May 102015
 

1126The soul who cries is more living, and therefore fresher and younger than when it does not cry.

The ‘gift of tears’ was always considered by the masters of Christian spirituality as a grace from the Holy Spirit, for it is thanks to this gift that the soul surpasses itself and ascends to a degree of intensity of life which is certainly above that to which it is accustomed.

Now, the ‘gift of tears’ is a comparatively recent spiritual phenomenon in the history of human spirituality. In the ancient world one wept only ritually, ie through verbal lamentations and through prescribed gestures of mourning or grief, and it was amongst the chosen people, Israel, that real weeping began.

It was as a manifestation of the share that the chosen people had in the mission of preparing for the coming of Christ – who wept at the time of Lazarus’ resuscitation and who sweated sweat and blood during the night in the Garden of Olives – that real weeping came to have its rudimentary origin from the womb of this people. And to this present day the Jews preserve, cultivate and respect the ‘gift of tears’. In fact, every revelation in the narrative of the Zohar is preceded or accompanied by the weeping of the one who had it and who comes to share it with the others.

Meditations on the Tarot, Letter II, The High Priestess

Dec 122013
 

SunSymbolWisdom is the that streams out from the interior of a being in many directions. It is what dwells, actively present, in the interior of the being itself, comprehending its surroundings not in a one-sided way, but many-sidedly. If we wish to represent this schematically, we draw a point – for wisdom is contained within the human being. Out of the point, wisdom issues forth in many-sided forms. Thus we have the sign of the Sun. This is the expression of wisdom – which is inner and, at all the same time, comprises everything. It radiates forth equally in all directions – it is universal. The life force is in fact this striving of the inner being outward towards universality.

And the struggle that wisdom, as well as life, must endure in existence consists precisely in the fact that a power must be developed out of wisdom that can put up a resistance to one-sidedness, to impact from without, from right and left. For wisdom is the condition of a being that is capable of relying upon itself, of not needing any point of support, whether from right or from left, of relying upon nothing save its own inner strength of being, and of not being drawn into one-sidedness.

This is the power that lives in the principle of wisdom. It was shown in the Gospels in deeply moving portrayal when Christ Jesus was scourged by his fellow human beings. The ability to be centred in oneself – to stand, out of the power of one’s own inner being, in spite of all assaults from without – this is the power that is developed through scourging. What constituted the essential heart of the old Sun, what caused the planet to shine forth, was the same power that manifests and endures in the scourging. The planet of the scourging was the old Sun.

And if we now move on to the old Moon, we find the astral element being poured out into existence through the Spirits of Movement. At the same time, this astral element was taken hold of by Lucifer, and a battle then took place in the the heavens. Human Karma began on the Earth, but cosmic karma began on the old Moon. We can also put it this way: If the human fall into sin took place on Earth, then the cosmic fall into sin took place on the old Moon. And as a guardian was placed on Earth to guard the threshold, so also – when the spirits fell – a guardian was placed on the old Moon, one who took karma onto himself. This guardian was the realiser of spiritual karma.

By remaining true to themselves, spirits received the dignity of the guardian of the divine intentions. The dignity of the guardian is what is expressed by the crown of thorns. The crown of thorns symbolises a dignity that indeed corresponds to a state of being crowned, but at the same time it wounds the one who is crowned. For the power that the guardian, the representative of karmic necessity, must unfold from within is the power of inexorableness. It is the principle of taking a oral stand so that the Truth and the Law will be fulfilled. Pity must be overcome by the being who assumes this guardian’s mission.

alchemyAnd so the spiritual beings who had to represent the karma of the worlds needed, on the one hand, to look upon the Luciferic being with the greatest pity, and on the other hand they had to repeatedly overcome this pity in order to stand unshakably on the cosmic threshold. The power that reveals itself in being crowned with thorns is that of being obliged to judge while experiencing an inward pity that must, however, be constantly controlled and overcome. Thus this crown pricks the wearer himself. And that is what happened in the cosmos during the time of the old Moon that during this time the crown of thorns came into being in the Cosmos.

If we now pass on further to the development of the Earth, we find earthly existence represented by the cross. The carrying of the cross is the fundamental note, the fundamental motif, of earthly existence, and every being connected with the Earth has to experience it in some form or other. During the development of the Earth, humanity must, on the whole, reach the stage of carrying the cross; again and again individuals will have to take the cross upon themselves and learn to bear it through the whole cycle the whole circle, of their experiences. The symbol of the Earth itself expresses bringing to fulfillment of the carrying of the cross.

Valentin Tomberg, Indian Yoga in Relation to the Christian-Rosicrucian Path

 

Nov 252012
 

Washed with silver moondrops was the mirror of our mysteries.

So we saw the darkness as a mantle jewelled with diamonds,

Studded deep with stars that traced the path of constellations,

Watching, quite transfixed, as there unfurled the secret history.

Running through the labyrinth of the library deep within it,

Lit by lonely lanterns left at strange, bewitching corners.

Racing through all time, the fourth dimension, as if finite,

Lost yet seeking – yearning – for the promised destination.

Then a shock! A shadow out of nowhere jumps to grab us:

Silent, strong vibrations make us shake upon our mattress,

Right inside our being sounds a minor chord of warning.

Dr Rudolf Steiner sends us out of the Akashic.

What could he have known that had eluded our awareness,

Hidden from our sight the buried purpose of that mission?

Who set out the stakes and said ‘go forth, your task is given’,

Hypnotised our souls and made us act on their suggestion?

Came into our mind another must-be-answered question:

Was it something in us or a force beyond our being?

How to view the source of what accomplishes our seeing:

Body made of light and indestructible with vision.

Oct 042012
 

The throne on which the Empress is seated represents, as we have said, the role of sacred magic in the world. It is its place in the world and in the history of the world; it is, lastly, its basis. In other words, it is that which attends it, desires it and is always ready to receive it. What is this?

In view of the liberating function of sacred magic, it is all that which is deprived of liberty and is bound by necessity. Concerning this, St Paul says:

For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it to hope; because the creation itself will be set free fro its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. (Romans viii, 19-23)

It is therefore the mineral, plant animal and human realms of Nature – in a word, Nature it its entirety – which constitutes the domain of sacred magic. The reason for the existence of sacred magic stems from the Fall and the whole domain of the Fall – comprising fallen Nature, fallen man and the fallen hierarchies. These are the beings belonging to it who hope ‘with eager longing’ to be ‘set free from its bondage to decay and obtain the glorious liberty of the children of God.’

How does sacred magic operate towards this end? How, for example, does it deliver man?

The throne of the Empress has a back. It strongly resembles two wings, so that certain interpreters of the Tarot have seen the Empress as being winged. Others, however, see only a back. In view of the context of the card, the meaning of the coat-of-arms bearing the eagle, the sceptre surmounted by the cross, and the two-layered crown, could one not see the back here in the form of two petrified and immobilised wings, but which had once been genuine wings and which are again potentially so?

If this interpretation is accepted, not only would it reconcile the two apparently opposing points of view but also it would agree with all that the card teaches about the sphere, the aim, the power and the legitimacy of sacred magic. To give movement to the petrified wings…would this not be in accord with the liberating mission of sacred magic and with the words of St Paul?

Meditations on the Tarot, Letter III, The Empress

 

 

Sep 082012
 

The guardian Angel accompanies as a faithful ally the divine image in man, just as vicious inclinations have made their way into the human functional organism which was, before the Fall, the divine likeness. The guardian Angel undertakes the functions, destroyed by original sin, in the likeness, and fills the breach wrought by them. He substitutes himself for functions destroyed through the Fall.

As the prayer of the service of aspersion states it, in praying to God ‘to deign to send from heaven his holy Angel to guard, cherish, protect, visit and defend all those who are gathered together in this place’, the Angel acquits his charge in five ways: he guards, cherishes, protects, visits and defends. he is therefore a ‘flaming star’, a luminous pentagram, above man.

He guards memory, ie, the continuity of the past in the present, which is the preparation for the great future. it is the guardian Angel who takes care that there is a connection between the great ‘yesterday, today and tomorrow’ of the human soul. He is a perpetual ‘memento’ with regard to the primordial likeness, with regard to the eternal mission assigned to the soul in the cosmic symphony, and with regard to the special room for the soul ‘in my Father’s house, where there are many rooms’ (John xiv, 2).

If it is necessary, the guardian Angel awakens recollections of the soul’s previous earthly lives, in order to establish continuity of endeavour – of the quest and aspiration of the soul from life to life – so that particular lives are not merely isolated episodes but constitute the stages of a single path towards one sole end.

The guardian Angel cherishes the endeavour, quest and aspiration of the soul engaged on this way. This means to say that he fills in the breaks in the psychic functional organism due to the disfigurement of the likeness, and makes up for its failings – given the soul’s good will towards it. For support never signifies substitution of the Angel’s will for that of man. The will remains free, always and everywhere. The guardian Angel never touches on man’s free will and resigns himself to await the decision or choice made in the inviolable sanctuary of free will – in order to lend his assistance immediately if it is just, or to remain a passive observer reduced alone to prayer if it is not.

Just as the guardian Angel is sometimes constrained not to participate in the soul’s activity – this activity not being in accord with the divine image of the soul – so also he can sometimes take a greater part in human activity than usual – this activity being of a nature not simply permitted but also called for. Then the guardian Angel descends from the point of his ordinary post into the domain of human activity. He then visits the human being.

Such visits of the guardian Angel do sometimes take place – when their possibility and necessity coincide. But what the guardian Angel does unceasingly is to protect the human being. Here he makes up for the failings of the human senses, which are deprived of their clairvoyance from before the original sin. He is the clairvoyant helping the non-clairvoyant with respect to psychic and physical temptations and dangers. He warns, informs and helps to appreciate. Nevertheless, what he never does is suppress the occasions themselves of temptation. For, as St Anthony the Great said, ‘without temptation there is no spiritual progress’. Temptation belongs as an integral part to the exercise of human free will, which is inviolable – both for an Angel and for a demon.

With respect to the last of the five functions of the guardian Angel concerning man, namely his defence, it differs from the others in that it is turned above, towards heaven, and is no longer directed below or horizontally. In dealing with the question of the defence that the guardian Angel accords to his protege, we approach the holy mystery of the very heart of the guardian Angel. For the nature of Angelic love is revealed here, of which the following are some inclinations…

Meditations on the Tarot, unknown author, Letter XIV,  Temperance

 

 

Apr 232011
 

‘“Down he went, to play for Hades –
God who had the lady hidden –
Eurydice, the lovely maiden,
She, who by the snake was bitten.

‘“Hearing as he strummed so gently,
Sang a Dithyramb, song of heartache,
Hades’ wife wept tears for twenty,
Whilst the God himself shed plenty.

‘“Weeping like a bride, old Hades –
He that might undo the death-spell –
Said to him: “Oh Prince of Poets,
Sweeter is your song than nectar.

‘“Henceforth shall our guide be Eros,
God of love. Your song convinced us
That we should release the lady,
On but one condition, only.

‘“You must not set eyes upon her
‘Til she’s reached the land above us.
Did you, Prince, take care to listen
“Well? Else fail in this, your mission.

Mar 122011
 

The sign of walking on the water culminates with the Christ walking on the waves during the night experience of the disciples saying, “It is I; be not afraid” (John 6.20). Thus the disciples find the strength and means to reach the shore. The words “It is I; be not afraid” contain a revelation of the true kingly nature of Christ.

It does not call the Christ to govern (as the five thousand wished), but bestows on human beings the spiritual force of self-determination. The kingly nature of the Christ is his capacity not only to give humankind freedom, but also to give the needed strength to assert that freedom. In the spiritual moral sense, it would be proper to say that the royal nature of Christ involves giving kingly dignity to human beings.

Because the disciples had that night experience of the I AM as the true kingly nature of the Christ, they could say the following day the words spoken by Peter, which were just the opposite of what the five thousand had wished. The words of Peter express an intention that is different from that of the multitude. Jesus confirmed it with these words: “Have not I chosen you twelve?” (John 6.70). Then he added, “and one of you is a devil”.

The added words point to the fact that within the circle of the twelve, there is one who will not follow the will expressed by Peter, but the will of the five thousand, which, at the critical moment, would make the Messiah an earthly king. Thus, the sign of the feeding of the five thousand contains both streams of Christian destiny as well as the seed of Judas’ tragic destiny.

That destiny of Judas arose (in that particular incarnation) because he was situated between two streams of will – that of the five thousand who wanted a king, and that of the disciples, who had experienced the “Son of the living God” as the I AM. Judas shared that night experience of the cosmic waves, but it had the opposite effect, leading him to become convinced that the “multitude” would never be able to withstand that trial.

He could no longer believe that the many would ever be able to hear the voice of the I AM within, and the destiny of the multitude aroused his pity. So he took the side of the many, who (it seemed to him) would be sacrificed for an elect few. And because he had taken the side of the many, he believed, for example, that it would have been better to give the beggars the money that Mary, the sister of Lazarus, had spent on the costly ointment with which to annoint the feet of Jesus Christ.

For Judas, it was not a matter of individual human relationship to the needs of others; rather, his criterion was formed by an abstract idea of humanity in keeping with the principle that the whole is greater than the part. And this is why the evangelist tells us that Judas did not oppose Mary’s action because he had the cause of the beggars at heart, but because he thought only in terms of the quantitative aspect: “This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein” (John 12.6).

Judas was a “thief” in the sense that, in reality, he deprived the community of what he aspired to receive for the community. This is exactly the tragedy of Judas: he did not wish to be a thief; he did not want to deprive the community (the many), yet it was this wish that made him a thief. Thus, in the beginning Judas was a thief in the cosmic sense of diabolos (a term used for Lucifer in the Gospels), then he became a murdering thief when Satan entered him – that is, when Ahriman appeared as the karma of Lucifer.

The destiny of Judas among the twelve was to fully bear the two crosses of human activity: the cross to the left and the cross to the right on Golgotha. His apostolic mission to humanity (what he proclaimed to humanity) was the bitter truth about the nature of human activity without Christ. The mission of the twelve apostles was to bring the message of Christ to humanity from twelve perspectives. Judas, however, had the terrible mission of imparting knowledge of what human activity becomes when it is without the Christ.

Judas represented one aspect of the Christ mystery – the negative side in the sign of the Scorpion. This is why he belonged to the circle of the twelve, although right after the feeding of the five thousand, Jesus Christ stated that, although he had chosen all twelve, nonetheless one among them in their circle had the mission that diabolos (Lucifer) has in the circle of the zodiac.

Christ and Sophia The Signs and Miracles in John’s Gospels

Feb 192011
 

In these twelve men who came together to perform a special mission, the twelve different streams in the spiritual development of mankind were represented. The fact that all possible religions and all possible philosophies belong to the twelve basic types is in itself a mystery.

Buddhism, Brahmanism, Vedanta philosophy, materialism, or whatever it may be – all of them can be traced to the twelve basic types; it is just a matter of being quite exact. And so all the different streams of man’s spiritual life – the religions, the philosophies and world conceptions that are spread over the earth – were united in that council of the twelve.

After the period of darkness had passed and spiritual achievement was possible again, a thirteenth came in remarkable circumstances to the twelve. I am telling you now of one of those events which takes place secretly in the evolution of mankind once and once only. They cannot occur a second time and are mentioned not as an indication that efforts should be made to repeat them but for quite other reasons.

When the darkness had lifted and it was possible to develop clairvoyant vision again, the coming of the thirteenth was announced in a mysterious way to the twelve wise men. They knew that the time had come when a child with significant and remarkable incarnations behind him was to be born. Above all they knew that one of his incarnations had been at the time of the Mystery of Golgotha.

It was known, therefore, that one who had been a contemporary of the events in Palestine was returning. And the birth of the child in these unusual circumstances during the thirteenth century could not have been said to be that of a person of renown.

Rudolf Steiner, Intimate Workings of Karma

Nov 072010
 

Black Pearl by Mbz1

When I was an infant too young to talk, in my father’s palace, Reposing in the wealth and luxury of those who nourished me, My parents equipped me with supplies and sent me out from the East, our country, on a mission.

From the wealth of their treasuries they gave me a great cargo, Which was light, so that I could carry it by myself – The cargo was gold frmo the high country, silver plate of the great treasuries, Emerald jewels of India, and agates of Kosan; and they armed me with steel.

They took away from me the jewel-studded garment shot with gold, That they had made out of love for me, And the robe of yellow colour (tailored) to my size. But they made an agreement with me, Impressed it on my mind, (so that) I might (not) forget it, and said:

“If you go down to Egypt and bring from there the one pearl, Which resides there near the ravenous dragon, You shall put (back)  on that jewel-studded garment and teh robe, which you like; And you shall be a herald for our kingdom, along with your well-remembered Brother.

So I started out from the East, on a hard and frightening road, accompanied by two guides; For I was unused to traveling on it. I passed the borders of the Mosani, where there is the inn of the Eastern traveling merchants; And reached the land of Babylon.

The Hymn of the Pearl

Sep 242010
 

Nobody knows precisely what – if anything out of the ordinary – will occur on 21.12.2012, but it may be wise in any case to treat this date as a feasible deadline.

Accepting this premise at face value, for what it is worth – which potentially is either everything or nothing – means there is nothing to lose but everything to gain, but not vice versa, for this reason: The authorities on Mayan culture – the ancestors, as it were – have said that this date is a point of transformation, for better or worse, depending on how the balance tips.

In other words, if the world and all of humanity have not, by this time, made a positive evolutionary step towards a less material, more spiritual, less painful, more peaceful, less hateful, more loving state of reality, natural and supernatural, then the change will be for the worse and might even be catastrophic.

If, however, humanity takes up the ‘Sword of Peace’, ‘Belt of Truth’ and so on, aspiring to and attaining love through truth with hope and faith, then the change will be for the better. The Stairway to Heaven and Gateway to Paradise will manifest and reopen to us. The Tree of Life will be restored and soulmates reunited. It might even be the case that our ability to survive at all will depend on the degree to which our hearts and minds are filled with love and light, the extent to which our soul/spirit is free and in touch with the Divine.

It is therefore proposed that we accept the deadline and begin in earnest a fully conscious, united mission to help save the world by 21.12.2012, else be left to wonder forever what might have been.

So from the present date (September 24 2010) there are 819 days to go until deadline, which is boiling down to a significant number 9 in this book. As to how we might proceed – seeing as 9 might indeed be significant – perhaps now is the time for us all to hang the Hermetic lamps out, so they are brought beyond the mantle more fully. Each to his or her own, thereby, with a mission to shine a light. Upraise sparks.