May 092011
 

We have spoken here of the Buddha-Avatar to come, because he will be the guide in the transformation of potential schizophrenic madness into the wisdom of the harmony of the two worlds and of their experience. He will be the example and living model of realisation of the Arcanum which occupies us.

For this reason he is represented as a Buddha in canonical Buddhist art not in a meditation posture with crossed legs, but rather seated as a European – this latter posture symbolises the synthesis of the principle of prayer and that of meditation.

And for this reason also, he is imagined in Indian ‘mythology’ (as an Avatar) as a giant with the head of a horse, ie, as a being with the human will of a giant and, at the same time, intellectuality placed completely in the service of revelation from above – the horse being the obedient servant of its rider.

Thus, he represents in prodigious measure three activities of human will: seeking, knocking and asking – conforming to the saying of the Master of all masters, “Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you.” (Matthew vii, 7).

At the same time, he will not put forward personal opinions or reasonable hypotheses; for his intellectuality – his “horses head” – will be moved solely by revelation from above. Like the horse, it will be directed by the rider. Nothing arbitrary will issue forth. This is the Arcanum at work on the historical plane.

Concerning its application in the domain of the individual’s inner life, it is analogous to the work of spiritual alchemy which operates on the historical plane. This means to say that the individual soul begins initially with the experience of separation and opposition to the spiritual and intellectual elements within it, then advances to – or resigns itself to – parallelism, ie, a kind of ‘peaceful coexistence’ of these two elements within it.

Subsequently it arrives at cooperation between spirituality and intellectuality which, proving to be fruitful, eventually becomes the complete fusion of these two elements in a third element – the ‘philosopher’s stone’ of the spiritual alchemy of Hermeticism. The beginning of this final stage is announced by the fact that logic becomes transformed from formal logic (ie, general and abstract logic) – passing through the intermediary stage of ‘organic logic’ – into moral logic (ie, material and essential logic).

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Moral logic, in contrast to formal logic and organic logic, operates with values instead of notions of grammar, mathematics or biological functions. Thus, if formal logic can go only so far towards the idea of God as to postulate the necessity of admitting a beginning in the chain of cause and effect – postulating a First Cause (primus motor) – and if organic logic, that of functions, cannot come further than postulating in the order of existing in the world of existence of God as the ordering principle – the ‘law of laws’ of the world – moral logic comes to the postulate that God is the ‘value of values’, that he is love.

Unknown Author, Meditations on the Tarot, Letter XXI, The Fool

Mar 132011
 

How was Jesus of Nazareth able so to experience the destiny of humankind and how did this experience bring with it the descent of the Healer? He carried within himself both a  comprehensive knowledge of the Zoroaster “I” and, united in his physical nature, the conscience of humankind and the third hierarchy. The fact that this conscience lived in his physical nature indicates its highest development.

Within itself, his astral body continued the inner impulse effected in it by the hierarchical being Jesus in his former union with the Christ. This astral body was made up of the condensed inspirations of the Archangel Jesus, who, while functioning as an angel, had in the past been interpenetrated by the Christ three times. The active aftereffects of this earlier interpenetration made the astral body of Jesus of Nazareth a body of “longing after Christ.”

On the other hand, the whole organization of this body (likewise the result of its participation in the earlier healing influence of Christ on humankind) participated fully in all human destiny. We could even say: In its upward flow, the astral body of Jesus was human longing: in its downward flow, human suffering.

No physical body could have borne such an astral body had the “I” living within it not possessed an unusual power of cohesion, and had its superhuman sensibility to shock not been balanced by a force able to return it to equilibrium. Because the Zoroaster “I” could give a wisdom-filled direction to the immense forces of the longings of the Nathan Jesus, the physical organisation was empowered to bear those longings; because the being of Buddha radiated into the astral body of the Nathan Jesus, the tranquil calm of Buddha flowed into the intensely agitated life of the soul.

This current of calm preserved the physical organism from destruction by a fiery excess of pain; the centralising Zoroaster force preserved it from congealing in an excess of longing. Thus the astral nature of the Nathan Jesus united within itself the greatest possible capacity for ecstasy – for expanding in purest self-surrender – with the greatest possible capacity for enstasy, or concentrated repose in the self. The first faculty made it possible to sustain the ordeal of the baptism in Jordan, that is to say, the absorption of the cosmic being of the Christ; the other gave proof of its power soon after, during the temptation in the wilderness.

The ether body of Jesus of Nazareth bore the innocent life spirit of the sister soul of Adam, and hence the forces of human youth bestowed the freshness of the first day of creation on every impulse in the soul of Jesus. When he spoke, he did so as only the most childlike child would be able to speak if it also possessed the most mature wisdom of the ages. The wisdom of the great Zoroaster shone in him with all the freshness of youth, without weariness, without the wounds of innumerable disappointments, and without the heaviness of soul that must be experienced and endured on the paths leading to such wisdom.

Experience leads to wisdom, but it wearies even souls. Therefore, from very early ages, the soul of Zoroaster had carried within itself the experience of the terrestrial history, but it surrendered that earthly experience to a soul that was without it. Thence the wonderful combination of the most mature wisdom arose along with the most childlike mind. Here was a man who could speak in such a way that not only did he speak the truth, but in speaking, restored the life that animated it on the first day of creation. Cosmic dawn lived in the great Western concepts of human destiny when he spoke during the time before the baptism in Jordan.

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The Nathan Jesus possessed an organism we could call an organism of love, as distinct from an organism of force that reverts to the centaur. The nature of the Nathan Jesus, however, is not exhausted by a study of his astral, ether and physical bodies. Something more belongs to the organism of every incarnate human being, something that envelops that being just as the bodies do. Every incarnate human being brings another kind of “body” that may be called a “karmic sheath”. This sheath is made up of the forces of good and evil, which are not rooted in the three human bodies but are drawn by past karma into one’s environment as a circle of influence, so to speak.

Nathan Jesus was an exception. He had no individual human karma from the past; thus his “karmic sheath” was very different from that of other people. Because he was without past individual karma, he was not surrounded by an individual karmic sheath, but by the karmic sheath of humanity as a whole. This meant, however, that a vast range of human impulses were active in his environment, born by spirit beings who represented them quite accurately.

These particular impulses were active around him, “making smooth the way” for the Christ within him. These impulses revealed themselves in the simple forms of “insight”, “the spirit of sacrifice”, and “penitence.” Later, st Paul – after being transformed by the presence of Christ – understood the scope of these impulses and described them as “faith,” “love” and “hope”.

Christ and Sophia, Jesus of Nazareth

 

Oct 212010
 

What was given in the different religious creeds has been gathered into one whole by Christian Rosenkreutz and the council of the twelve. This means that everything that the separate religions had to give and all that their followers strove and longed for will be found in the Christ Impulse Development during the next three thousand years will consist in this: the establishing and furthering of an understanding of the Christ Impulse.

From the twentieth century onwards all the religons will be reconciled in the mystery of rosicrucianism. And in the course of the next three thousand years this will become possible because it will no longer be necessary to teach from documents, for through the beholding of Christ human beings will learn to understand the experience Paul had on the way to Damascus. Mankind itself will pass through the experience of Paul.

The Maitreya Buddha will appear five thousand years after Buddha was enlightened under the bodhi tree, that is, about three thousand years from now. He will be the successor of Gautama Buddha. Among true occultists this is on longer in doubt. Occultists of both the west and the east are in agreement about it.  So two things are beyond question:

firstly, that the Christ could appear only once in the physical body; secondly, that He will appear in the twentieth century in etheric form. Great individualities will certainly appear in the twentieth century, like the Bodhisattva, the successor of Gautama Buddha, who will become the Maitreya Buddha in about three thousand years.

But  no true occultist will give to any human being physically incarnated in the twentieth century the name of Christ, and no real occultist will expect the Christ in the physical body in the twentieth century. Every genuine occultist would find such a statement erroneous. The Boddhisatva, however, will especially  point to the Christ.

Rudolf Steiner, Rosicrucian Christianity

Oct 182010
 

When you take your seat on the earth properly, you do not need  witnesses to confirm your validity. In a traditional story of the Buddha, when he attained enlightenment, someone asked him: “How do we know that you are enlightened?”

He said: “Earth is my witness.”

He touched the earth with his hand, which is known as the earth-touching mudra, or gesture. That is the same concept as holding your seat in the saddle. You are completely grounded in reality. Someone may say, “How do I know that you are not over-reacting to situations?”

You can say, simply, “My posture in the saddle speaks for itself.”

At this point, you begin to experience the fundamental notion of fearlessness. You are willing to be awake in whatever situation may present itself to you, and you feel that you can take command of your life altogether, because you are not on the side of either success or failure. Success and failure are your journey.

There may be times on your journey when you are so petrified that you vibrate in the saddle, from your teeth to your hands to your legs. You are hardly sitting on the horse – you are practically levitating with fear. But even that is regarded as an expression of fearlessness, if you have a fundamental connection with the earth of your basic goodness.

Shambhala, The Sacred Path of the Warrior, Chogyam Trungpa

Oct 162010
 

There is in man – notably in his soul, and not in his body – a seed of evil of his own, without which temptation coming from outside would not exert any action on him. Because temptation would be impotent if it did not find a terrain already prepared in the human soul.

The unfortunate misunderstanding locating innate human evil in the body instead of in the soul is due to a tendency towards a materialistic interpretation of our Biblical story of paradise and the Fall. It is the body which, rightly. has more reason to be ashamed of the soul inhabiting it, than the latter of the body.

For the body is a miracle of wisdom, harmony and stability, which does not merit scorn but rather the admiration of the soul. For example, can the soul boast of moral principles as stable as the body’s skeleton? Is it as indefatigable and as faithful in its sentiments as, for example, the heart, which beats day and night? Does it possess a wisdom comparable to that of the body, which knows how to harmonise such opposing things as water and fire, air and solid matter?

Whilst the soul is torn by opposing desires and feelings, this ‘contemptible’ body knows how to unite opposing elements and make them collaborate: the air that it breathes, the solid matter of food, the water that it drinks, and the fire (warmth) that it produces unceasingly within it….and if this does not suffice to change scorn into respect, admiration and gratitude, the one can recall, if on is a Christian, that Jesus Christ, the Son of God, inhabited this flesh and that he honoured it to the point of uniting himself with it in the Incarnation.

Similarly, if one is a Buddhist or Brahmanist, one should not forget that Buddha and Krishna, also, inhabited this flesh and that it served them well in the accomplishing of their respective missions. Negative ascetisism, directed against the body and not for celestial things, is the practical consequence of the materialistic interpretation of paradise and the Fall. However, the fact alone that a Cherubim “was placed at the east of the garden of Eden, with a flaming sword which turned every way, to guard the way to the tree of life”  (Genesis iii, 24), suffices to drive away any shadow of a doubt: here it is a matter of a plane higher than the terrestrial plane, and it was therefore souls who committed the original sin – and the body had nothing to do with it.

Unknown Author, Meditations on the Tarot, Letter XVI, The Tower of Destruction

Jul 212010
 

The Buddha recognised and at the same time denied the fact of reincarnation. He recognised it as fact and he denied it as ideal. Because facts are transitiory; they come and go.

There was a time when there was no reincarnation; there will be a time when it will no longer be. Reincarnation commenced only after the Fall and it will cease with Reintegration. It is therefore not eternal, and therefore it is not an ideal.

There are therefore two truths: the one is actual and temporal and the other ideal or eternal. The first is founded on the logic of facts; the other on moral logic. Now, Psalm 85 designates actual truth (emeth) by the word truth (veritas) and truth based on moral logic (chesed) by the word mercy (misericordia). The Psalm says:

Mercy (chesed) and truth (emeth) will meet;

Justice (tsedek) and peace (schalom) will embrace each other.

Truth (emeth) will spring up from the ground (meeretz).

And justice (tsedek) will look down from the heavens (mischamaim).

Psalm 85, 10 – 11

Here is the problem of ‘double truth’ in its entirety – and here is the moving prophecy that the two truths, the factual and the moral, will at some time meet and that their revelation in man – justice (tsedek) and peace ( schalom) – will embrace each other!

But they will meet only slowly and, given the actual state of affairs, they often still contradict one another, at least in appearance. This is why St. Paul  had to say that “the wisdom of the world is folly with God (I Corinthians iii, 19). And this is why also the divine wisdom is often folly before this world….

Unknown Author, Meditations on the Tarot, Letter V, The Pope