Mar 242011
 

One becomes conscious of the pure act of intelligence only by means of its reflection. We require an inner mirror in order to be conscious of the pure act. The breath of the Spirit – or the pure act of intelligence – is certainly an event, but it does not suffice, itself alone, for us to become conscious of it.  Con-sciousness is the result of two principles – the active, activating principle and the passive, reflecting principle.

In order to know from where the breath of the Spirit comes and where it goes, Water is required to reflect it: ‘Truly, truly, I say to you, unless one is born of Water and the Spirit, he cannot enter the Kingdom of God (John iii, 5).

Reintegrated consciousness must be born of Water and Spirit, after Water has once again become Virginal and Spirit has once again become divine Breath or the Holy Spirit

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Christian yoga does not aspire directly to unity, but rather to the unity of two. This is very important for understanding the standpoint which one takes towards the infinitely serious problem of unity and duality. For this problem can open the door to truly divine mysteries and can also close them to us….for ever, perhaps, who knows? Everything depends on its comprehension.

We can decide in favour of monism and say to ourselves that there can be one sole essence, one sole being. Or we can decide – in view of considerable historical and personal experience – in favour of dualism and say to ourselves that there are two principles in the world: good and evil, spirit and matter, and that, entirely incomprehensible though this duality is at root, it must be admitted as an incontestable fact.

We can, moreover, decide in favour of a third point of view, namely that of love as the cosmic principle which presupposes duality and postulates its non-substantial but essential unity. These three points of view are found at the basis of the Vedanta and Spinozism (monism), Manichaeism and certain gnostic schools (dualism) and the Judaeo-Christian current (love).

Meditations on the Tarot, Letter II, The High Priestess

Jan 152011
 

Manichaeism will endeavour, first and foremost, to preserve purity in outer life; for its aim is to produce human beings who will provide an adequate vessel in the future.That is why such great stress was laid on absolute purity of mind and of life.

The Cathars were a sect which rose like a meteor in the twelfth century. They called themselves Cathars because ‘cathar’ means ‘pure one’. They strove for purity in their way of life and in their moral attitude. They had to seek catharsis (purification) both inwardly and outwardly in order to form a community that would provide a pure vessel. That is what Manicheaism was striving for.

It was less a question of Manichaeism of the cultivation of inner life – for life will flow onwards through other channels – but rather the cultivation of the external form of life.

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The consciousness will have been established in the successors to the ‘Sons of the Widow’ that evil must be included again in evolution and be overcome, not by strife but only through charitableness. It is the task of the Manichaean spiritual stream to forcefully prepare for this. This spiritual stream will not die out; it will make its appearance in many forms. It appears in forms which many can call to mind but which need not be mentioned today.

If it were to function merely in the cultivation of an inner mood of soul, this current would not achieve what it should do. It must express itself in the founding of communities which, above all, will look upon  peace, love and passive resistance to evil as their standard of behaviour and will seek to spread this view. For they must create a receptacle, a form, for the life which will continue to exist even without  their presence.

Rudolf Steiner, The Temple Legend, Manichaeism