We could say that God accepts with love the demands of love.
Through his love for another person, the lover contracts an infinite debt – a debt also with regard to God as the guardian of his beloved.
At this point all comparisons become impossible, and love has permanently found its Master.
Kierkegaard
One can no longer deny the fact that, in the psychic domain, nothing dies and that the whole past lives present in the diverse layers of the depths of consciousness – the ‘unconscious’ or subconsciousness – of the soul….
…For this reason nothing perishes and nothing is lost in the domain of the psyche; essential history, ie real joy and suffering, real religions and revelations of the past, continue to live in us, and it is in we ourselves that the key to the essential history of mankind is to be found.
It is in we ourselves that there is to be found the ‘Edenic’ layer, or that of paradise and the Fall, of which an account is to be found in the book of Genesis of Moses. Do you doubt the essential truth of this account? Descend into the depths of your own soul, descend as far as the roots, to the sources of feeling, will and intelligence – and you will know.
You will know, ie, you will have certainty that the Biblical narrative is true in the most profound and authentic sense of the word – in the sense that you must deny yourself, deny the witness of the inner structure of your own soul, in order to be able to doubt the intrinsic truth of Moses’ account.
The descent into the depths of your own soul in meditating upon the account of paradise in Genesis will render you incapable of doubt. Such is the nature of the certainty that one can have here….
….It expresses in symbolic language the first layer (first in the sense of the root of all that is human in human nature) of human psychic life, or its ‘beginning’. Now, knowledge of the beginning, initium in Latin, is the essence of initiation.
Initiation is the conscious experience of the initial microcosmic state (this is the Hermetic initiation), and of the initial macrocosmic state (this is the Pythagorean initiation). The first is a conscious descent into the depths of the human being, to the initial layer. Its method is enstasy, ie, experience of the depths at the foundation within oneself.
Here one becomes more and more profound until one awaens within oneself the primordial layer – or the image and likeness of God – which is the aim of enstasy. It is above all by means of the sense of spiritual touch that enstasy is effected. one can compare it to a chemical experiment undergone on the psychic and spiritual plane.
The second initiation experience – that we have designated ‘Pythagorean’ from a historial point of view – is based above all on the auditory sense or sense of spiritual hearing. It is essentially musical, just as the first is substantial or alchemical. It is by ecstasy – or rapture, or going out of oneself – that the macrocosmic layers (‘spheres’ or ‘heavens’) reveal themselves to consciousness.
Meditations on the Tarot, Unknown Author, Letter VI, The Lover
The resurrection within Christianity of the Hindu and Buddhist spiritual life, to which the church owes the arising of the whole monastic movement and the founding of religious orders in late antiquity, is not the last event of its kind in church history.
Others followed according to the law that all truth and love of the past that have timeless values are called back out of the realms of forgetting, sleep and death into the daylight of Christian spiritual life through the call that from age to age reminds, rouses and awakens.
Through this call sounding forth from Him who is the Resurrection and the Life, saying ‘Lazarus, come forth!’ – the most noble and valuable aspects of pagan antiquity were also resurrected.
The Platonic and Aristotelian treasury of thought arose radiant in transfigured form and inspired great spirits of the church to take up the philosophia perennis, in which lay the task of lifting up the chalice of pure human thinking and sacrificial offering to divine revelation.
For this was the essential aim of the scholastics: the raising up of the chalice of crystal clear human thinking upon the altar of Godhead – the Godhead manifesting in divine revelation.
Lazurus, come forth!, Valentin Tomberg
Everyone must face and deal with the three temptations. However, if one approaches the spiritual world across the ‘threshold’ that is guarded by the ‘Guardian’, then one has the task of recognising the forces of the three temptations in one’s own being and of ridding oneself of them.
This means leaving them on this side of the threshold while one’s consciousness is still on the other side. For this, one must become free of the body in one’s thinking (thinking must become ‘body-free’); feeling must become free of the influence of chance; and willing must be cleansed of the lust for power.
If, for example, one were to carry lusting after power across the threshold into the spiritual world, one could thereby bring about tremendously destructive effects. For the will is strengthened to such a degree in the spiritual world, that it manifests in ways of which a person in the state of consciousness on this side of the threshold has no inkling.
Therefore the Guardian of the Threshold stands on the threshold and shows us our double. That is, the Guardian shows us our subconscious, reveals it to us so that we have before us an unerring and true picture of the extent and inner constitution of all the powers that we carry within us – powers that entangle us in the three temptations of existence.
if we are brave enough to withstand this sight without despairing over our own nature, without losing all courage so that we become, as it were, living ashes – if we have the courage to endure this truth – then we can cross over the threshold. Transformations then occur within our thinking, feeling and willing.
Indeed, one’s thinking becomes something quite different from what it was before. Until then, if we reflected upon something in order to draw logical conclusions, our thinking flowed onward from one thought to the next.
Now it becomes transformed into a stream directed upward. A thought becomes a question that ascends to the hierarchies and with persons who have died – then we return with the answer and recall it upon awakening in ordinary consciousness. Thought becomes an answer. The power of thinking becomes the power of vertial memory.
Feeling, for its part, is transformed. It becomes no longer the expression of what one feels with regard to oneself. Instead, it becomes an ever-widening circle that takes up not only what one has in one’s soul as impressions and sensations from without, but also what lives as missions and tasks within other beings.
The mystery of the spear wound points us towards spiritualisation of the physical body. The special, pure elixir that flows from the side of the Lord is certainly an esoteric reference to an esoteric process of development that occurred – for the first time, yet symptomatically for all human beings – here on earth within the space of a few hours.
(We need to counter the idea that spiritual processes and the higher developments they bring about unfold exclusively beyond the threshold, and never impinge on the sensory world. It is an erroneous gnostic mode of thought that regards the Christ sacrifice, His transformation and resurrection, as a process solely of spirit and soul. This would be a denial of Paul’s teaching.
What use is spiritual development if it has no reforming effect on the lower bodies? And these lower bodies – particularly the lowest, the physical body – belong to the earthly world and can only be worked upon during incarnation. All development in the spirit aims to enliven the mortal human being.
All higher spiritual development at the same time works and impinges on matter. Serious spiritual work always leads to deed and action in the physical world. The appearance of a divine being in the material world embodied this to the very highest degree).
The spear-wound mystery is one of transformation, of etherisation; and it takes place before the eyes of those present at the time. One of these witnesses became a source of truth for us, leaving his testimony in the form of the Gospel of St John.
If this Gospel by the disciple whom the Lord loved is read in the right way it reveals to us deep truths about the Mystery of Golgotha.
Judith von Halle, Secrets of the Stations of the Cross and the Grail Blood
And to be sure, the Resurrection is a victory, but it is at the same time the emergence out of this night into the world that has no desire to understand.
Once again, the Lord enters into his relationship, not only with the Mother, but also with the disciples, who constantly fail to understand and constantly must be converted anew.
Of course, the Lord now carries the mark of the Resurrection, but the sign of the night remains, and at no time will the Mother forget how it looked beneath the Cross. And John will never recover from it; he is the witness, he knows what he saw.
And the others know at least what they heard about it. All of them carry in themselves a vestige of this night. And the fact that the Lord then ascends into heaven and sends out the Spirit and makes the disciples into true apostles, who are permitted to die as martyrs in the manner established by God, does not free them from the fact that the Son died on the Cross for them, it does not free them from this night and from the contemplation of this night.
They remain – and every believer and person at prayer remains – encompassed by the night, by a world that is not of this world, by a fulfillment that goes beyond any promise, by a mystery that does not belong to them, but to God alone.
Since the Son is both God and man at once, the contemplation of his essence and life can move in both spheres; but it must always pass from one over into the other. Neither sphere may be cut short on account of the other.
Adrienne von Speyr, Light and Images
I call upon Thee, o living God, radiant with illuminating fire.
O unseen parent of the sun! Pour forth thy light giving power and energise thy divine spark.
Enter into this flame and let it be agitated by the breath of Thy Holy Spirit.
Manifest Thy power and open for me the temple of almighty God which is within this fire!
Manifest thy light for my regeneration, and let the breadth, height, fullness and crown of the solar radiance appear, and may the God shine forth.
Paracelcus
Then Almitra spoke, saying, we would ask now of death. And he said:
You would know the secret of death. But how shall you find it unless you seek it in the heart of life?
The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.
If you would indeed behold the spirit of death, open your heart wide unto the body of life. For life and death are one, even as the river and the sea are one.
In the depth of your hopes and desires lies your silent knowledge of the beyond; and like seeds dreaming beneath the snow your heart dreams of spring.
Trust the dreams, for in them is hidden the gate to eternity. Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour.
Is the shepherd not joyful beneath his trembling, that he shall wear the mark of the king? yet is he not more mindful of his trembling?
For what is it to die but to stand naked in the wind and melt into the sun? And what is it to cease breathing but free the breath from its restless tides, that it may rise and expand and seek God unencumbered?
Only when you drink from the river of silence shall you indeed sing. And when you have reached the mountain top, then you shall begin the climb. And when the earth shall claim your limbs, then shall you truly dance.
The world is full of implicit religion, and the inspired saints and poets, who say that the birds ‘praise God’ when they sing, are in no way mistaken.
Because it is in their tiny life itself which sings the ‘great life’ and makes heard, through its countelss variations, the same news which is as old as the world and new as the day: “Life lives and vibrates in me”.
What homage to the source of life is expressed by these small streams of life: the birds which sing!
Unknown author, Meditations on the Tarot, Letter XI, Force
The farthest reaches of the etheric world lead out of and beyond space, into the spheres where the Gods have their abode.
And now picture to yourselves a certain inner relationship which may exist between one person and another and comes to physical expression. Picture it quite graphically.
You are caressed by someone who loves you. You feel the caress but it would be childish to associate it in any way with physical matter. The caress is not matter at all, it is a process, and you experience it inwardly, in your soul.
So it is when we look outwards into the spheres of the Ether. The Gods in their love caress the world. But the caress lasts long, because the life of the Gods spans immense reaches of time.
In very truth the stars are the expression of love in the Cosmic Ether; there is nothing physical about them. And from the cosmic aspect, to see a star means to feel a caress that has been prompted by love. To gaze at the stars is to become aware of the love proceeding from the divine-spiritual Beings.
What we must learn to realise is that the stars are only the signs and tokens of the presence of God in the universe. Physical science has much to learn on its path from illusion to truth!
Rudolf Steiner, Karmic Relationships, Vol VII