Sunday, April 23, 2017

Free Bird

"Because they have originated in pure experimentation, our ideas have gradually become too narrow and impoverished to subsist in reality, which they must be able to do if thought is ever to enrich the sphere of practical life."  — Rudolf Steiner

Let your light shine

Judith von Halle

Blessed are the poor in spirit: for theirs is the kingdom of heaven. 
Blessed are they that mourn: for they shall be comforted. 
Blessed are the serene: for they shall inherit the earth. 
Blessed are they which do hunger and thirst after justice: for they shall be filled. 
Blessed are the loving: for they shall receive love. 
Blessed are the pure in heart: for they shall see God. 
Blessed are the peacemakers: for they shall be called the children of God. 
Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 
Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 
Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. 
Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 
Ye are the light of the world. A city that is set on an hill cannot be hid. 
Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 
Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Namaste: I salute the blood of Christ in you

Rudolf Steiner:  "The impulse of renewal is needed because we can only become Man again in the true sense by finding the spiritual part of our being. It is a ‘World Christmas’ that we need, a birth of spiritual life. Then we shall once again celebrate Christmas as honest human beings; again there will be meaning in the fact that at the time when the Earth is shrouded in her raiment of snow, we try to feel that our world of thought is permeated with the Christ Impulse—the world of thought which today is like the blood within us, in contrast to the old world of thought which was like the breath."

Thank you, Willem Develter!


Washed in the Blood of the Lamb are We
Awash in a Sonburst Sea
You—Love—and I—Love—and Love Divine:
We are the Trinity

You—Love—and I—We are One-Two-Three
Twining Eternally
Two—Yes—and One—Yes—and also Three:
One Dual Trinity
Radiant Calvary
Ultimate Mystery

Saturday, April 22, 2017

Earth's future in a nutshell

Rudolf Steiner:  "The future of Earth evolution will have to consist of the Mystery of Golgotha being understood by humanity with ever greater maturity, that the glory coming from the Mystery of Golgotha will be understood more and more, with inner glory becoming cosmic glory and beginning to shine out over everything that human beings are able to look into."


The Heavenly Jerusalem

Rudolf Steiner:  "We get a picture of the Earth if we imagine a sphere hovering in space, on the one side glowing bluish-mauve, on the other burning a flashing reddish-yellow, and between these a green zone. Pictorial representations gradually carry man over into the spiritual world. That is the point. One is of course obliged to set up pictorial representations when speaking seriously of the spiritual world, and it is further necessary not merely to think of such pictorial representations as a sort of fiction, but to make something out of them. Let us once again recall the bluish-violet glimmering Orient and the reddish-yellow flashing Occident. Here various differentiations come in. When a dead person in our present era observes certain places, then from the place which here on Earth is known as Palestine, as Jerusalem, something with a golden form, a golden crystal form, is to be seen in the middle of the bluish-mauve color and this becomes animated. That is the Jerusalem as seen from the spirit! This it is which also in the Apocalypse (speaking of imaginative conceptions) figures as the heavenly Jerusalem. These are not ‘thought-out’ things, they are things which can be observed. Seen spiritually, the Mystery of Golgotha resembles the wonders a modern astronomer may see through his telescope when he sees the sudden flaming of a star. From a spiritual perspective, seen from the cosmos, the Event of Golgotha was the flashing-up of a star of gold in the blue aura of the eastern half of the Earth."


Our kinship to the world of nature

Spiritual Science and Medicine. Lecture 9 of 20.
Rudolf Steiner, Dornach, Switzerland, March 29, 1920:

We discussed yesterday what may be termed the approximation of the human organism to the external world. One can see in the interplay between the two senses of smell and taste how human nature enters into a closer connection with the occurrences of extra-human nature. We make these investigations because it is important for spiritual science to coordinate remedial methods and human organic processes, as closely as possible. In healing, the main consideration is always the correct perception of the particular factors contained in what we apply to the body, whether by chemical, physiological, or purely physical measures; and which factors are contained in the healthy functions of the organism and are missing in the morbid state. One must “think together” both processes, that external to, and that within, the human organism.
These two processes approach most nearly in the perception of taste and smell. In all that concerns the remaining senses, they lie further apart. For example there is considerable distance within the human body between seeing and digestion — even using “digestion” in the more limited sense of what goes on between the chewing of the food within the mouth and its being worked up by the glandular activities in the intestines. The remaining region of the digestive apparatus I comprise within elimination, which may occur within the body (by absorption), and evacuation, which disposes externally of waste matter. The functions which occur below the great glands I would classify under the heading of elimination.
The sense of sight perceives those external objects which as it were lock up in themselves what comes to the surface in smell and taste. It is that element in the process of smell which leaves the extra-human nature in order to become perceptible to man. In other cases, this element locks itself up in the substance, and then we look at it from outside. If we contemplate the forms of visible things we have before us externally the formative principle which in the olfactory process reveals itself in substance only. I would even suggest that you follow up the phenomena revealed in smell, not only into the vegetable world but into the mineral kingdom as well. You will find that the same basic principle as appears in smell is at work in the formative processes outside us. Its polar opposite is the digestive process. This latter appropriates as it were the elements revealed to our sense of taste — and hides, secretes within our bodies, what is thus revealed in taste. It is significant that we have hitherto had to describe extra-human nature as being almost wholly situated in the unconscious region. True, the connections with the whole universe are present in man: man is related to Saturn, Jupiter, etc.; but the relations are concealed in the depths of our organization. At the risk of offending current modes of thought, I would suggest that the astronomical affiliations form the most deeply unconscious region in man: they are transmuted into the most secluded of his organic processes.
But we have also organs that open in a way our human organism from within, and thus bring man into relationship with what happens at a certain nearness to our Earth's surface — that is to say, into relationship with the meteorological world, in its widest meaning. And if we do not limit our healing efforts to mere substances with curative properties, but extend them to tracing the curative processes, we must include within our purview the relationships of man to the meteorological processes — again in the widest sense of the term.
We are already able to distinguish what is associated mainly with the astronomical world from what is associated mainly with the meteorological world, in our organism. This distinction, to be sure, needs a more delicate method of observation. At first, no doubt, these statements may shock your preconceptions, but I hope to convince you in time that the classification above mentioned is the best of foundations for curative treatment. As a general rule we find that the organs which open to the meteorological sphere are those farthest from the surface and most deeply internal. The chief among them is the liver, and all the vesicular structures, especially represented by the bladder itself, the bladder being extremely important pathologically, even one of the most important of our attributes for pathological purposes. Another member of this group is the lung, which opens externally in order to mediate breathing. Then again, we must include the heart in this group, and if you have correctly interpreted much that has been said in our previous lectures, you will easily understand this fact. And indeed all these organs are associated with special meteorological impulses. We can study them in detail only by going thoroughly into the problems of the human relationship to the world without, and especially into the connection of the human activities with the world environment.
I would urgently suggest that you make a thorough effort to trace back all the cases of cardiac lesions brought to your consulting rooms, to disturbance of human activity. Definite investigations should be made into the differences — and they are considerable — between the heart action of, for instance, a peasant, who cultivates his bit of land, and has very few occasions for getting away from it, and the heart action of persons whose profession implies a good deal of motoring or at least a good deal of railway travel. It would be of utmost interest to obtain adequate comparative data on this topic. For you will find the tendency to cardiac complaints mainly dependent on the sedentary immobility of the person who, while thus sitting still, is carried forward by forces outside himself, whether in a railway carriage or a motorcar. This passive abandonment to motion is the cause which as it were deforms all processes dammed up in the heart.
All this acting and reacting between man and the external world is dependent on the manner in which he develops warmth. Here you see the relationship of the heart's activity with the impulse of warmth in the world belong to man; and you conclude that if enough warmth is generated by man through his own activity, the sufficient amount of warmth developed in the process of life is itself the measure of the soundness of the human heart. Therefore it is important for the treatment of cardiac cases to provoke spontaneous movements that are fully permeated with life and soul. I am convinced that after perhaps no more than fifteen years have gone by, people will think more clearly and justly in these matters than they do today. They will say “It is certainly curious that cardiac cases have acquired sound heart action through the practice of eurythmy!” For eurythmic practice mainly regulates the spontaneous movements permeated with soul, and even according to law. So it is perhaps permissible to mention these truly remedial exercises derived from eurythmy (curative eurhythmy) in the treatment of all irregularities of the cardiac functions.
Now let us turn to all the manifestations of sub-normal vesicular action in man. What I am about to suggest may appear somewhat amateurish, but it is not so; it is built on foundations more scientific than what passes for science today. The bladder is mainly an organ of traction or suction; I might say that its operation is that of a cavity vacuum in the body: it draws in or sucks. Its function really depends on our organism being hollowed out in this very region; its action on the rest of the organism is exactly that of a gas globe in a vessel of water. If you have a gas globe — that is, a sphere containing a thinned-out substance — surrounded on all sides by water, a substance of greater density, the effect proceeding from this globe of tenuous substance is similar to that of the bladder on the human organism. This is why the essential functions of the bladder are disturbed in persons who have not the opportunity to perform their internal movements sufficiently — persons who, for example, do not take sufficient care to chew their food properly, who gulp it down instead of masticating it, thus unduly overtaxing the whole apparatus of digestion; or who do not take care to secure the proper mixture of movement with rest during the digestive process itself, and so forth. All that impedes the interior mobility also impedes and injures what might be termed the functional life of the bladder. Is it not the nature of man to accept and even try some form of movement permeated with soul if you prescribe for “heart trouble” — but he is unwilling to accept suggestions for regulating internal movements. You will, however, at once succeed with a patient who is not inclined to give the body the necessary rest and who devours his food and disturbs his digestion in some other way, if you cure him “meteorologically,” — i.e., by bringing him into an atmosphere richer in oxygen, so that his respiration becomes quicker and deeper and he must give more (though unconscious) care to the breathing process. This quickening and regulating of respiration passes over into regulation of the other organic processes, and you will find that “change of air” (whether by artificial means or, better still, by natural ones) into a more highly oxygenated atmosphere causes a certain improvement in cases of bladder disturbance, simply through this change of life habits.
Most important is the third organ, the liver, which is linked up with the external meteorological conditions in the widest sense. Although apparently secluded within the organism, the liver is in a high degree correlated to the world outside. A proof of this is the dependence of the liver's health and activity on the special quality of the water in a given locality. In order to comprehend the exact state of liver health of any local group of persons, the composition of the local water ought to be studied.
The activity of taste is beneficial to the healthy development of the liver, but if indulged to excess, degeneracy follows. Degeneracy of the liver is synonymous with too gross and too constant feeding. The internal enjoyment of taste, the prolongation within of sensations which should be limited to tongue and palate — whether the sensations be pleasant and attractive, or repelling — leads to degeneration of the liver. Therefore one should try, in the case of liver disturbances (which are often difficult to find out), to induce patients to cultivate the sense of taste, and try to distinguish flavors as such, and appreciate them. Of course there will be considerable difficulties in the thorough study of the relationship between the functional life of the human liver and the composition of the water in any particular locality; for the dependence is extremely subtle, and it must be borne in mind that in districts with a water supply full of lime, e.g., the whole life of the liver will differ from that of districts with water poorer in lime. It would be well to pay heed to these factors, noting that the functions of the liver are promoted by water from which the lime has been withheld. Of course, the ways and means to carry this out must be found.
And again, the lung and its life are closely connected with the conditions set up by the geology and geography of the given locality. There is a great difference according to whether the soil is mainly limestone, as here in Dornach, or siliceous, as in the mountains of “old rock”; that is to say, the lungs are essentially dependent on the earthy and solid structure of the region in question. One of the first tasks of any medical man beginning practice is to study the geology of his district thoroughly; for such study is identical with the study of its inhabitants' lungs. And it should be fully realized that almost the most unfavorable case is when the lung is totally unable to adapt itself to the environment.
Do not misunderstand the view just stated. I refer to the actual internal structure of the lung; I do not mean the function of breathing, although this function is, of course, in its turn affected by the adequate or defective structure of the lung. We are dealing with the dependence of the inner lung structure on environment; whether the lungs tend to encrustation (hardening) or to becoming mucoid (slimy) is mainly due to the nature of the environment. Moreover the lungs are peculiarly dependent on corporeal exertion, and are certainly injured in persons who are obliged to do physical work to exhaustion.
These are the relationships which lead us to the dependences of such organs which, as lungs, liver, bladder, and heart, open themselves to the influences of the “meteorological sphere.” Curative treatments of illness in any of this organic group should therefore be sought by “physical” methods. [Ed: i.e., open air, light, warmth, etc.] For the results in such cases are — I would say — in certain respects permanent. It is the greatest of services to a patient with weak lungs, and resident in an unsuitable district, to induce him to change his abode and move to a district which suits him more. Indeed those organs situated above the lungs are often helped in an extraordinary manner by complete change of locality and manner of life. Change of district and daily habit can do comparatively little to relieve morbid conditions in the sphere from the heart downward, but they are extraordinarily beneficial to the lungs and all that is situated above them. It must only be kept in mind that all functions in the organism are interdependent, and that one must find out whether or not a hidden interplay may be at work. For instance, we may find degeneration of the cardiac vessels: then we have to inquire whether there may not be a tendency to degeneration of lung in the same subject, and whether the cardiac symptoms should not be treated from the aspect of the pulmonary condition.
These are at least hints as to the meteorological dependencies of man. Behind the meteorological sphere, as it were behind a screen, there is hidden the astronomical domain in the external world as well as in the interior of man The distinctions here are as follows: the meteorological sphere within us comprises that which appertains to lungs, liver, bladder, and heart; in the external world, it comprises the solid earth and the realms of air, water, and warmth. Behind and beyond this region lie the formative processes in the plant and mineral realms; and to these formative processes — which are so closely akin to the extra-telluric, i.e. the astronomical domain — there is a polar opposite in man, viz., the organs situated more deeply within our body than the four systems of organs mentioned above. As the relation of the processes in plant and mineral to what lies behind lung, liver, etc., is not so obvious, the study of the healing processes in this realm becomes far more difficult. The rational path of investigation is the clear comprehension of man's organic tendency to perform and produce, somewhere, the exact opposite to the happenings of external nature.
Take, as a concrete instance, the processes proper to silicic acid (silicon). These processes are especially conspicuous wherever silicates are being formed, as quartz or similar minerals. They have their counterpart within the human organism. And it is these processes which extend their work to certain occurrences (which receive far too little attention at present) within the soil, between the arable soil and the siliceous element in the earth, on the one hand, and those plant organs which grip the earth: the roots. Again all the substances derived from the ashes of plants are closely related to the siliceous process outside ourselves.
This external siliceous process has its counterpart within us; namely in those organs situated — if I may so express myself — above the cardiac activity toward the pulmonary. I mean the inner organic formative activity which moulds the lungs and is directed upward toward the head region. In this formative activity that takes place above the heart we find the polarity to the formation of silicates in external nature. The particular internal organic process consists essentially in producing a high degree of homeopathic distribution — to use this term again — of the external siliceous process.
Suppose you are in charge of a case in which all the symptoms point to the seat of disease as situated above the heart — one of the obvious symptoms would be profuse secretion from the lungs, and meningitis is an equally pronounced indication. The results may be all sorts of other morbid manifestations in the body: for pulmonary disturbances act upon disturbances of the cardiac vessels, since everything in the organism is interdependent. Those disturbances which involve a tendency to inflammatory states of the brain may not manifest directly but can reappear in inflammatory conditions in the digestive apparatus or its ancillary organs, and it is all important to be able to locate the origin of all these symptoms; we shall have to deal with this in later discussions. In all such cases we must introduce something which disperses and dilutes the action of the external siliceous processes to the highest degree. This particular connection is extremely significant and characteristic, proving the necessity of transforming the siliceous process, which plays one of the leading roles in external nature, by dispersing, dividing, and triturating, in cases of marked symptoms in the upper portion of the body. But suppose we find injuries and morbid symptoms produced by organic interaction in the lower parts — as, e.g., in the heart itself? Then benefit may be derived from introducing the process already transformed by such plants as are rich in silicates, either by directly using the plant substance or through a further preparation of it. In all plants rich in silicates, careful investigation should be made to determine their effect on all the processes of our organism below the heart — those processes having, of course, their repercussions on the upper part as well.
The complete opposite of silicon formation is contained is all that we will term the process of carbon dioxide formation in external nature. The two are in certain respects true polarities. Therefore it is so necessary to follow up the carbon dioxide process in curative treatment of all cases of the opposite disturbance to that just dealt with, namely in everything connected with digestion or having its starting point in the digestive system. All carbon dioxide preparations have remarkable remedial success in this class of illness, especially if used in the form moulded by nature: namely, straight from the plants.
Here a certain connection must be kept in mind. Consider for a moment the substances with their characteristics of taste and smell: smell points to the outside visible world, taste to the hidden depth of the organism. Then examine the digestive process from this point of view and you will find that at the beginning of digestion, the substances merge together; they mingle and mix. But as the organic process goes on we are engaged in separating what again had been mixed; there is a renewed division, not so much of substances as of processes. This renewed division after merging and mixing is an outstanding task of the organism. First there is the principal bifurcation of excretion, on the one side through the bowels and on the other side in liquid form, as urine.
This bifurcation brings us to the consideration of an organic system which has more than any other to be approached by medical intuition in curing: this is the kidney system, with its remarkable ramifications which extend also to its special processes. We shall deal with these later on. Here I would only remind you of the interrelationship, already mentioned in these discussions, between intestinal evacuation or excretion and the activities in the head. There is a similar interrelationship between urinary excretion and all the processes that take place around the heart, in the cardiac system. The formative process of intestinal evacuation is, in effect, a human copy of the siliceous process, and the process of urine formation is a copy of the carbonic acid process. Such connections are able to build the bridge from the process happening in the healthy individual to the process in the unhealthy. Herewith we have laid special stress on the relation of the processes proper. But they must not be viewed in isolation. And we shall see that it is only through mastery of these correspondences and relationships that we can arrive at a proper use of what Dr. Sch. recently described in his extraordinarily illuminating address [Ed: A lecture delivered by a medical man attending Dr. Steiner's course.] as the Law of Similarity.
This Law of Similarity contains something very significant. But the Law must be constructed upon all the elements obtained by the taking heed of the relationships we are about to ascertain. For behind all the interactions to which reference has been made there lies the connection between man and the realm of metals. If we speak on the one hand of the silicon principle as the force which forms us, and of the carbonic acid principle as the force that dissolves us — this perpetual tendency to mould and to dissolve represents the process of life. In contemplating the formative forces of silicon we must not forget that the regions of our body most akin to silicon are those related to all the metallic group comprising lead, tin, and iron, and thus related for reasons already indicated in previous lectures. Indeed we may say that in considering the region from the heart upwards we must consider the workings in the human being of the silicon process on the one hand and of what is at work from the part of the metals lead, tin, and iron on the other. The iron forces are connected preferably with the formative process of the lungs, those associated with tin with the formative principle of the head, and those associated with lead with the formative principle localized in the bony skeleton. For the formation and the growth of the bones are determined from the upper organic sphere, and not from the lower.
Furthermore, one has to learn how to weigh the cooperating factors, e.g., how to blend a remedy containing silicates with a metal which must bear a resemblance to the three metals aforesaid: irontin, and lead. In treating the lower organic sphere, on the other hand, one must keep in mind the affinity with copperquicksilver, and silver, and in applying carbonic acid processes we must consider how to combine in some way either these metals themselves, or those of similar nature, with processes yielding carbonic acid.
In this way we build the bridge between what is of metallic nature in the terrestrial sphere (conditioned by extra-terrestrial forces) and what is of non-metallic, rock-forming nature; just as we combine what is formed under the control of the carbonic acid principle and what is formed under the influence of the silicon forming principle. Thus we gradually become able to grasp concretely in external nature the substances which we have to introduce into the human organism in order to heal in a particular case.
Again, it should always be borne in mind that all substances working to a lesser extent on the lower senses — as, e.g., taste and smell — and thus not advertising their nature, so to speak, loudly and conspicuously, can for that very reason be effective in very strong dilutions, whereas much weaker dilutions are advisable where the substance proclaims its inner nature insistently to taste and smell. Substances of powerful odor and flavor are often excellent medicinally, without any additions or combinations, especially if their healing effect is not counteracted by the habitual diet of the patient concerned. We must only clearly understand what is the point in the curative effect.
Before we can penetrate still more into these matters, let us realize that every one of the senses in man has fine shades of differentiation, and that the best material for tests to ascertain the reactions here is the human being. Of course it is difficult to ascertain reactions to substances with no perceptible taste or smell. But may I draw your attention here to the possibilities of self-education — a form of self-education of great value for medical smell especially — which consists in developing possible capacities of sensation which may give a sensory response even to, for instance, the process of silicon formation in external nature. Consider that there must be a meaning in the fact that quartz exhibits very regular crystal formations, and at the same time that this mineral and its allies, so regular in their formations, tend nevertheless to the widest possible variety of crystallization, for there is immense diversity in the crystals of all the silicates. He who can grasp these things can also perceive the action of a dispersing element in the possibility of all these different formations. There must of course be a fundamental dispersive force if there is the potentiality of such structural diversity as external nature reveals in the silicates. This is an indication for the therapeutic use of silicates in a “scattered” form. It is desirable to develop a capacity of sensation in these matters; such a sense will lead to a certain valuation concerning remedies. On the other hand, man must educate himself to become a suitable reactive instrument, and acquire sensory capacities for the fact, for example, that the odors have a sevenfold classification just as the color sensations. We have only to acquire the sense of difference between the sweet smell, the pungent smell, and so forth to discover seven main nuances of smells, and the same is equally true of flavors. Moreover, if we acquire the power to differentiate all the odors in this olfactory scale — or olfactory spectrum, if it may be so termed — we educate ourselves in the perception, e.g., of all the manifestations of burning and combustible substances. We penetrate into their essential nature. We shall see tomorrow how this can be done. If we also cultivate our capacity of taste and can perceive the difference between the faintest degrees of sweetness and of saltiness in flavors — and all the five shades between — we grow akin to the salt-forming forces in external nature. And if we acquire this inner kinship we also get a direct sensation from the natural sensory impression as to which sphere or portion of the human organism this or that substance will benefit. Although the base must be careful and exact scientific investigations, it is most important that those scientific results should be accompanied by subjective perceptual experience, so as to develop a certain intimate feeling of kinship to the world of nature.


"The Force That Through the Green Fuse Drives the Flower" by Dylan Thomas

The force that through the green fuse drives the flower
Drives my green age; that blasts the roots of trees
Is my destroyer.
And I am dumb to tell the crooked rose
My youth is bent by the same wintry fever.

The force that drives the water through the rocks
Drives my red blood; that dries the mouthing streams
Turns mine to wax.
And I am dumb to mouth unto my veins
How at the mountain spring the same mouth sucks.

The hand that whirls the water in the pool
Stirs the quicksand; that ropes the blowing wind
Hauls my shroud sail.
And I am dumb to tell the hanging man
How of my clay is made the hangman's lime.

The lips of time leech to the fountain head;
Love drips and gathers, but the fallen blood
Shall calm her sores.
And I am dumb to tell a weather's wind
How time has ticked a heaven round the stars.

And I am dumb to tell the lover's tomb
How at my sheet goes the same crooked worm.

Tyger! Tyger!

William Blake

Tyger! Tyger! burning bright
In the forests of the night,
What immortal hand or eye
Could frame thy fearful symmetry?

In what distant deeps or skies
Burnt the fire of thine eyes?
On what wings dare he aspire?
What the hand dare sieze the fire?

And what shoulder, and what art,
Could twist the sinews of thy heart?
And when thy heart began to beat,
What dread hand? and what dread feet?

What the hammer? what the chain?
In what furnace was thy brain?
What the anvil? what dread grasp
Dare its deadly terrors clasp?

When the stars threw down their spears,
And watered heaven with their tears,
Did he smile his work to see?
Did he who made the Lamb make thee?

Tyger! Tyger! burning bright
In the forests of the night,
What immortal hand or eye
Dare frame thy fearful symmetry?

"God's Grandeur" by Gerard Manley Hopkins

THE WORLD is charged with the grandeur of God.
It will flame out, like shining from shook foil;
It gathers to a greatness, like the ooze of oil
Crushed. Why do men then now not reck his rod?
Generations have trod, have trod, have trod;
And all is seared with trade; bleared, smeared with toil;
And wears man’s smudge and shares man’s smell: the soil
Is bare now, nor can foot feel, being shod.

And for all this, nature is never spent;
There lives the dearest freshness deep down things;
And though the last lights off the black West went
Oh, morning, at the brown brink eastward, springs —
Because the Holy Ghost over the bent
World broods with warm breast and with ah! bright wings.

INRI: The Meaning of the Words on the Cross

Rudolf Steiner:

Now I must tell you something which, though easy to understand intellectually, is difficult for the man of today to grasp with his whole soul. The time when the gospels were written was the dawn of Christianity. One used names then in a way which I will now explain. One did not look to the outer physical man, but one saw something higher, the spiritual, shining through it. A name was not used as it is today, it had a significance. Suppose someone was called James (Jacobus). James really means water. Water is the spiritual scientific term for the soul element. If I call somebody James, I say that his soul shines through his body. With this, I signify that he belongs to the watery element. If I give the name James to an initiate, he is to me the symbol for water (Hebrew — Jam). James is nothing but the technical name for an initiate who especially governs the force of water in its occult sense.
Thus were the three disciples who were taken up to Mount Tabor called by their initiate names: James means water, Peter stands for earth, or rock (Hebrew — Jabascha), John signifies air (Ruach). Thus, John means he who has attained the higher self. This leads us deep into the secret doctrines. Transport yourself back into the time when man only possessed the lower principles — the third Root Race, the Lemurian epoch. Mankind did not then breathe air, he breathed through gills. Lungs and breathing through lungs developed later. This process coincided with the impregnation by the higher self. Air is, according to the hermetic principle, the lower which represents the higher — the higher self. If I call somebody John (Johannes), then he is one who has awakened his higher self, who governs the occult forces of air. Jesus is the one who governs the occult forces of fire (Nur). Thus you  have in these four names the representatives of earth, water, air, and fire. They are the names of the four who ascended Mount Tabor.

Jam : Water — James
Nur : Fire — Jesus
Ruach : Air — John
Jabascha : Earth — Peter

Think of these four together on the Mount of Transfiguration. There you have at the same time the initiates who govern the four elements: fire, water, air, and earth. What happened? It was made manifest spiritually that through the appearance of Jesus the whole power of the elements was renewed in such a way that the life pulsing through the elements passed through a new, important phase of its development. This is the transfiguration seen occultly. If somebody goes through the transfiguration in this manner, if he has within himself the stages of water, earth, and air, and even rises to the forces of fire, then he is a reawakened one, someone who has gone through the crucifixion. Thus in the case of the other evangelists this scene is but a preparation for the deeper initiation scene of the crucifixion itself. In the John Gospel, everything is already prepared. The preparatory scene does not appear, only the death on the Mount of Golgotha. Jam, Nur, Ruach, Jabascha — INRI — this is the meaning of the words on the cross.

Chips Galore!

If a man walks in the woods for love of them half of each day, he is in danger of being regarded as a loafer. But if he spends his days as a speculator, shearing off those woods and making the earth bald before her time, he is deemed an industrious and enterprising citizen.  Thoreau

Thanks once again, Chris Manvell!

Friday, April 21, 2017

A Hothouse of Yoga

The Himalayan International Institute of Yoga Science and Philosophy of the U.S.A.

Rudolf Steiner:  "Good yogis will never emerge in America. Yoga can be transplanted — but of course you can grow all kinds of plants in a greenhouse."


Here's a link to an interview with Judith von Halle!

Regarding Sergei Prokofieff's appalling war on Judith von Halle

“History has shown that the most terrible crimes against love have been committed in the name of fanatically defended doctrines.” ― Paul Tillich

"If anyone upholds something which contradicts the belief of those who, in their arrogance, suppose they have reached the summit of earthly wisdom, he is looked on as a visionary, a dreamer, if nothing worse. That is the contemporary form of inquisition in our part of the world."  — Rudolf Steiner

For many years ― until his death  Prokofieff was the Anthroposophical Society's Grand Inquisitor. How shameful that this was ever allowed!

     The attacks on Judith von Halle stem from Prokofieff's psychological problems.

Related post:
Recommended: Open Letter to Sergei O. Prokofieff

Anthroposophy is the redemption of knowledge through compassionate love

The Golden Rule of the Path of Wisdom: For every step forward you take in the acquisition of knowledge, take three steps forward in the improvement of your moral character.

From Rudolf Steiner

The Golden Rule of the Path of Wisdom (Jñana Yoga)

The Golden Rule of the Path of Wisdom: For every step forward you take in the acquisition of knowledge, take three steps forward in the improvement of your moral character.

From Rudolf Steiner

Your blood and my tears, Lord — John Donne, Holy Sonnet #9

If poisonous minerals, and if that tree
Whose fruit threw death on else immortal us,
If lecherous goats, if serpents envious
Cannot be damn'd, alas, why should I be?
Why should intent or reason, born in me,
Make sins, else equal, in me more heinous?
And mercy being easy, and glorious
To God, in his stern wrath why threatens he?
But who am I, that dare dispute with thee,
O God? Oh, of thine only worthy blood
And my tears, make a heavenly Lethean flood,
And drown in it my sins' black memory.
That thou remember them, some claim as debt;
I think it mercy, if thou wilt forget.

13 ways of looking at my guru. #9...#9...#9...

Jai Gurudeva!

Words are flowing out like endless rain into a paper cup,
They slither wildly as they slip away across the universe
Pools of sorrow, waves of joy are drifting through my open mind,
Possessing and caressing me.
Jai Gurudeva Om
Nothing's gonna change my world,
Nothing's gonna change my world.
Nothing's gonna change my world.
Nothing's gonna change my world.

Images of broken light which dance before me like a million eyes,
They call me on and on across the universe,
Thoughts meander like a restless wind inside a letter box
They tumble blindly as they make their way
Across the universe
Jai Gurudeva Om
Nothing's gonna change my world,
Nothing's gonna change my world.
Nothing's gonna change my world.
Nothing's gonna change my world.

Sounds of laughter shades of life are ringing
Through my opened ears inciting and inviting me
Limitless undying Love which shines around me like a
million suns, and calls me on and on
Across the universe
Jai Gurudeva Om
Nothing's gonna change my world,
Nothing's gonna change my world.
Nothing's gonna change my world.
Nothing's gonna change my world.

Jai Gurudeva
Jai Gurudeva
Jai Gurudeva
Jai Gurudeva

Thursday, April 20, 2017

The Moment of Death

Rudolf Steiner:  "From this side of life, death appears to be a dissolution, something in face of which the human being has a ready fear and dread. From the other side, death appears as the light-filled beginning of experience of the Spirit, as that which spreads a sun-radiance over the whole of the subsequent life between death and a new birth; as that which most of all warms the soul through with joy in the life between death and a new birth. The moment of death is something that is looked back upon with a deep sense of blessing. Described in earthly terms: the moment of death, viewed from the other side, is the most joyful, the most enrapturing point in the life between death and a new birth."

Source: The great Rudolf Steiner Quotes Site

Do all the good you can

Helen Keller

Helen Keller:  "Believe, when you are most unhappy, that there is something for you to do in the world. So long as you can sweeten another's pain, life is not in vain."

Freedom and Love

Do all the good you can.
By all the means you can.
In all the places you can.
At all the times you can.
To all the people you can.
As long as ever you can.

              — John Wesley

Lord, make me an instrument of your peace.
Where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.

O Divine Master, grant that I may not so much seek
to be consoled as to console;
to be understood as to understand;
to be loved as to love.
For it is in giving that we receive;
it is in pardoning that we are pardoned;
and it is in dying that we are born to eternal life.

"Eons cannot erase the traces of my days on Earth."  — Goethe


You who were, are, and will be in our inmost being:

May your name be glorified and praised in us.

May your kingdom grow in our deeds and in our inmost lives.

May we perform your will as you, Father, lay it down in our inmost being.

You give us spiritual nourishment, the bread of life, superabundantly in all the changing conditions of our lives.

Let our mercy toward others make up for the sins done to us.

You do not allow the tempter to work in us beyond the capacity of our strength.

For no temptation can live in your being, Father, and the tempter is only appearance and delusion, from which you lead us, Father, through the light of knowledge.

May your power and glory work in us through all periods and ages of time.