philosophy of science and so on. they became very emotional and agitated if you said that science has no such opinion or philosophy because that's outside its scope and purpose.

              Some of this emotionalism about atheism occasionally shows up in the Abyss too, which makes it obvious that the fundamentalist Christians supporting PLANS are positively not paying attention to what is being said in the unplumbable toilet bowl itself.


              Cheers,

              Tarjei
            • elfuncle
              ... science ... so ... has ... http://www.guardian.co.uk/science/2008/may/12/peopleinscience.religion
              Message 6 of 9 , Dec 4, 2008
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                --- In anthroposophy_tomorrow@yahoogroups.com, "elfuncle" <coolvibes@...> wrote:

                > And this reminds me of the old days when I was still dumb enough to
                > engage in debates and discussions on the usenets and I came across all
                > those religious atheist science freaks who insisted that natural science
                > proves atheism, that atheism is the default philosophy of science and so
                > on. they became very emotional and agitated if you said that science has
                > no such opinion or philosophy because that's outside its scope and
                > purpose.



                http://www.guardian.co.uk/science/2008/may/12/peopleinscience.religion
                 




                Childish superstition: Einstein's letter makes view of religion relatively clear
                Scientist's reply to sell for up to £8,000, and stoke debate over his beliefs

                James Randerson, science correspondent
                The Guardian, Tuesday May 13 2008




                "Science without religion is lame, religion without science is blind." So said Albert Einstein, and his famous aphorism has been the source of endless debate between believers and non-believers wanting to claim the greatest scientist of the 20th century as their own.

                A little known letter written by him, however, may help to settle the argument - or at least provoke further controversy about his views.

                Due to be auctioned this week in London after being in a private collection for more than 50 years, the document leaves no doubt that the theoretical physicist was no supporter of religious beliefs, which he regarded as "childish superstitions".

                Einstein penned the letter on January 3 1954 to the philosopher Eric Gutkind who had sent him a copy of his book Choose Life: The Biblical Call to Revolt. The letter went on public sale a year later and has remained in private hands ever since.

                In the letter, he states: "The word god is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honourable, but still primitive legends which are nevertheless pretty childish. No interpretation no matter how subtle can (for me) change this."

                Einstein, who was Jewish and who declined an offer to be the state of Israel's second president, also rejected the idea that the Jews are God's favoured people.

                "For me the Jewish religion like all others is an incarnation of the most childish superstitions. And the Jewish people to whom I gladly belong and with whose mentality I have a deep affinity have no different quality for me than all other people. As far as my experience goes, they are no better than other human groups, although they are protected from the worst cancers by a lack of power. Otherwise I cannot see anything 'chosen' about them."

                The letter will go on sale at Bloomsbury Auctions in Mayfair on Thursday and is expected to fetch up to £8,000. The handwritten piece, in German, is not listed in the source material of the most authoritative academic text on the subject, Max Jammer's book Einstein and Religion.

                One of the country's leading experts on the scientist, John Brooke of Oxford University, admitted he had not heard of it.

                Einstein is best known for his theories of relativity and for the famous E=mc2 equation that describes the equivalence of mass and energy, but his thoughts on religion have long attracted conjecture.

                His parents were not religious but he attended a Catholic primary school and at the same time received private tuition in Judaism. This prompted what he later called, his "religious paradise of youth", during which he observed religious rules such as not eating pork. This did not last long though and by 12 he was questioning the truth of many biblical stories.

                "The consequence was a positively fanatic [orgy of] freethinking coupled with the impression that youth is being deceived by the state through lies; it was a crushing impression," he later wrote.

                In his later years he referred to a "cosmic religious feeling" that permeated and sustained his scientific work. In 1954, a year before his death, he spoke of wishing to "experience the universe as a single cosmic whole". He was also fond of using religious flourishes, in 1926 declaring that "He [God] does not throw dice" when referring to randomness thrown up by quantum theory.

                His position on God has been widely misrepresented by people on both sides of the atheism/religion divide but he always resisted easy stereotyping on the subject.

                "Like other great scientists he does not fit the boxes in which popular polemicists like to pigeonhole him," said Brooke. "It is clear for example that he had respect for the religious values enshrined within Judaic and Christian traditions ... but what he understood by religion was something far more subtle than what is usually meant by the word in popular discussion."

                Despite his categorical rejection of conventional religion, Brooke said that Einstein became angry when his views were appropriated by evangelists for atheism. He was offended by their lack of humility and once wrote. "The eternal mystery of the world is its comprehensibility."


              • holderlin66
                Uncle Albert Einstein saith, as he trieth to drinketh the Consciousness Soul from the well of the Michael World and drinketh a drop of the Christeth Wish
                Message 7 of 9 , Dec 5, 2008
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                  Uncle Albert Einstein  saith, as he trieth to drinketh the Consciousness Soul from the well of the Michael World and drinketh a drop of the Christeth Wish substance.....  Einstein  concurs with Dr. Rudolf Steiner, that indeed Einstein was paddling around in an Michael/Ahrimanic struggle............ Einstein had to say what Dr. Rudolf Steiner presented from every rational angle of intelligence "The eternal mystery of the world is its comprehensibility."

                  First Contemplation:
                   
                  How Michael prepares his earthly mission in the spiritual world by
                   conquering Lucifer at the Gates of the Consciousness Soul
                   
                  "Despite his categorical rejection of conventional religion, Brooke said that Einstein became angry when his views were appropriated by evangelists for atheism. He was offended by their lack of humility and once wrote. "The eternal mystery of the world is its comprehensibility."
                   
                  Dr. Steiner;
                   
                  "The orientation
                   towards the spiritual world along the path of aberration is avoided
                   through the consciousness soul. The vision of humanity is withdrawn
                   [from aberration] and guided towards the physical world. Everything that
                   happens in this direction shields humanity from the aberrations of the
                   luciferic forces.

                  With Michael this world-view becomes a
                   wisdom filled world-revelation which reveals world-intelligence as
                   divine world-action. In this world-action lives Christ's wish for
                   humanity that Michael's world-revelation may be unveiled to the human
                   heart.
                   
                  Goetheanum, November 23, 1924

                • val2160
                  ... Apathy is the best policy where the Waldorf Critics are concerned because they will hurt you if they are able. ... of ... Actually, Peter may just be
                  Message 8 of 9 , Dec 5, 2008
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                    --- In anthroposophy_tomorrow@yahoogroups.com, "elfuncle"
                    <coolvibes@...> wrote:

                    >Anyway, that's what I thought but now
                    > I'm totally indifferent because all that repeated regurgitation of the
                    > same old and stale shit is not getting them anywhere; they are trapped
                    > in their own cult and haunted by their own demons, and any hope of
                    > redeeming the Abyss itself or its leading obsessed propagandists and
                    > compulsive liars is gone forever long ago.

                    Apathy is the best policy where the Waldorf Critics are concerned
                    because they will hurt you if they are able.

                    >But the brave souls there are
                    > Ted Wrinch and Lucas Dreier. They are both doing an excellent job
                    > explaining what Rudolf Steiner is talking about in his lectures. Some
                    of
                    > the lurkers will undoubtedly benefit from their efforts, but if they
                    > believe that the likes of Diana and Dan and Peter S are paying the
                    > slightest attention to reason, they need to think again. Anyway, the
                    > reason I mention this is that.

                    Actually, Peter may just be playing stupid for the sake of an argument.
                    As I recall, he's on record as saying that he will argue positions that
                    he, himself, doesn't actually adhere to. Another possibility is that he
                    may have difficulty comprehending inversions. But I think he does
                    listen to reason, actually, while for the others it's just too tedious
                    or not titillating enough to be worth their while.-Val
                  • val2160
                    ... the ... trapped ... Some ... argument. ... that ... he ... Because Peter Staudenmaier lacks the authority to say who is welcome and who is not on the
                    Message 9 of 9 , Dec 6, 2008
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                      --- In anthroposophy_tomorrow@yahoogroups.com, "val2160" <wdenval@...>
                      wrote:
                      >
                      >
                      > --- In anthroposophy_tomorrow@yahoogroups.com, "elfuncle"
                      > coolvibes@ wrote:
                      >
                      > >Anyway, that's what I thought but now
                      > > I'm totally indifferent because all that repeated regurgitation of
                      the
                      > > same old and stale shit is not getting them anywhere; they are
                      trapped
                      > > in their own cult and haunted by their own demons, and any hope of
                      > > redeeming the Abyss itself or its leading obsessed propagandists and
                      > > compulsive liars is gone forever long ago.
                      >
                      > Apathy is the best policy where the Waldorf Critics are concerned
                      > because they will hurt you if they are able.
                      >
                      > >But the brave souls there are
                      > > Ted Wrinch and Lucas Dreier. They are both doing an excellent job
                      > > explaining what Rudolf Steiner is talking about in his lectures.
                      Some
                      > of
                      > > the lurkers will undoubtedly benefit from their efforts, but if they
                      > > believe that the likes of Diana and Dan and Peter S are paying the
                      > > slightest attention to reason, they need to think again. Anyway, the
                      > > reason I mention this is that.
                      >
                      > Actually, Peter may just be playing stupid for the sake of an
                      argument.
                      > As I recall, he's on record as saying that he will argue positions
                      that
                      > he, himself, doesn't actually adhere to. Another possibility is that
                      he
                      > may have difficulty comprehending inversions. But I think he does
                      > listen to reason, actually, while for the others it's just too tedious
                      > or not titillating enough to be worth their while.-Val


                      Because Peter Staudenmaier lacks the authority to say who is welcome and
                      who is not on the Waldorf Critics list I will clarify here that reading
                      the examples set forth by Ted Wrinch and Lucas Dreier has no bearing on
                      my evaluation of Peter's reading competence.-Val
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