Re: The Foundation Stone -1/POP
- Dear List,
May I suggest that we work with Foundation Stone Mantra in our attempt to u=
nderstand the POP? Since understanding our thinking is essential to practica=
l work with the POP, we can take the content of the Mantra as the object of =
our thought and attempt to communicate how our thinking and inner perception=
react to these world-creating thoughts.
If we think about the Mantra, then the inner thought of RS is the object of=
our thinking.For example in the phrase "Where, in the power of World-creato=
r-Beings,Thy Self takes origin from Self Divineâ"" my thinking seems to imm=
ediately and briefly unite with Steiner's direct knowledge of our creation, =
but my subsequent observation of that process yields abstract pictures and f=
orms. I sense that my thinking is most alive exactly at the time when my co=
ncept meets the percept and my subsequent attempts at analysis are more dead=
and abstact. I feel that the process of concept meeting percept cannot be t=
hought about until after the meeting occurs, but the later thinking is but a=
shadow of the original thinking
It is very difficult to describe thinking. I would be very interested if o=
thers shared observations of their own thought processes. Then we would have=
the fruit of experience and empirical data that may enliven our reading of =
the POP. If we decide to study it, I would rather see some attempt to put i=
t into action as opposed to summary and synopsis or at least as a supplement=
to summary and synopsis.
--- In steiner@y..., DRStarman2001@a... wrote:
> *******Sheila posted this on another list for Spiritual Science and I tho=
> the group would like to see it here.
> For those who don't know, the Foundation Stone is a long mediattive
> mantra given out by Steiner to unite all members of the Society by its us=
> when he re-founded the Society in 1923.
> On the 25th of December, 1923, there took place in Dornach the layin=
> the Foundation Stone of the General Anthroposophical Society. Rudolf Stei=
> had sent an invitation to all members of the Anthroposophical Society to =
> to Dornach to work out, together, a form for the society suitable to the =
> needs of the Anthroposophical Movement.
> In place of ordinary statutes for the newly-founded General Society, =
> there was presented, item by item, to the members (for their acceptance o=
> the suggestion of alternatives) a description of what might be accomplish=
> by people in a purely human life-association as an Anthroposophical Socie=
> The ground in which the Foundation Stone was laid was laid was the hearts=
> souls of the personalities joined in the Anthroposophical Society. The
> Foundation Stone itself was to be the moral force welling up from the
> anthroposophical conduct of life. This moral force (attitude-Gesinnung)
> develops by means of self-deepening and soul-discipline on the way to
> awareness of the spirit and to life in accordance with the
> spirit.Anthroposophy is the path to the true man. Believing in the good w=
> of those who, supported by love of truth, will follow this path and relyi=
> upon their serious purpose to educate themselves, by means of spiritual
> training, to live in Truth, to feel the Truth, to think the Truth. Rudolf=
> Steiner fashioned in mantric form the following Foundation Stone of a Gen=
> Anthroposophical Society, and entrusted it to the hearts and souls of the=
> seven to eight hundred people who came together in response to his call f=
> this Christmas Conference in Dornach.
> Soul of Man!
> Thou livest in the limbs
> Which bear thee through the Space-expanses
> Into the ocean of Spirit-Being.
> Practice SPIRIT RECOLLECTION
> In depths of soul,
> Where, in the power of World-creator-Beings,
> Thy Self takes origin from Self Divineâ"
> And thou shalt live in Truth
> In Human-Cosmic Being!
> For the Father Spirit of the Heights doth reign
> In the Depths of the world, begetting Being.
> Ye Spirits of Strength!
> Let from the Heights ring forth
> What in the Depths its echo doth find,
> It speaks:
> From the Divine springeth mankind.
> Spirit Beings hear it in East, West, North, South;
> May human beings hear it!
> Soul of Man!
> Thou livest in the pulse of heart and lungs,
> Which leads thee through the rhythm of Time
> Into the feeling of thine own soul being.
> Practice SPIRIT-CONTEMPLATION
> Within Soulâs even balance,
> Where the world-evolving deeds upsurging
> Unite thy very Self with Cosmic Selfhoodâ"
> And thou shalt feel the Truth
> In human Soul-Endeavor!
> For the Christ-Will encircling doth reign
> In the rhythms of the world, blessing Souls.
> Ye Spirits of Light!
> Let from the East be enkindled
> What in the West taketh form,
> It speaks:
> In Christ death becomes life.
> Spirit Beings hear it in East, West, North, South;
> May human beings hear it!
> Soul of Man!
> Thou livest in the resting head,
> Which from eternal sources
> Unlocks world thoughts to thee.
> Practice SPIRIT AWARENESS
> In stillness of thought,
> Where eternal aims divine grant Cosmic Beingâs Light
> To the very Self, to use as it wills
> And thou shalt think the Truth
> In depths of human Spirit.
> For the Spiritâs Cosmic Thoughts do reign
> In Cosmic Being, Light imploring.
> Ye Spirits of Soul!
> Let prayers arise from the Depths
> Which in the Heights will be heard,
> It speaks:
> In the Spiritâs Cosmic Thoughts the soul awakens.
> Spirit Beings hear it in East, West, North, South;
> May human beings hear it!Â
> These three stanzas give expression to the strongest imaginable chall=
> to the human soul, a challenge to human beings who have prepared themselv=
> or who have the will to prepare themselves by study and practice of the
> truths of spiritual science and by their own soul-deepening, to travel th=
> path which leads to awareness of the spirit and to life in accord with th=
> spirit. A forceful call could come only out of confidence in this good wi=
> and Rudolf Steiner gave it new enthusiasm by the directing power of the
> Foundation Stone Mantram which would affect the hearts and souls of all t=
> present in Dornach either in person or in spirit. This mantram, united wi=
> will, borne by the love of truth, forms the living foundation for an
> association of people who intend to take as their task the nurture of the=
> Spirit-Being Anthropos Sophia. Cosmic forces rest as living substance in =
> these words; they can still unfold their creative activity today in anyon=
> who conceives them within his own soul and relives them over and over aga=
> They can become the Foundation Stone upon which he may build, if he dedic=
> his will to the furthering and development of the General Anthroposophica=
> Society for the sake of the progress of human evolution.Anthroposophy is =
> path to the true man, and in the three stanzas of the Foundation Stone
> mantram a way to true living, true feeling and true thinking has been
> presented for all who wish to tread this path: especially for those who, =
> through soul discipline, have already produced within themselves the
> essential preparatory conditions.
> Forty-five years ago, in reply to the question "How does one acquire =
> Knowledge of the Higher Worlds?" Rudolf Steiner described the soul facult=
> which anyone must gain who wishes to attain to knowledge of the higher
> worlds. The methods by which these faculties can develop are given in det=
> in the description that later appeared in book form (Knowledge of the Hig=
> Worlds and Its Attainment). Seven years after the publication of the book=
> instruction, there appeared, as amplification of it, "A Road to
> Self-Knowledge" in eight meditations. In this latter book in which the na=
> of meditation is minutely described, Rudolf Steiner answers the further
> question, "What is Man in the true sense of the Word?" Replying to this
> question, he described what a soul can experience when it surrenders itse=
> to the spirit in meditation; and contents for meditation necessary for th=
> strengthening of the soul-forces are given step by step.
> Twelve years after the appearance of this description of a soul-journe=
> Rudolf Steiner pointed out by the words of the Foundation Stone mantram, =
> way of spiritual training, the way to awareness of the spirit and to life=
> harmony with the spirit. It is the way to the true man, to freedom. Nearl=
> twenty years after the first of the numerous editions of Knowledge of the=
> Higher Worlds and Its Attainment, and about thirty years after the
> publication of Philosophy of Spiritual Activity, Rudolf Steiner was justi=
> in the belief that he would find in the Anthroposophical Society
> personalities who, following an inner impulse, in freedom, were able to t=
> the path of spiritual training. With confidence in the people who had
> practiced, or were ready to practice, the methods described in Knowledge =
> the Higher Worlds and Its Attainment, the Foundation Stone mantram gives =
> directions for the further path, which leads, without a personal guide, b=
> methodical practice of Spirit-Recollection, Spirit-Contemplation and
> Spirit-Awareness, to the true man.
> With the forming and laying of this Foundation Stone, Rudolf Steiner
> revived the challenge of the ancient Mysteries, which resounds in these s=
> zas for the inner ear: Know Thou Thyself. He can become conscious of his =
> spirit-origin and his spiritual goal. Thus he is first led to realize how=
> he is removed from his spirit-origin and his spirit goal. This means that=
> is called directly before the Guardian of the Threshold. If he heeds this=
> call, then from the experience of standing before the Guardian of the
> Threshold he learns how far he has progressed on the road to the true man=
> how far he still is from this goal.
> He who allows the appeal that resounds so powerfully in this triad of =
> verses, to take effect in his soul, will first of all ask himself: How ca=
> practice Spirit-Recollection, Spirit-Contemplation and Spirit-Awareness? =
> seeking an answer we must have a clear understanding of what is meant by =
> Spirit-Recollection, Spirit-Contemplation and Spirit-Awareness, and this =
> leads to the further questions: What is recollection? What is contemplati=
> What is awareness? Recollection is the faculty by which experiences can b=
> brought to mind that have made an impression at some previous time and ha=
> had a fully conscious, or even half-conscious effect upon the soul. The
> impulse to such remembrance may come from an outer impression, but the
> possibility of its coming may be brought about by oneâs own will. This =
> develops when one ponders upon some past eventâ"that is, when one concen=
> his inner senses upon it. Experiences which reappear in manâs conscious=
> either from an outer cause or through reflection, are like memory-picture=
> shadowy pictures, inwardly perceptible. They have neither the vitality no=
> the significance for man which they had as present experiences, but the
> vitality and the force they had at the time remains as formative force, a=
> continues to have an effect upon his practical knowledge and his abilitie=
> In the practical knowledge and abilities of man, lives the formative forc=
> his experiences. The experiences themselves are transformed shadowy pictu=
> which can be brought to mind as recollections.
> The quality and the power of his experiences shape manâs essential b=
> At each moment of his life he is the result of the formative forces of hi=
> experiences; and his deeds in the world are determined at each moment of =
> life by the result of these formative forces.
> The events of the outer world come to man without his conscious
> participation; but if he wishes to have spiritual experience, he must see=
> the spirit. Such experience can be attained in the life between birth and=
> death by means of spiritual training. Relying upon those who seek the spi=
> Rudolf Steiner prepared the path of knowledge which would lead the spirit=
> in man to the spiritual in the Universe. The words of the Foundation Ston=
> mantram were given to those who seriously intend to follow the path to th=
> true man.
> When daily we bring to life within us the words of the Foundation Sto=
> mantram, and when we allow them to work upon our soul, we shall be able t=
> feel in these words the question, the entreaty directed to each of us. Do=
> wish to live in truth? Do you wish to feel the truth? Do you wish to thin=
> the truth? Thenâ"practice Spirit-Recollection, practice Spirit-Contempla=
> practice Spirit-Awareness, that good may be what we from our hearts would=
> found and from our heads direct with single purpose. And we would found a=
> association of people to educate themselves for true living, true feeling=
> true thinking, in order to sustain the Spirit-Being. Anthropos-Sophia, wi=
> ourselves and in our midst. And the question becomes ever more urgent, mo=
> intense: How can I practice Spirit-Recollection, Spirit-Contemplation,
> If we have studied Anthroposophy then we bear within us what enables u=
> practice Spirit-Recollection, Spirit-Contemplation, Spirit-Awareness. Eve=
> word that Rudolf Steiner spoke to us, every word that he wrote in his boo=
> has flowed from his own spirit-experience, and from his love-sustained wi=
> to prepare for the Spirit-Being, Anthropos-Sophia the way into the presen=
> epoch of civilization. Such love-sustained words of truth, have the power=
> bring about spirit-experience in us also, if we receive them in our inner=
> being. Spiritual experiences retain their life and power and continue to =
> within the human soul as formative force. Just as by contemplation, that =
> by concentration of the inner senses, one can bring to mind past events, =
> does spirit-contemplation make possible the recalling of words of truth t=
> have flowed from spirit-experience.
> In the first lines of each of the three stanzas of the Foundation Ston=
> mantram, Rudolf Steiner links his own spirit-experience to wisdom that is=
> sleeping deep in our innermost being but lost to the consciousness of
> present-day man, the knowledge of man as a threefold entity. "Soul of Man=
> Thou livest in the pulse of heart and lungs, which leads thee through the=
> rhythm of Time into the feeling of thine own soul beingâ¦.Soul of Man! T=
> livest in the resting Head, which from eternal sources unlocks world thou=
> to thee." In the next lines follows the challenge to intensify by meditat=
> this knowledge that has been lifted into the consciousness: "Practice
> Spirit-Recollection in depths of soulâ¦.Practice Spirit-Awareness, in
> stillness of thought." These words are based on Rudolf Steinerâs confid=
> in those members of the Society who know the nature of meditation and who=
> means of soul-discipline as described in Knowledge of the Higher Worlds a=
> Its Attainment have prepared within themselves the conditions which lead =
> spiritual experience.
> When the soul-forces, thinking, feeling and willing are purified and
> strengthened by methodical practice, they combine in a threefold unity, a=
> in this unity they are a spirit-sustaining power in which the ego can lay=
> hold of itself and live and act consciously, without external stimulus, b=
> the strength of its own conceptual life.
> Spirit-Recollection is first, the activity of the Ego when it conceiv=
> truth-bearing word within its innermost being. Spirit-Contemplation is a =
> devotional concentration of the inner senses upon the truth, now resting =
> the depths of the soul. Borne in soulâs even balance, the Ego is in a s=
> of greatest passivity and at the same time in a state of intense activity=
> The whole human being is, in this state of consciousness, a receptive inn=
> organ, completely surrendered to the world of truth. His may be called th=
> state of consciousness of the threshold. It may lead to the conscious or =
> unconscious crossing of the threshold to the spiritual world. If, as may =
> easily happen, the meditator cannot stay awake, this state of selfless
> spiritual preparedness in arrested thinking will pass over into a state o=
> sleep, in other words, it will lead to an unconscious crossing of the
> threshold. But if he can stay awake in this passive, but spiritually prep=
> state in arrested thinking, he can be led to spiritual awareness.
> The truth is endowed with a life of its own; its creative power
> strengthens and invigorates the soul forces and the invigorated soul forc=
> metamorphose into instruments of spiritual activity and organs or
> supersensible conception. Spirit-Recollection, Spirit-Contemplation and
> Spirit-Awareness are the activities practiced in meditation. Rudolf Stein=
> speaks of these activities often in his books; and in A Road to
> Self-Knowledge he describes minutely this inner process. For meditation h=
> indicates subjects taken from treasures of spiritual science best suited =
> lead most surely to the goal.
> In contemplative-reflection, we may try to bring to mind a past event,=
> it is not within our power to set the time when such a memory-picture wil=
> appear. It very often comes only when we are no longer thinking of it at =
> In the same way we can only try, in soul-balance to give the Spirit of Tr=
> stillness, space and time for the unfolding of its activity, but we canno=
> ing about this activity, we can only wait for it with inner calm and in
> spirit-preparedness. It is merely a question of time when and to what ext=
> a truth, thus woven into our being will reveal itself to inner vision. If=
> are determined to tread untiringly the path to true living, true feeling =
> true thinking, if we practice methodically with unlimited patience, provi=
> in our souls stillness, space and time for the Spirit of Truth, then it w=
> unfold its life enkindling creative power and will arise before our inner=
> vision. This is the meeting with the Spirit-Being, Anthropos-Sophia; and =
> this meeting and the blending of our whole being with this Spirit-Being, =
> experiences the essence, the actuality of Grace.
> The three activities of meditation are indicated in the challenge:
> Practice Spirit-Recollection in depths of Soulâ¦.Practice Spirit-Awarene=
> stillness of thought. In these three stanzas we find the very urgent summ=
> to meditate. Do they also contain subjects for meditation? The first line=
> each stanza recall to the soul the forgotten knowledge of its relation to=
> body, soul and spirit, and also to space, time and eternity. Now a challe=
> to meditate follows and in brief mantric-form is given the subject for
> meditation: "Thy Self takes origin from Self Divine."
> The corresponding place in the second stanza is of extraordinary
> significance. When the knowledge of our own spiritual origin awakens it l=
> to the overwhelming realization of our present remoteness from it. The
> student would lose courage to proceed on this path if no possibility appe=
> for a re-union with the spiritual in the Universe. At this point in the
> second stanza is indicated the way in which the human ego can reunite wit=
> the Cosmic Ego by harmonizing his soul-forces. "Practice Spirit-Contempla=
> within soulâs even balance, where the world-evolving deeds upsurging un=
> thy very Self with Cosmic Selfhood."
> In corresponding words in the third stanza we are given a promise:
> "Practice Spirit-Awareness in stillness of thought, where eternal aims di=
> grant Cosmic Beingâs Light to the very Self, to use as it wills." The f=
> deed of man, expressed in his effort to make possible re-union with the
> Cosmic Egoâ"this free deed springing from love of truth, is recognized a=
> accepted by the Spirit-World in granting Cosmic Beingâs light to the ve=
> Self, for use as it wills.
> Thus in the first pasts of the stanzas of the Foundation Stone mantra=
> are given two subjects for meditation. The first of these may arise as hu=
> self-knowledge. The second subject is based on an ancient Rosicrucian man=
> known for hundreds of years to students of the Spirit who surrendered
> themselves to the mystery-training of the Rosicrucians: Ex deo nascimurâ=
> Christo morimurâ¦.Per spiritum sanctum reviviscimus. In response to the =
> of our present civilisation, these words have brought out from deepest
> secrecy and have been given to the public; "Thy Self takes origin from Se=
> Divine," the translation of Ex deo nascimur, has been changed from the pl=
> form to the singular and given in the Foundation Stone mantram as subject=
> meditation. Rudolf Steiner was confident tht those who meditate these wor=
> will meditate the following words of the Rosicrucian mantran too and that=
> contemplation the student might find himself guided to a re-union with th=
> Spiritual in the Universe. Meeting and blending his own being with the
> Spirit-Being Anthropos-Sophia, the student may realise the awakening of h=
> soul "Per spiritum sanctun reviviscimus."