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  • Sarah Ford Elliott
    The Day of the Moon (In true moon fashion I have not been able to communicate these thoughts with the clarity that I experience. Aplogies if these thoughts are
    Message 1 of 1 , Apr 12, 2006
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      The Day of the Moon
       
      (In true moon fashion I have not been able to communicate these thoughts with the clarity that I experience. Aplogies if these thoughts are even more rambling than usual!)
       
      Gospel Events: The cursing of the fig tree and turning the money changers out of the temple.
       
      The cursing of the fig tree only really makes sense in the context of Bock’s explanation that the fig trees belonged to a religious community in Bethpage. The community lived in seclusion and sought spiritual knowledge through special practices including physical exercises. This spiritual practice is bound to the physical body and belongs to the old moon stream. When The Christ says “No one will eat of your fruit again,” he is saying that such practices are now obsolete. The light of the moon will be eclipsed by the light of the dawning Easter sun.
       
      Money has no value of its own. Steiner said that money was an essentially spiritual thing, because in physical reality it doesn’t really exist, especially now that precious metals are no longer used for coins. Money doesn’t exist and yet no one could live in our society without it. Money was changed in the temple because Roman Denari could not be used within the temple, within the temple their perceived value disappeared. The Roman money changers were allowed to trade there. When people make money out of changing money they are making profit out of something that doesn’t exist.
       
      In his theory of the threefold social organism Steiner says basically that profit can only really be made from the manufacture of a raw material into a product. The threefold thinking appeals to both intellect and intelligence, yet it seems impossible to put into practice, even in a Waldorf school.
       
      We have let the money changers trade in the precincts of our temple. We are debilitated by our self-perpectuating belief that you can’t do anything without money. Once it was possible to do everything that was necessary in life without money. Now the number of things that you can do without money is getting fewer and fewer.
       
      Like vibrant colours become muted in moonlight, money distorts the true value of things. The moon gives the impression that light is created by a lifeless planet. The danger is that if we allow ourselves to believe this deception we deny ourselves the opportunity for experiencing the life-giving qualities of the true source.
       
      The Moon forces in the human being give rise to repetitive reproduction of the same thing, such as in cell division. The moon wants things to remain the same, as they always have been. New things may arise, but they should be a repetition of what has gone before. Such are the hereditary forces of our culture.
       
      The moon is reflective. It does not create light, it reflects the sun’s light: it glimmers with the light given off by the sun in the past. The moon organ in the human body is the brain. The brain produces dead images of that which is experienced by the senses in the physical world. “In order to accomplish this ‘dead’ reflection the life forces have to be held back.” (Lievegoed) The brain, within the head, is secluded and held in stillness.
       
      Quite exciting in this passage is the instruction to the disciples: “If anyone says to this mountain, ‘Go, throw yourself into the sea,’ and DOES NOT DOUBT IN HIS HEART but believes that what he says will happen, it will be done for him.”
       
      The physical word is a reflection of the spiritual world. Behind this reflection stand the spiritual realities that give rise to it. The type of faith that is completely free from doubt allows the human consciousness to slip beyond the reflection into the realm of the realities that govern the physical world, seeing the true nature of things permeated by divine thought.
       
      In his book “The Biology of Transcendence”,  Joseph Chilton Pearse speaks of what he calls “Unconflicted Behaviour”. Basically he is saying that we are all capable of entering into as state where we can change the rules of the physical world, but usually we do not let ourselves. We are impeded by conflicting feelings of fear and doubt. We believe in the mirror world and are afraid of not believing in it.
       
      Pearse gives a number of examples of unconflicted behaviour (the seemingly impossible being achieved), some of them from his own life experience.
       
      He argues that the capacity for transcendence is one that is biologically, and not just theoretically, possible for human beings, in fact it is our true state. What prevents us from receiving our inheritance is the fear and doubt that is created by “enculturisation”. Our culture of fear and blame, of things needing to be as they always have been, is a patina of reflected unreal reality that we have created and now believe so strongly it prevents us from seeing things as they really are.
       
      In order to get beyond this it is necessary to face everything that we fear (ultimately death) and take it within ourselves.
       
      The concept of faith (even as small as a grain of mustard), a belief not of the intelect but of the intelligence of the heart in which no doubt is entertained, is a powerful meditation. We need to cast out the money changers from the temple of our heart, and allow it to become a house of God wherein all things are possible. “Blessed are the pure in heart.”
       
      How difficult it is to live without doubt. Everything in our materialistic world works against this fear-filled way of being.
       
      A meditation I would suggest is to imagine a seed of faith, completely free from doubt in your heart. Over time the size of this seed may increase.
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