Sintoma Realidade Alma da Consciência. Rudolf Steiner

Do Sintoma à Realidade
Alma da Consciência
Tradução e adendos Sonia von Homrich

 

O ser humano pode desenvolver a Alma da Consciência reagindo contra uma civilização mecanicista moribunda.

Devemos realmente dar atenção a esse pensamento científico se, do ponto de vista da quinta época pós-Atlântida, a época da Alma da Consciência (Alma da Consciência Espiritual), nós desejarmos penetrar na verdadeira realidade da evolução humana.

É uma característica do pensamento científico moderno o fato de só conseguir apreender o "cadáver" da realidade, o fantasma. Devemos ter isso bem claro, pois é importante.

O método científico parte da observação e procede à experimentação, e isso se aplica a todas as esferas. Agora, existe uma ampla diferença entre a observação da natureza e o conhecimento que é confirmado por provas experimentais. A observação da natureza — com diferentes nuances — foi comum a todas as épocas.

Mas quando o ser humano observa a natureza, ele se torna um com a natureza e participa da vida da natureza.

Mas, por mais estranho que pareça, esta comunhão com a natureza embota a consciência até certo ponto. Não se pode viver a vida da natureza e, ao mesmo tempo, conhecer ou ter cognição no sentido em que a moderna Alma da Consciência entende esse termo.

Não se pode fazer ambas as coisas ao mesmo tempo, assim como não se pode estar dormindo e acordado ao mesmo tempo. Se alguém deseja viver em comunhão com a natureza, deve estar preparado, em certo sentido, para entregar (submeter) sua consciência à natureza. É por isso que a observação da natureza não pode desvendar seus segredos, porque quando o ser humano observa a natureza, sua consciência fica de certa forma obscurecida e os segredos da natureza lhe escapam. Para apreender os segredos da natureza, ele deve estar vivo, acordado ao suprassensível.

 Não se pode desenvolver a Alma da Consciência em um estado semiconsciente, um estado de diminuição da consciência, e portanto, a ciência natural moderna tenta, quase instintivamente, dispensar a observação e depender da experimentação para suas descobertas.

 Experimentos foram realizados até mesmo nos campos da biologia e da antropologia. [...] O conhecimento da natureza só se torna amadurecido para a exploração técnica quando passa pelo processo indireto da experimentação.

 O conhecimento da natureza que até então havia sido introduzido na vida social ainda não havia atingido o estágio da técnica. Seria monstruoso falar de técnica a menos que ela se preocupasse puramente com a aplicação da experimentação à ordem social ou àquilo que serve à ordem social.

 Assim, o homem moderno introduz na ordem social os resultados do conhecimento experimental na forma de técnica; ou seja, ele introduz as forças da morte. [...] Surge então a questão: se a técnica moderna é simplesmente uma fonte de morte, como inevitavelmente deve ser, por que surgiu? Certamente não para proporcionar à humanidade o espetáculo das máquinas e da indústria, mas por uma razão totalmente diferente. Surgiu precisamente por causa das sementes da morte que carregava em si; pois se o ser humano está cercado por uma moribunda civilização mecânica, é somente reagindo contra ela que ele pode desenvolver a Alma da Consciência.

 Fonte: Rudolf Steiner.GA185. Do Sintoma à Realidade na História Moderna. Palestra III. GA 185. Dornach, 20 Out 1918.

https://rsarchive.org/Lectures/GA185/English/RSP1976/19181020p01.html

 

 

Conteúdo. GA 185

 

I. O Nascimento da Alma Consciente 18 de outubro de 1918

Uma pesquisa histórica da nossa época sob o ponto de vista da Alma da Consciência. A verdadeira realidade se esconde por trás dos eventos. Os grandes turning points na evolução da humanidade, quando a vida da alma passa de um estágio de desenvolvimento para outro estágio. Na Idade Média, o impulso universalista do catolicismo era predominante e se apoiava em seu poder de sugestão. O conflito entre o papado e o império — declínio do poder católico.

Sintomas da nova era — a transferência do papa para Avignon em 1303, a supressão da Ordem dos Templários e as migrações mongóis. Existência de um complexo mais ou menos homogêneo que mais tarde deu origem à França e à Inglaterra. Joana d'Arc e o surgimento do nacionalismo em 1429. O nacionalismo como fator unificador.

O conflito entre o Império Central e o Império Oriental, levando à atividade colonizadora e à miscigenação dos povos eslavos e teutônicos. As revoltas camponesas e a ascensão do poder dos Habsburgos. O crescimento das cidades entre os séculos 13 e 15, com suas perspectivas urbanas específicas. A preparação do governo parlamentar na Inglaterra como resultado das guerras civis. O nascimento do impulso da Alma da Consciência. A estrutura política e social da Rússia baseada na tradição. A revolta da personalidade autossuficiente contra o impulso universalista do catolicismo não trouxe novas ideias criativas. Hus, Savonarola, Calvino e Lutero desafiaram as ideias tradicionais, mas não foram criativos. O alvorecer da Alma da Consciência significa uma nova relação com as ideias criativas do passado.

 O impulso nacional e a emancipação da personalidade independente seguiram caminhos diferentes na França e na Inglaterra. Na França, o elemento nacional está orientado para o homem e leva à Revolução de 1789; na Inglaterra, orientado para a humanidade e leva ao liberalismo. Aqui, o elemento pessoal transcende o nacionalismo e busca abarcar o mundo inteiro. Significado da Batalha de Trafalgar. Na América do Norte, por volta de 1780, a nuance especificamente francesa, o Romanismo, é subvertida pelo elemento anglo-saxão e se perde para o mundo. A personalidade característica da ascensão da Alma da Consciência é James I da Inglaterra.

II. Sintomatologia dos Séculos Recentes 19 de outubro de 1918

Contradições nas personalidades da época da Alma da Consciência, por exemplo, James I. Perda de energia criativa nesta época. Crescente divergência entre o caráter francês e o inglês. Consolidação da ideia de Estado sob Luís XIV, uma consequência do Caos da Guerra dos Trinta Anos. A emancipação da personalidade e sua expressão caótica na Revolução Francesa.  Liberdade, igualdade e fraternidade devem ser corretamente associadas à divisão tripartite do homem (Pensar, Sentir, Querer). A Revolução foi toda alma sem corpo, Napoleão todo corpo sem alma. Os ciclos de sete anos na vida de Napoleão. O propósito da Alma da Consciência é desenvolver a independência e a autossuficiência. A necessidade de abandonar antigos apoios e desenvolver a própria fé religiosa (individual). Perigos potenciais. Roma opôs-se ao desenvolvimento da Alma da Consciência e desejava manter o homem no nível da Alma Intelectual ou da Razão (anterior). O sufocamento da aspiração à Alma Consciente pela ressurreição de tradições de uma época passada, como a Maçonaria e os impulsos da época egípcio-caldeia. As duas correntes da história recente: a busca caótica por liberdade, igualdade e fraternidade; as diversas Ordens que buscam sufocar o despertar da Alma da Consciência para seus próprios fins. Assim, o impulso de transcender o nacionalismo pelo desenvolvimento da personalidade foi enfraquecido. O liberalismo, que visava ao esclarecimento político, declinou no último terço do século XIX. Espírito e alma deixaram de ser forças ativas; o mundo do fenômeno tornou-se a única realidade. O socialismo como um dos sintomas mais significativos dos tempos modernos. Os três princípios do socialismo — a concepção materialista da história, a teoria da mais-valia e a teoria da luta de classes — Marx, Engels e Lassalle. Nascimento do socialismo internacional. Outro sintoma de nosso tempo: a criação de problemas insolúveis, como a Alsácia.

III. Características dos Sintomas Históricos nos Tempos Recentes 20 de outubro de 1918

A ascensão do socialismo e suas limitações. A significância do modo do pensamento científico. O nascimento da era da máquina. Atividades de colonização dependentes das conquistas da ciência natural. A importância da colonização para a época da Alma da Consciência. O impulso da Alma da Consciência põe fim à diferenciação entre os homens. A diferença entre a observação da natureza e o conhecimento derivado da experimentação pode ser explorada tecnicamente. As técnicas introduzem forças de morte na vida social. Ao reagir contra as técnicas, o homem desenvolve a Alma da Consciência. A relação entre a consciência e as forças da morte. A função dos processos catabólicos no homem. O governo parlamentar termina na supressão da personalidade; a democracia termina no igualitarismo.

As lojas maçônicas e o mistério do nascimento e da morte. Os impulsos do papado se voltam contra o catolicismo, cf. Garibaldi. A tradição bizantina na ortodoxia russa, uma força poderosa em oposição à emancipação da personalidade. A Rússia carrega em si as sementes do Eu-Espiritual.

O encontro de Goethe e Soret em 1830. A controvérsia entre Cuvier e Geoffrey de Saint-Hilaire. Este último vê a natureza como um organismo vivo, o anterior compara e classifica organismos. O pensamento ainda ativo no sono. O que os Deuses implantaram na vida instintiva nos tempos antigos deve ser substituído pelo conhecimento suprassensível. As conquistas da ciência moderna, etc., devem ser transformadas pelos insights em suprassensível. O homem deve se abrir ao suprassensível de forma que aquilo que o seu Eu Espiritual prepara possa entrar em seu EU. A história moderna falha  em penetrar nas realidades espirituais, e a medicina moderna falha em conectar sintomas com a origem cósmica. A doença como uma visitação divina. Relação entre epidemias e a periodicidade das manchas solares.

Between 1860 and 1873 a tendency towards altrusim. The need to awaken an active interest in our fellow men. Importance of sickness and a positive attitude to life.

IV. O Significado Histórico do Modo de Pensar Científico 25 de outubro de 1918

Diferença entre o conhecimento derivado da observação da natureza e da experimentação. Os fatos históricos são símbolos de uma realidade subjacente. O desenvolvimento da Alma da Consciência deve ser acompanhado pela receptividade ao espiritual. Importância da Revolução de Outubro de 1917 na Rússia para uma vida cooperativa. Os revolucionários sociais, os mencheviques, desprovidos de ideias. Os bolcheviques, a ala da esquerda radical do Partido Social-Democrata, assumem o poder; opondo-se a uma visão de mundo espiritual, a um “Weltanschauung” Espiritual. Ideias frutíferas só poderiam surgir de uma perspectiva espiritual, mas foram rejeitadas pelas classes oprimidas. O proletariado, produto da era da máquina e puramente pragmático em sua visão. Isolado da natureza, cercado por um ambiente mecanizado, concebe o mundo e a ordem social como uma vasta máquina.

Entre 1860 e 1873, houve uma tendência ao altruísmo. A necessidade de despertar um interesse ativo pelos nossos semelhantes. Importância da doença e a atitude positiva perante a vida.

As forças do nascimento e da morte ativas através da vida do homem. Na época greco-latina, elas se equilibravam até o inicio dos 30 da vida humana.  Na época da Alma da Consciência, o desenvolvimento intelectual cessa antes do meio da vida. Hoje devemos conscientemente criar e destruir, devemos reconhecer a impermanência das coisas. Nascimento e morte devem estar entrelaçados em nossa vida social. Na quinta época pós-Atlântida, o Mal se desenvolverá no ser humano e, na sexta época, será (o Mal) experimentado externamente. Cristo está destinado a aparecer novamente, no corpo etérico, na quinta época (Apareceu a partir de 1933). O impulso crístico nascido a partir das forças da morte. Através das forças do mal, a humanidade será direcionada a uma experiência renovada do Mistério do Gólgota.

V. O Elemento Suprassensível no Estudo da História 26 de outubro de 1918

Relacionamento do Mistério do Mal ao Mistério da Morte e o Mistério do Gólgota. O propósito das forças que trazem a morte ao homem é dotá-lo da capacidade de desenvolver a Alma da Consciência. Forças do Mal  necessárias para o desenvolvimento da Alma da Consciência; elas despertam no homem o desejo pela vida do espírito.

A necessidade de desenvolver uma compreensão compassiva pelos outros na época da Alma da Consciência em quatro domínios. Primeiro, os homens se verão de forma diferente no futuro. O papel da arte. Segundo, uma nova compreensão será desenvolvida. Os homens serão capazes de ouvir a alma através da linguagem e experimentarão uma sensação de cor. Terceiro, eles experimentarão em sua respiração as reações emocionais dos outros. A respiração se adaptará à vida afetiva dos outros. E quarto, os homens aprenderão a ‘digerir’ uns aos outros na esfera da vontade. Mas todas essas forças só serão plenamente desenvolvidas nos períodos de Júpiter, Vênus e Vulcano.

Hoje é necessário superar as tendências “particularistas”. O homem se rebela contra isso; a disseminação da doutrina da autodeterminação nacional se opõe ao curso divino ordenado da evolução.

A esterilidade da Maçonaria moderna: dificuldades de se adotar a Antroposofia. Os "profetas" modernos e o caminho fácil para o espírito. Uma lembrança dos quatro passos do desenvolvimento futuro e porque a extrema esquerda chegou ao poder na Rússia.

VI. Breves Reflexões sobre a Publicação da Nova Edição de ‘A Filosofia da Liberdade’ (de Rudolf Steiner) 27 de outubro de 1918

O envolvimento do Dr. Steiner nos impulsos da quinta época pós-Atlântida. O convite para ir a Weimar e sua colaboração na edição de Weimar,  das obras de Goethe. Weimar como um centro de acadêmicos internacionais de renome.

Discussão da primeira seção da Filosofia da Liberdade (Rudolf Steiner). Necessário estabelecer a ideia de liberdade em uma base científica sólida. A alma do homem permeada pelo processo cósmico; o pensamento científico moderno está atrelado ao mundo dos fenômenos e incapaz de chegar a uma filosofia da liberdade. A segunda seção do livro trata da realidade da liberdade que pode tornar-se uma força motriz na vida social. Apelo ao individualismo ético; devemos superar a restrição das leis naturais e das normas morais convencionais.

O Dr. Steiner mudou-se para Berlim. Assumiu a revisão da revista Das Magazin como plataforma para suas ideias. Encontrou algum apoio de B. Tucker e J. H. Mackay. Oposição de seus contemporâneos e do corpo docente de Berlim. A vulgaridade das ideias de Bölsche, populares na época. Mais detalhes da vida em Berlim — o caso Dreyfus, críticas a Max Halbe, amizade com O. E. Hartleben e o rompimento com a revista Magazin.

Associação do Dr. Steiner com o Colégio Operário de Berlim. Operários socialistas contaminados pelo positivismo e pelo marxismo. Liberdade sem espaço no programa socialista. Rosa Luxemburgo sobre "Ciência e os Trabalhadores". Fracasso das profissões aprendidas — suas ideias sem fundamento espiritual.

Convidado para palestrar perante a Sociedade Teosófica de Berlim. Sua associação com o movimento teosófico e discurso perante o congresso em Londres, presidido pela Sra.Besant. Não encontrou apoio para as ideias da Filosofia da Liberdade.

Necessidade de compreender a ideia e a importância do individualismo ético, de desenvolver um pensamento livre da tirania dos sentidos, um pensamento científico disciplinado combinado com insights do mundo espiritual.

Steiner's formative years at Neudörfl. The problem of Cis-Leithania and trans-Leithania. His environment held little interest for him. Education in the Realschule at Wiener-Neustadt with emphasis on natural science. Brief comments on his teachers.

VII. Reflexões Incidentais por Ocasião da Nova Edição de ‘Goethes Weltanschauung’ “Visão de Mundo de Goethe”. 1 de novembro de 1918

Razões para a escolha do nome Goetheanum para o Centro Antroposófico em Dornach. A atividade literária inicial do Dr. Steiner associada a Goethe e ao Goetheanismo. Eventos históricos e a vida de indivíduos como indicadores: é preciso olhar além dos fatos para verificar seu significado interior.  O desejo por uma visão suprassensível hoje, mas a relutância em se submeter ao treinamento necessário. A lei da causalidade e o destino de Robert Hamerling.

O austríaco, de ascendência e afiliação racial alemã, e sua estranha posição na Alemanha Imperial — diferentes modos de apreensão, etc.

Os anos de formação de Steiner em Neudörfl. O problema da Cis-Leithânia e da trans-Leithânia. Seu ambiente lhe despertava pouco interesse. Educação na Realschule em Wiener-Neustadt com ênfase em ciências naturais. Breves comentários sobre seus professores.

A área dos Habsburg: Cisleithania nome informal da Austria, parte noroeste do Império Austro-Húngaro (1867-1918), “ao lado do Rio Leitha”, formando fronteira com a Hungria (Transleithania), incluía os territórios de Austria, Boêmia, Galícia, Dalmatia, com Viena como capital, contrastando com as terras da Hungria à leste do rio.

Supera o horizonte limitado do background austríaco e se volta para o legado da cultura alemã e do goetheanismo. O Goetheanismo, impulso vital para a época moderna — uma cristalização de diversos impulsos da quinta época pós-Atlântida. Um fenômeno isolado que jamais se popularizará. Os impulsos espirituais da época remotos da realidade, cf. as igrejas e universidades.

R. Steiner's arrival in Weimar 1889. Influence of K. J. Schröer and H. Grimm. Schröer's work on Goethe not taken seriously by the universities. Goethe's significance for our time — his Weltanschauung rests on a scientific foundation; Goethe's intuitive perception of nature and his conception of man as an integral part of the cosmos. Goethe a universal genius — his phenomenal versatility. Purpose of the book, , to awaken Steiner's contemporaries to a knowledge of t he real Goethe. Goetheanism prepares the ground for spiritual science. The Philosophy of Freedom intended to serve the needs of the time and offer a challenge to the destructive forces acting against the spirit of the age. Steiner's work sets out to develop insight into, and understanding of what is needed, and to preserve the world from the havoc of Wilsonism.

A chegada de R. Steiner a Weimar em 1889. Influência de K. J. Schröer e H. Grimm. A obra de Schröer sobre Goethe não é levada a sério pelas universidades. A importância de Goethe para o nosso tempo — sua visão de mundo – Weltanschauung – fundamenta-se em fundamentos científicos; a percepção intuitiva de Goethe sobre a natureza e sua concepção do homem como parte integrante do cosmos. Goethe, um gênio universal — sua versatilidade fenomenal. O objetivo do livro, A Visão de Mundo de Goethe, Goethes Weltanschauung, é despertar nos contemporâneos de Steiner o conhecimento do verdadeiro Goethe. O Goetheanismo prepara o terreno para a ciência espiritual. A Filosofia da Liberdade pretendia atender às necessidades da época e oferecer um desafio às forças destrutivas atuando contra o espírito da época. A obra de Steiner busca desenvolver o insight e o entendimento do que é necessário e preservar o mundo da devastação do Wilsoniasmo.

 Wilsonianismo refere-se aos princípios idealísticos de políticas externas do Presidente Woodrow Wilson, enfatizando disseminar a democracia, o capitalismo, a diplomacia aberta, a auto-determinação para a paz mundial, notadamente através da Liga das Nações

VIII. Impulsos Religiosos da Quinta Época Pós-Atlântida 2 de novembro de 1918

Três correntes de evolução são confluentes no homem. No decorrer da época pós-Atlântida, o ser humano atinge a maturidade física em idades cada vez mais precoces, por exemplo, na Índia antiga aos cinquenta anos, hoje aos vinte e oito. A humanidade como um todo, atualmente, desenvolve-se até o estágio da Alma Sentiente. Na segunda corrente de evolução, o indivíduo desenvolve a Alma da Consciência. A terceira corrente de evolução é a dos povos ou nações — o povo italiano desenvolve a Alma Sentiente, o francês a Alma Intelectual e os povos de língua inglesa a Alma da Consciência.

Nascimento do Povo de Cristo no Oriente, no século 9. Diferenciações do impulso crístico na Europa. O povo russo como veículo para a revelação do impulso crístico. A controvérsia entre Photius e o Papa Nicolau I.

Solovieff desejava espiritualizar o mundo material. A segunda diferenciação do impulso crístico observada na Igreja de Roma a qual transformou a soberania espiritual de Cristo em soberania temporal da Igreja.

O desenvolvimento da Alma Consciente leva aos ensinamentos reformistas, como os de Lutero, Zwingli, Calvino, etc. Conflito com Roma. O Povo da Igreja. O jesuitismo como milícia da Contrarreforma. Os exercícios espirituais de Inácio de Loyola. Resultados do jesuitismo. Polaridade entre Goetheanismo e Jesuitismo.

IX. A Relação entre os Profundos Impulsos Europeus e os da Atualidade 03 de novembro de 1918

Interação das três correntes de evolução — a da humanidade como um todo, a do homem como indivíduo e a das almas de Volk. Ação do Impulso Crístico em três níveis, cf. Wilhelm Meister e a galeria de imagens. Representação pictórica da (a) história mundial e a evolução da humanidade, (b) a vida de Cristo até a Última Ceia, (c) da Última Ceia até Sua Morte e Ressurreição. A atmosfera do Graal no Wilhelm Meister de Goethe. Essas três correntes da evolução assumem formas diferentes, por exemplo, no Arianismo e no Athanasianismo. A disputa doutrinária sobre a relação de Deus-Pai com Cristo-Filho. Ulfilas e sua tradução da Bíblia. Vitória do Atanasianismo através de Clóvis e Carlos Magno: a transição para o Catolicismo Romano.

A civilização celta na Europa: sua sobrevivência no País de Gales. Os celtas e a estrutura autoritária e aristocrática da sociedade, cf. Rei Arthur e seus Cavaleiros. Entre aqueles ainda influenciados pelos celtas, Cristo surge como um senhor feudal, como no épico religioso Heliand.

Os membros das Lojas na Europa Ocidental. Sua relação com o jesuitismo. A obra de Herbert de Cherbury. Fruto do impulso das Lojas foi o Iluminismo e o espírito de racionalismo em todas as esferas. Cristo apenas como mestre. O deísmo do Iluminismo em Harnack. A corrente do Graal e o Goetheanismo — sua antítese à corrente arturiana.

Goethe e a Alma da Consciência. Nascimento do socialismo. Polaridade entre individualismo e socialismo. Objetivo do socialismo: realizar a fraternidade no organismo social, a liberdade na esfera da religião e a igualdade no domínio do conhecimento. Paul Ernst e seu artigo sobre coragem moral no Frankfurter Zeitung.

 

Cristo.3 Mundos. RS

 Tradução Sonia von Homrich

Quando a pessoa considera que algo ocorrido no mundo poderia ser de forma diferente, isso não significa rejeitar a abrangente lei do Carma, visto que a lei do Carma NÃO exclui a existência da liberdade no mundo.

Algo de natureza espiritual sempre ocorre simultaneamente aquilo que ocorre no mundo externo.

Ambas as correntes fluem juntas e a lei do Carma se aplica a ambas as correntes, de tal forma que é perfeitamente válido que as coisas ocorram de forma diferente no mundo externo, a partir do qual se manifestam, e ainda assim aquilo que é necessário acontece.

Similarmente, as pessoas têm dificuldade em tentar compreender aquilo que deve ser entendido em nossa época presente em relação ao Mistério do Gólgota.

Vocês sabem, por minhas palestras, que para compreender o fenômeno de Cristo Jesus, devemos ser capazes de evocar em nossas mentes TRÊS mundos.

Temos, por exemplo, o Menino JESUS, que carrega a individualidade do grande ZARATUSTRA.

Ele vive nesse corpo até seus 12 anos, depois o deixa e entra no corpo do OUTRO Menino Jesus, no qual habitava uma alma que não participou de todo o desenvolvimento da Terra, mas que foi deixada para trás na substância da alma terrena, na medida em que essa parte permanece acima, enquanto outra parte desceu num corpo humano.

E essa outra parte que permaneceu acima então entrou naquele corpo que nasceu na SEGUNDA Maria como o segundo Menino Jesus.

Chamei sua atenção para o fato de que o conhecimento científico espiritual mostra que este Menino Jesus foi realmente capaz de falar imediatamente após o seu nascimento; quando nasceu, ele disse o que ele realmente era.

Este Menino Jesus agora cresce com a alma de Zaratustra A PARTIR dos 12 anos, e  então, aos 30 anos, a individualidade de CRISTO encarnou ela mesma nele e viveu neste corpo.

Este corpo foi preparado pelo grande espírito de Zaratustra, também preparado por aquela alma que não participou da evolução da Terra, mas que foi deixada para trás no tempo particular no qual a Terra ainda não havia alcançado sua materialidade atual.

A individualidade de CRISTO vive por três anos neste corpo.

Portanto, vejam vocês que devemos evocar três mundos em nossa cognição de forma a  compreender este grande mistério da evolução humana, o Mistério do Gólgota.

Os mundos espirituais MAIS ELEVADOS dos quais Cristo desceu; aquele mundo que existia ANTES da Terra existir, aquele mundo através do qual os seres humanos se desenvolvem, ao qual ZARATUSTRA pertence em suas encarnações.

Assim, temos os mundos superiores nos quais CRISTO viveu e o mundo no qual ZARATUSTRA viveu, Zaratustra que vivenciou tudo isso em uma encarnação HUMANA.

 

Fonte: Rudolf Steiner GA167.  X. O Valor da Verdade. Coisas do Passado e do Presente no Espírito do Ser Humano. 16 de maio de 1916, Berlim

https://rsarchive.org/Lectures/GA167/English/TS19xx/19160516p01.html

 

A janela-vitral violeta sul do primeiro Goetheanum, mostrando a iniciação no mundo etérico cósmico.

no link https://www.facebook.com/share/p/17dqmh7jBG/

 

GA 167 -

https://rsarchive.org/Lectures/GA167/

 

1. Examination of Anthroposophic Literature. 13 Feb 1916. Berlin

2.Deeper Secrets of Man's Soul-Spiritual Nature.  7 Mar 1916. Berlin

3. Shedding Light on the Deeper Impulses of History. Blavatsky. 28 Mar 1916. Berlin

4. Secrets of Freemasonry.  4 Apr 1916. Berlin

5. Comenius and the Temple of PanSophia. 11 Apr 1916. Berlin

6. Death and Resurrection.18 Apr 1916 Berlin

7. Man's Four Members. 25 Apr 1916. Berlin

8. Thomas More and His Utopia. 2 May 1916. Berlin

9. Celtic Symbols and Cult, Jesuit State in Paraguay. 9 May 1916. Berlin

10. The Value of Truth. 16 May 1916. Berlin

11. Fragments from the Jewish Haggada. 23 May 1916. Berlin

12. Luciferic Dangers from the East. 30 May 1916. Berlin

AutoBio Rudolf Steiner.

 Tradução Sonia von Homrich

Rudolf Steiner move para Berlin na idade de 36 (e o nascimento da alma da consciência?)

 Rudolf Steiner's move to Berlin at the age of 36 (and the birth of the consciousness soul?)

Rudolf Steiner. GA 28. A História de Minha Vida. Capítulo XXII

Rudolf Steiner. GA 28 The Story of My Life. Chapter XXII

Ao final do período de Weimar, eu havia completado trinta e seis anos. Um ano antes, uma profunda revolução já havia começado em minha mente. Com minha partida de Weimar, essa revolução tornou-se decisiva. Ela foi completamente independente da mudança nas relações externas da minha vida, embora esta também tenha sido muito significativa. A percepção daquilo que pode ser experimentado no mundo espiritual sempre me fora algo autoevidente; apreender o mundo sensorial em plena consciência sempre me causara a maior dificuldade. Era como se eu não conseguisse verter a experiência da alma com profundidade suficiente nos órgãos dos sentidos para unir a alma ao conteúdo completo daquilo que era experimentado pelos sentidos.

Isso mudou completamente a partir do início dos meus trinta e seis anos. Minha capacidade de observar as coisas e os eventos no mundo físico se desenvolveu, tanto em termos de adequação quanto de profundidade de penetração. Isso se aplicava tanto à ciência quanto à vida externa. Enquanto antes as condições eram tais que grandes combinações científicas, que exigiam compreensão espiritual, eram assimiladas por mim sem esforço mental, e as percepções sensoriais, especialmente a retenção desses fatos na memória, demandavam o máximo esforço da minha parte, tudo agora se tornou completamente diferente. Uma atenção antes ausente àquilo que apela à percepção sensorial despertou em mim. Os detalhes tornaram-se importantes; tive a sensação de que o mundo sensorial tinha algo a revelar que somente ele poderia revelar. Passei a pensar que o ideal seria aprender a conhecer este mundo unicamente através daquilo que ele tem a dizer, sem que o homem se intrometa nisso por meio de seu pensamento ou por algum outro conteúdo da alma que surja dentro dele.

Percebi que estava vivenciando uma revolução humana em um período da vida muito mais avançado do que outras pessoas. Mas vi também que esse fato acarretava consequências muito especiais para a vida da alma. Aprendi que, como os homens passam cedo da tecelagem da alma no mundo espiritual para uma experiência do físico, eles não alcançam uma concepção pura nem do mundo espiritual nem do físico. Misturam permanentemente, de maneira totalmente instintiva, o que as coisas dizem aos seus sentidos com o que a mente experimenta através do espírito e que, então, utilizam em combinação para "conceber" as coisas. Para mim, o aprimoramento e o aprofundamento das faculdades da observação sensorial significaram que me foi dado um mundo inteiramente novo. Colocar-se objetivamente, completamente livre de tudo o que é subjetivo na mente, em contraposição ao mundo sensorial, revelava algo sobre o qual a percepção espiritual nada tinha a dizer.

Mas isso também lançava luz sobre o mundo do espírito. Pois, enquanto o mundo sensorial revelava seu ser através do próprio ato da percepção sensorial, havia, assim, presente ao conhecimento também o polo oposto, permitindo apreciar o espiritual na plenitude de seu próprio caráter, sem mistura com o físico.

Isso foi especialmente decisivo em seu efeito vital sobre a alma, pois influenciou também a esfera da vida humana. A tarefa da minha observação assumiu esta forma: captar de forma objetiva e pura, através da percepção, aquilo que habita o ser humano. Esforcei-me por não criticar as ações dos homens, para não ceder nem à simpatia nem à antipatia na minha relação com eles; desejei simplesmente permitir que o “homem tal como ele é” me influenciasse.

 

At the end of the Weimar period of my life I had passed my thirty-sixth year. One year previously a profound revolution had already begun in my mind. With my departure from Weimar this became a decisive experience. It was quite independent of the change in the external relationships of my life, even though this also was very great. The realization of that which can be experienced in the spiritual world had always been to me something self-evident; to grasp the sense world in full awareness had always caused me the greatest difficulty. It was as if I had not been able to pour the soul's experience deeply enough into the sense-organs to bring the soul into union with the full content of what was experienced by the senses.

This changed entirely from the beginning of my thirty sixth year. My capacities for observing things and events in the physical world took form both in the direction of adequacy and of depth of penetration. This was true both in the matter of science and also of the external life. Whereas before this time the conditions had been such that large scientific combinations which must be grasped in a spiritual fashion were appropriated by me without mental effort, and that sense-perceptions, and especially the holding of such facts in memory, required the greatest effort on my part, everything now became quite different. An attentiveness not previously present to that which appeals to sense-perception now awakened in me. Details became important; I had the feeling that the sense-world had something to reveal which it alone could reveal. I came to think one's ideal should be to learn to know this world solely through that which it has to say, without man's interjecting himself into this by means of his thought, or by some other soul-content arising within him.

I became aware that I was experiencing a human revolution at a far later period of life than other persons. But I saw also that this fact carried very special consequences for the soul's life. I learned that, because men pass early out of the soul's weaving in the spiritual world to an experience of the physical, they attain to no pure conception of either the spiritual or the physical world. They mingle permanently in a wholly instinctive way that which things say to their senses with that which the mind experiences through the spirit and which it then uses in combination in order to “conceive” things. For me the enhancement and deepening of the powers of sense-observation meant that I was given an entirely new world. The placing of oneself objectively, quite free from everything subjective in the mind, over against the sense-world revealed something concerning which a spiritual perception had nothing to say.

But this also cast its light back upon the world of spirit. For, while the sense-world revealed its being through the very act of sense-perception, there was thus present to knowledge the opposite pole also, to enable one to appreciate the spiritual in the fulness of its own character unmingled with the physical.

Especially was this decisive in its vital effect upon the soul in that it bore also upon the sphere of human life. The task for my observation took this form: to take in quite objectively and purely by way of perception that which lives in a human being. I took pains to refrain from applying any criticism to what men did, not to give way to either sympathy or antipathy in my relation to them; I desired simply to allow “man as he is to work upon me.”

The Story of My Life, GA 28, Chapter XXII

https://rsarchive.org/Books/GA028/English/APC1928/GA028_c22.html

 

A autobiografia inacabada de Rudolf Steiner, na qual se vislumbra o contexto de sua vida com o surgimento da Antroposofia. Steiner descreve a si mesmo em sua juventude e como estudante na Áustria, o estudo intensivo da obra e a perspectiva de Goethe, sua atividade na publicação dos trabalhos científicos de Goethe, que o levou a Weimar; a imersão na efervescência cultural de Berlim na virada do século e, finalmente, a defesa da Ciência Espiritual Antroposófica (Cristã). A obra abrange até 1907, o 46º ano de vida de Steiner. Sua morte (30 de março de 1925) impediu a conclusão da obra. Contém numerosas ilustrações e reproduções de manuscritos, além de um registro detalhado de pessoas e uma crônica de eventos.

The unfinished autobiography of Rudolf Steiner, in which the context of his life with the emergence of anthroposophy is visible. Steiner describes himseld in his youth and as a student in Austria, the intensive study of the work and the way of looking Goethe, his publishing activity for Goethe's scientific work through which he is led to Weimar; immersion in the cultural time in Berlin during the turn of the century, and finally advocacy for the anthroposophical spiritual science. The work leads up to 1907, the 46th year in Steiner's life. His death (30 March 1925) prevented the conclusion of the presentations. With numerous illustrations and manuscript reproductions, as well as a detailed register of people and a chronicle of events.

Letter  https://rsarchive.org/Books/GA028/English/APC1928/GA028_letter.html

Capítulos 1 a 38

Conclusão por Marie Steiner

Adicões editoriais - Não no texto original

Alcool e Iniciação. Primeiro Sinal. Rudolf Steiner

 

A missão do álcool (*)

Rudolf Steiner

Trad. Sonia von Homrich

Na Bíblia, menciona-se que Noé, que, em certo sentido, foi o progenitor de sua raça no período pós-Atlântida, foi o primeiro a beber vinho, o primeiro a experimentar o efeito do álcool. Chegamos então a um capítulo que pode ser realmente chocante para muitas pessoas. No período pós-Atlântida, surgiu um culto extraordinário: o culto a Dioniso. Todos sabem que esse culto estava ligado ao vinho. Essa substância extraordinária foi introduzida aos seres humanos pela primeira vez no período pós-Atlântida e produziu um certo efeito sobre eles. Vocês sabem que toda substância tem algum efeito sobre o ser humano e o álcool teve uma ação muito definida sobre o organismo humano. De fato, no curso da evolução humana, ele teve uma missão. Por mais estranho que pareça, ele teve a tarefa, por assim dizer, de preparar o corpo humano para que ele pudesse ser desconectado do Divino, a fim de permitir que o "EU SOU" individual emergisse. O álcool tem o efeito de romper a conexão do ser humano com o mundo espiritual no qual ele anteriormente existia. Ainda hoje produz esse efeito. Não foi sem razão que o álcool desempenhou um papel na evolução humana. No futuro da humanidade, será possível ver, no sentido mais amplo da palavra, que a missão do álcool era atrair os homens tão profundamente para a materialidade que se tornassem então, egoístas, levando-os ao ponto de reivindicar o EU para si mesmos, não mais colocando-o a serviço de toda a coletividade. 

O álcool desempenhava um papel contrário àquele desempenhado pela alma coletiva humana. Privava os seres humanos da capacidade de se sentirem UNOS com o todo, no mundo espiritual. Daí o culto a Dionísio, que cultivava uma convivência em uma espécie de embriaguez externa, uma fusão com o todo sem a observância desse todo. A evolução no período pós-atlante esteve ligada ao culto a Dionísio, porque esse culto era um símbolo da função e da missão do álcool. 

Cristo apela ao Eu independente em cada alma humana (EU-SOU, onde EU é o Espírito que se difere de Alma, Corpo Astral). A “métrica” que deve ser entendida aqui é a métrica, ou seja, discurso construído poeticamente:  “Aquele que encontra Deus no ‘EU SOU’, testemunha a Fala Divina ou a linguagem de Deus, mesmo em suas palavras hesitantes” — e encontra o caminho para Deus. (Conhece-te a ti mesmo, não eu, mas Cristo em mim, Cristo em meu Eu-SOU).

Agora, na atualidade, a humanidade se esforça novamente para encontrar o caminho de volta, (através de uma espiritualização do intelecto) quando o EU já se desenvolveu a tal ponto que o ser humano é novamente capaz de se unir aos poderes divino-espirituais, chegou a hora de uma certa reação existir, (inicialmente inconsciente), contra o álcool. Essa reação já está acontecendo e muitas pessoas; estas hoje já sentem que algo que antes tinha um significado muito especial não se justifica eternamente.

Ninguém deve interpretar o que foi dito sobre a missão do álcool em um período específico como, talvez, um favorecimento ao álcool, mas deve-se entender que isso foi para esclarecer que esta missão do álcool já foi cumprida e que coisas diferentes se adaptam a períodos diferentes. No mesmo período em que os homens foram levados mais profundamente ao egoísmo por meio do álcool, surgiu uma força mais forte do que todas as outras, capaz de lhes dar um impulso ainda maior,  para reencontrar a união com o todo divino-espiritual.

 

Por um lado, os seres humanos tiveram que descer ao nível mais baixo para que pudessem se tornar independentes e, por outro lado, uma força poderosa deve surgir para dar novamente o impulso de encontrar o caminho de volta ao Universal, porém desta vez, sem perder o individual. Cristo indicou que essa era a Sua missão no primeiro dos Seus sinais. Em primeiro lugar, Ele precisava salientar que o EU devia tornar-se independente; em segundo lugar, que Ele se dirigia àqueles que se haviam libertado do vínculo sanguíneo (libertado da hereditariedade). Ele precisava recorrer a um casamento onde os corpos físicos ficavam sob a influência do álcool, porque nesse casamento se bebia vinho. E Cristo Jesus mostrou como a Sua missão deveria prosseguir nas diferentes épocas terrenas. Quantas vezes ouvimos explicações extraordinárias sobre o significado da transformação da água em vinho! Até mesmo do púlpito das igrejas atualmente, ouve-se que a água insípida do Antigo Testamento deveria ser substituída pelo vinho forte do novo. Com toda a probabilidade, eram os amantes do vinho que sempre gostavam desse tipo de explicação, mas esses símbolos não são tão simplórios assim. Devemos ter sempre em mente que Cristo disse: "A minha missão aponta para um futuro muito distante, quando os homens serão levados a uma união com a Divindade (com o Divino-Espiritual) — isto é, ao amor pela Divindade como uma dádiva gratuita do EU independente." Esse amor deve unir os seres humanos, agora em liberdade (Eu independente,  em liberdade à Divindade, enquanto antes um impulso interno irresistível da alma coletiva os tornava parte dela.

Fonte: Rudolf Steiner. O Evangelho de São João, GA 103 V. Os Sete Graus de Iniciação. 23 de maio de 1908, Hamburgo.

Em inglês:

https://rsarchive.org/Lectures/GA103/English/AP1962/19080523p01.html

 

The mission of Alcohol

In the Bible it is pointed out that Noah who, in a certain sense was the progenitor of his race in the post-Atlantean period, was the first wine-drinker, the first to experience the effect of alcohol. Then we come to a chapter which may be really very shocking for many people. In the post-Atlantean period an extraordinary cultus arose; this was the worship of Dionysos. You all know that this worship was connected with wine. This extraordinary substance was first introduced to human beings in the post-Atlantean period and produced a certain effect upon them. You know that every substance has some effect upon the human creature and alcohol had a very definite action upon the human organism. In fact, in the course of human evolution, it has had a mission. Strange as it may seem, it has had the task, as it were, of preparing the human body so that it might be cut off from connection with the Divine, in order to allow the personal “I AM” to emerge. Alcohol has the effect of severing the connection of the human being with the spirit world in which he previously existed. It still has this effect today. It was not without reason that alcohol has had a place in human evolution. In the future of humanity, it will be possible to see in the fullest sense of the word that it was the mission of alcohol to draw men so deeply into materiality that they become egoistic, thus bringing them to the point of claiming the ego for themselves, no longer placing it at the service of the whole folk. Alcohol performed a service, the contrary of the one performed by the human group-soul. It deprived men of the capacity to feel themselves at one with the whole in the spirit world. Hence the Dionysian worship which cultivated a living together in a kind of external intoxication, a merging into the whole without observing this whole. Evolution in the post-Atlantean period has been connected with the worship of Dionysos, because this worship was a symbol of the function and mission of alcohol. Now, when mankind is again endeavouring to find its way back, when the ego has been so far developed that the human being is again able to find union with the divine spiritual powers, the time has come for a certain reaction, an unconscious one at first, to take place against alcohol. This reaction is now taking place and many persons today already feel that something which once had a very special significance is not forever justified.

No one should interpret what has been said concerning the mission of alcohol at a special period of time as, perhaps, favoring alcohol, but it should be understood that this has been stated in order to make clear that this alcoholic mission has been fulfilled and that different things are adapted to different periods. In the same period in which men were drawn most deeply into egotism through alcohol, there appeared a force stronger than all others which could give to them the greatest impulse for re-finding a union with the spiritual whole.

On the one hand men had to descend to the lowest level in order that they might become independent and on the other hand a strong force must come which can give again the impulse for finding the path back to the Universal. The Christ indicated this to be His mission in the first of His signs. In the first place He had to point out that the ego must become independent; in the second place, that He was addressing Himself to those who had freed themselves from the blood relationship. He had to turn to a marriage where the physical bodies came under the influence of alcohol, because at this marriage wine would be drunk. And Christ Jesus showed how His mission had to proceed in the different earthly epochs. How often we hear extraordinary explanations of the meaning of the changing of water into wine. Even from the pulpit one hears that nothing else is meant than that the insipid water of the Old Testament should be superceded by the strong wine of the New. In all probability it was the wine-lovers who always liked this kind of an explanation, but these symbols are not so simple as that. It must be kept constantly in mind that the Christ said: My mission is one that points toward the far distant future when men will be brought to a union with the Godhead—that is to a love of the Godhead as a free gift of the independent ego. This love should bind men in freedom to the Godhead while formerly an inner compelling impulse of the group-soul had made them a part of It.

Source: Rudolf Steiner. The Gospel of St. John, GA 103 V. The Seven Degrees of Initiation. 23 May 1908, Hamburg.

https://rsarchive.org/Lectures/GA103/English/AP1962/19080523p01.html

 Nota: (*) Publicado no Facebook – Rudolf Steiner, Jeannie Barbara  https://www.facebook.com/share/p/17PEnngCMV/

V. The Seven Degrees of Initiation.

The First Sign

In a consideration of the Gospel of St. John, we should never lose sight of that most important point which was brought out in the lecture yesterday namely, that in the original writer of the Gospel we have to do with the “Beloved Disciple,” initiated by Christ-Jesus Himself. One might naturally ask if, aside from occult knowledge, there exists, perhaps, some external proof of this statement by means of which the writer of this Gospel has intimated that he came to a higher order of knowledge about the Christ through the “raising,” through the initiation which is represented in the so-called miracle of the raising of Lazarus. If you will read the Gospel of St. John carefully, you will observe, that nowhere previous to that chapter which treats of the raising of Lazarus is there any mention of the “Disciple whom the Lord loved.” In other words, the real author of the Gospel wishes to say: What precedes this chapter does not yet have its origin in the knowledge which I have received through initiation, therefore in the beginning you must disregard me. Only later does he mention the “Disciple whom the Lord loved.” Thus the Gospel falls into two important parts, the first part in which the Disciple whom the Lord loved is not yet mentioned because he had not yet been initiated, and that part which comes after the raising of Lazarus in which this Disciple is mentioned. Nowhere in the document itself will you find any contradictions of what I have presented in the previous lectures. Naturally, anyone who considers the Gospel only superficially will easily pass this by, will not notice it and at the present time when everything is popularized, when all manner of knowledge is forced upon us, we can often experience as an extraordinary spectacle much of a very doubtful character in this knowledge.

Who would not consider it a blessing if all kinds of knowledge could be brought to the people through such inexpensive literature as the Reclam'sche Universal Bibliothek. Among the last volumes, one has appeared on the Origin of the Bible. The author entitles himself a Doctor of Theology. He is, then, a theologian! He believes that throughout all the chapters of the Gospel of St. John, from the 35th verse of the 1st Chapter, John, the author of the Gospel, is the one referred to. When this little book came into my hands, I really could not believe my eyes and said to myself: there must be something very extraordinary under consideration here that repudiates all previous occult points of view that the Beloved Disciple is not mentioned before the “raising of Lazarus.” Still, a theologian ought to know! In order not to pass judgment too quickly, take up the Gospel of St. John and see for yourselves what stands there: “Again the next day after, John stood and two of his disciples.” Here John the Baptist and two of his disciples are spoken of. The most generous point of view that one can take toward this theologian is that his consciousness was filled with an ancient exoteric tradition which declares that John, the author of the Gospel, is one of these two disciples. This tradition is supported by Matthew IV 21. But, the Gospel of St. John cannot be explained by means of the other Gospels. A theologian therefore was responsible for introducing into popular literature a very harmful book. And if one knows how such a thing which is brought to the people in just this way continues to spread, it is possible to measure the harm which arises out of it. This is just an interpellation, in order that a certain protective wall may be erected against all kinds of objections which might perhaps be brought forward in refutation of what has been said here.

Now let us hold in mind that what preceded the “raising of Lazarus” is a communication of weighty matters, but that the writer has reserved the most profound matters for the chapters subsequent to that event. Nevertheless, he wished throughout to indicate that the content of his Gospel is something which will be thoroughly understood only by one who has attained a certain degree of initiation. Therefore he indicates in various passages that what is communicated in the first chapters has to do with a certain kind and degree of initiation. You already know that there are different degrees of initiation. For example, in a certain form of oriental initiation, seven degrees can be distinguished and these seven degrees were designated by all sorts of symbolical names. The first was the degree of the “Raven,” the second that of the ”Occultist,” the third of the “Warrior,” the fourth that of the “Lion.” Amongst different peoples, who still felt a kind of blood relationship as the expression of their group-soul, the fifth degree was designated by the name of the folk itself; thus among the Persians, for example, an initiate of the fifth degree was called in an occult sense, a “Persian.” When we understand what these names signify, then the justification of these titles will soon be evident.

An initiate of the first degree is one who constitutes an intermediary between the hidden and the outer life, one who is sent from place to place. In this first degree the neophyte must devote himself with complete resignation to the outer life, but what he ascertains there, he must bring back into the Mystery Places. One speaks of the “Raven” when words have something to communicate to the inner world of the Mystery Places from the world outside. Just call to mind the ravens of Elias, or the ravens of Wotan, even the ravens of the Barbarossa Saga, that had to discover when it was time to come forth. The initiate of the second degree stood fully within the occult life. One who was of the third degree was allowed to defend occult knowledge. The degree of the “Warrior” does not mean one who fights, but one who defends occult teaching, what the occult life has to give. One who is a “Lion” embodies the occult life within himself in such a way that he defends occultism, not only in words, but also in acts, that is, with deeds of a magical sort. The sixth degree is that of the “Sun-hero” and the seventh that of the “Father.” The fifth degree is the one we shall now consider.

The human being of ancient times was especially a part of his community and therefore when he was conscious of his ego, he felt himself more as a member of a group-soul than as an individual. But the initiate of the fifth degree had made a certain sacrifice, had so far stripped off his own personality that he took the folk-soul into his own being. While other men felt their souls within the folk-soul, he took the folk-soul into his own being, and this was because all that belonged to his personality was of no importance to him but only the common folk-spirit. Therefore an initiate of this kind was called by the name of his particular folk.

Now we know that in the Gospel of St. John it is said that Nathaniel also was one of the first disciples of Christ-Jesus. He was brought before the Christ. He is not so highly developed that he is able to comprehend the Christ. The Christ is, of course, the Spirit of all-inclusive Knowledge which cannot be fathomed by a Nathaniel, an initiate of the fifth degree. But the Christ could fathom Nathaniel. This was shown by two facts.

How did Christ designate him? “This man is a true Israelite!” Here we have the designation according to the name of the folk. Just as among the Persians, an initiate of the fifth degree is called a Persian, so among the Israelites, he is called an Israelite. Therefore Christ calls Nathaniel an Israelite. He then says to him: “Even before Philip called thee, when thou wast under the fig-tree, I saw thee!” That is a symbolical designation of an initiate like the Budha sitting under the Bodhi Tree. The fig-tree is a symbol of Egyptian-Chaldean initiation. He meant with these words: I well know that thou art an initiate of a certain degree, and canst perceive certain things, for I saw thee! Then Nathaniel recognized Him: “Rabbi, Thou art the Son of God; Thou art the King of Israel!” This word “King” signifies in this connection: Thou art one who is higher than I, otherwise thou couldst not say, “I saw thee when thou sattest under the fig-tree.” And Christ answered, “Thou believest in me because I said that I saw thee under the fig-tree: thou shalt see greater things than these.” The words “verily, verily” we shall speak about later. Then He said: “I say unto you, ye shall see the angels of Heaven ascending and descending upon the Son of Man.” Yet greater things than they had already seen would be seen by those who were able to recognize the Christ. Again, one may ask: What significant words are these?

In order to make this clear, let us call to mind what the human being really is. We have said that he is a different creature by day than by night. During the day his four human members, physical body, ether body, astral body, and ego are bound closely together. They react upon each other. We may say that when the human being is awake during the day, in a certain way his physical and etheric bodily parts are permeated and cared for by his astral and ego spiritual parts. But we have also shown that something else must be active within the etheric and physical bodily parts in order that the human being be able to exist at all in his present phase of evolution. For we have called attention to the fact that every night he draws out those members which care for this physical and ether body, namely, the astral body and ego, thus leaving his physical and ether bodies to their own fate. You all, as astral body and ego, faithlessly desert your physical and ether bodies every night. Hence you will see that Spiritual Science points out with a certain correctness that divine-spiritual powers and forces stream through the physical and ether bodies during the night so that they are, as it were, invested by these divine-spiritual forces and beings. We have also pointed out that when the astral body and ego were outside the physical and ether bodies in those periods which we call the Jahve or Jehova epochs, that Jehova was active as an inspirer. But it was the true Light, the Fullness of the Godhead or of the Elohim, the Pleroma, that was also constantly radiating through the physical and ether bodies. However, the human being, not having yet received the necessary impulse from the Christ-principle before the appearance of this Principle upon the earth, was not able to recognize it. Those principles which are to come to expression in the physical body, dwell in the higher spiritual regions of Devachan. The spiritual beings and powers which work upon the physical body are at home in the higher heavenly spheres, in higher Devachan, and those powers which work upon the ether body are in their own sphere in the lower heavenly realms. So we may say that in this physical body there are constantly active, beings from the highest regions of Devachan and in the ether body, beings from the lower devachanic regions are active. Men can recognize them only after having received the Impulse of the Christ into themselves. “If you truly understand the Son of Man, you will perceive how the spiritual forces descending from and ascending to the heavenly spheres work upon mankind. This you will know through the impulse which the Christ gives to the earth.”

What now follows, was mentioned in the lecture yesterday. The Marriage at Cana in Galilee is often called “the first of the miracles”—it were better to call it “the first sign” which Christ-Jesus made. Now in order that we may understand the stupendousness of the significance of the Marriage at Cana, we shall need to consider as a whole, much of what we have been hearing in the last lectures.

In the first place we have here a marriage—but why a marriage in Galilee? We shall understand why it is a marriage in Galilee if we call to mind once more the whole mission of the Christ. His mission consisted in bringing to mankind the full force of the ego, an inner independence in the soul. The individual ego should feel itself fully independent and separate, existing completely within itself and people should be united in marriage because of a love which they freely and voluntarily bestow upon one another. Through the Christ-Principle there should come into the earth-mission a love that would rise ever higher and higher above the material and constantly mount toward the Spirit. Love had its beginning in its lowest form which was bound up with the senses. In the earliest periods of human evolution, those who were bound together by the tie of blood loved each other and they made a great deal of the idea that love was based upon this material blood relationship.

The Christ came in order to spiritualize this love; in order, on the one hand, to loosen the bonds in which love had been entangled through the blood-relationship and on the other hand to give force and intensity to spiritual Love. Among the followers of the Old Testament we still see expressed most completely what we may call membership in the group-soul acting as the foundation of the individual ego within the Universal Ego. We have seen that the expression “I and Father Abraham are one” had a definite meaning for the adherents of the Old Testament. It meant that they felt themselves safe in the consciousness that that blood which ran through the veins of Father Abraham flowed on down even to themselves. Therefore they felt themselves secure within the whole and only those were considered members of the whole who came into being through human propagation maintained by means of this blood relationship. In the very beginning of human evolution upon the earth, marriage took place only within very narrow circles, within families related by blood. Endogamy, (marriage within the tribe) was closely adhered to. Then the narrow blood-circle gradually widened and men began to marry outside the family, but not yet within other peoples or folk. The folk of the Old Testament held fast to the idea that the folk blood relationship should be maintained. One is a “Jew” who in his blood is a Jew.

Christ Jesus did not advocate this principle. He appealed to those who had broken this principle of mere blood relationship, and the important thing He had to demonstrate, He demonstrated not in Judea, but outside in Galilee. Galilee was the region where peoples of every race and tribe had mixed together. The term Galilean means “mixed-breed,” “mongrel.” Christ Jesus went to the Galileans, to those who were most mixed. Out of a human reproduction such as this, brought about by a mingling of blood, something arose that was no longer dependent upon a physical basis of love. Therefore what He wished to say, was said at a marriage. But why at a marriage? Because at the time of a marriage reference can be made to the reproduction of human beings. And what He wished to demonstrate, He did not wish to show at a place where marriage took place within narrow boundaries, within the blood-bond, but where it was entered into independently of the tie of blood. Therefore what He had to say was said at a marriage—and at a marriage in Galilee. If we wish to understand what is expressed here, we must again turn our attention to the whole of human evolution.

It has often been said that for the occultist there is no such thing as the merely external, the purely material. All materiality is for him the expression of something of a soul-spirit nature, and just as your face is the expression of something of a soul-spirit nature, so too is the light of the sun the expression of a soul-spirit light. All that occurs apparently only in the material physical world is at the same time the expression of deeper spiritual processes. Occultism does not deny matter. For it, even the grossest matter is the expression of a soul-spirit something. Thus material facts correspond to the spiritual evolutionary processes of the world, always running parallel with them.

If in spirit we look back over human evolution to the time when mankind still lived upon an ancient Continent lying between Europe and America, upon ancient Atlantis, passing over from there into the later post-Atlantean period, we can see how generation after generation has at last led right up to ourselves. If we consider from the standpoint of race the whole significance of human evolution from the 4th to the 5th Root-race, we can see, as it were, that out of an Atlantean humanity, wholly or completely immersed in the group-soul, the individual ego of the human personality gradually evolved and slowly matured in the post-Atlantean period. What the Christ brought spiritually through His powerful spiritual impulse had to be prepared gradually through other impulses. What Jahve did was to implant the group-soul ego in the astral body and by gradually maturing it, prepare it for the reception of the fully independent “I AM.” But men could only comprehend this “I AM” when their physical body also became a fit instrument for sheltering It. You can easily imagine that the astral body might be ever so capable of receiving an ego, but if the physical body is not a fit instrument for truly comprehending the “I AM” with a waking consciousness then it is impossible to receive it. The physical body must also always be a suitable instrument for what is imprinted upon it here upon the earth. Therefore when the astral body had been matured, the physical body had to be prepared to become an instrument of the “I AM,” and this is what occurred in human evolution. We can follow the processes through which the physical body was prepared to become the bearer of the self-conscious, ego-endowed human being.

Even in the Bible it is pointed out that Noah who, in a certain sense was the progenitor of his race in the post-Atlantean period, was the first wine-drinker, the first to experience the effect of alcohol. Then we come to a chapter which may be really very shocking for many people. In the post-Atlantean period an extraordinary cultus arose; this was the worship of Dionysos. You all know that this worship was connected with wine. This extraordinary substance was first introduced to human beings in the post-Atlantean period and produced a certain effect upon them. You know that every substance has some effect upon the human creature and alcohol had a very definite action upon the human organism. In fact, in the course of human evolution, it has had a mission. Strange as it may seem, it has had the task, as it were, of preparing the human body so that it might be cut off from connection with the Divine, in order to allow the personal “I AM” to emerge. Alcohol has the effect of severing the connection of the human being with the spirit world in which he previously existed. It still has this effect today. It was not without reason that alcohol has had a place in human evolution. In the future of humanity, it will be possible to see in the fullest sense of the word that it was the mission of alcohol to draw men so deeply into materiality that they become egoistic, thus bringing them to the point of claiming the ego for themselves, no longer placing it at the service of the whole folk. Alcohol performed a service, the contrary of the one performed by the human group-soul. It deprived men of the capacity to feel themselves at one with the whole in the spirit world. Hence the Dionysian worship which cultivated a living together in a kind of external intoxication, a merging into the whole without observing this whole. Evolution in the post-Atlantean period has been connected with the worship of Dionysos, because this worship was a symbol of the function and mission of alcohol. Now, when mankind is again endeavouring to find its way back, when the ego has been so far developed that the human being is again able to find union with the divine spiritual powers, the time has come for a certain reaction, an unconscious one at first, to take place against alcohol. This reaction is now taking place and many persons today already feel that something which once had a very special significance is not forever justified.

No one should interpret what has been said concerning the mission of alcohol at a special period of time as, perhaps, favoring alcohol, but it should be understood that this has been stated in order to make clear that this alcoholic mission has been fulfilled and that different things are adapted to different periods. In the same period in which men were drawn most deeply into egotism through alcohol, there appeared a force stronger than all others which could give to them the greatest impulse for re-finding a union with the spiritual whole. On the one hand men had to descend to the lowest level in order that they might become independent and on the other hand a strong force must come which can give again the impulse for finding the path back to the Universal. The Christ indicated this to be His mission in the first of His signs. In the first place He had to point out that the ego must become independent; in the second place, that He was addressing Himself to those who had freed themselves from the blood relationship. He had to turn to a marriage where the physical bodies came under the influence of alcohol, because at this marriage wine would be drunk. And Christ Jesus showed how His mission had to proceed in the different earthly epochs. How often we hear extraordinary explanations of the meaning of the changing of water into wine. Even from the pulpit one hears that nothing else is meant than that the insipid water of the Old Testament should be superceded by the strong wine of the New. In all probability it was the wine-lovers who always liked this kind of an explanation, but these symbols are not so simple as that. It must be kept constantly in mind that the Christ said: My mission is one that points toward the far distant future when men will be brought to a union with the Godhead—that is to a love of the Godhead as a free gift of the independent ego. This love should bind men in freedom to the Godhead while formerly an inner compelling impulse of the group-soul had made them a part of It.

Let us now grasp in accordance with the prevailing thought of that time what men then experienced. Let us especially understand the thoughts that they held. It was declared that people were at one time united with the group-soul and felt their union with the Godhead. Then they developed a downward tendency and this was considered as an entanglement in matter, as a degeneration, a kind of falling away from the Divine, and the question was asked: whence came originally what the human being now possesses? From what has he fallen away? The further we go back in earthly evolution, the more we find the solid, earthly matter passing over into a fluidic state under the influence of warmer conditions. But we know that when the earth was much more fluidic than it became later on, human beings also existed, but they were much less detached from the Godhead than at a subsequent period. To the degree that the earth hardened, human things became materialized. At the time the earth was in a fluidic condition, the human being was contained within the watery element, but he could only walk about upon the earth after it had already deposited solid portions. Therefore, people felt the hardening of the physical body and could say: the human being was born out of the earth when it was still in its fluidic state, but at that time he was still wholly united with the Godhead. All that brought him into matter defiled him. Those who are to remember this ancient connection with the Divine were baptized with water. This was its symbol: Let yourself become conscious of your ancient union with the Godhead, conscious that you have become defiled, that you have descended to your present condition.

The Baptist also baptized in this way in order to bring mankind into a closer union with the Godhead. And this is what all baptism signified in ancient times. It is a radical expression, but one which brings to our consciousness what is meant. Christ Jesus had to baptize with something different. He had to direct men, not to the past, but to the future through the development of a spirituality in their inner being. Through the “holy,” the undimmed and undefiled Spirit, the human spirit could be united with the Godhead. Baptism by water was a baptism of remembrance, that of the Holy Spirit is one of prophecy pointing to the future. That relationship which has been wholly lost, and which baptism by water recalls to mind has also been lost in all that was expressed in the symbol of the wine, of the sacrificial wine. Dionysos was the dismembered God who was drawn into the individual souls, separate parts no longer knowing anything of one another. Humanity was split into many pieces and thrown into matter through what alcohol has brought to the world, alcohol the symbol of Dionysos. In the Marriage at Cana, a great principle was preserved, the instructive principle of evolution. There are, to be sure, absolute truths, but they cannot at all times be revealed to men without preparation. Each age must have its special function, its special truths. Why is it that we can speak today of reincarnation, etc.? Why are we able to sit together in such an assembly as this and foster Spiritual Science? We can do so, because all of the souls which are present within you today have been incarnated upon the earth in so and so many bodies and so and so many times. Very many of the souls which are within you now lived at one time in the Germanic countries where the Druid priests walked among you and brought to your souls Spiritual Wisdom in the form of myth and saga. And because your soul received it in that form at that time, it is now in the position to receive it in another form, the Anthroposophical. At that time it was in the form of pictures—today it is in the form of Anthroposophy. But then it would not have been possible to impart truth in its present form. Do not imagine that the ancient Druid priest would have been able to impart the truth in the form in which it is presented today. Anthroposophy is the form befitting the humanity of the present or of the immediate future. In later incarnations truth will be proclaimed, and men will work for it in quite different forms, and what is now called Anthroposophy will be related as something remembered, just as we now relate the Sagas and Fairy-tales. Anthroposophists should not be foolish enough to say that in ancient times there existed only stupidities and childish ideas, and that we alone have advanced the world so gloriously. Those, for example, who pretend to be monists do this. But we are working in Spiritual Science in preparation for the next epoch. For if our present age were not here, the next would likewise not come. No one should, however, make the future an excuse for present conduct. Much nonsense is indulged in also in respect of the teaching of Reincarnation. I have met people who said that in their present incarnation they did not need to be respectable human beings, because for this they had time enough later on. If, however, one does not begin with it today, the consequences will appear straightway in the next incarnation.

So we must understand clearly that there is nothing absolutely fixed in the forms of truth, but that what corresponds to a particular epoch of human evolution, always becomes known. That greatest impulse of evolution had, as it were, to descend even into the life customs of that time. For it had to clothe the highest truth in language and functions befitting the understanding of the particular period in question. Therefore by means of a kind of Dionysian rite or wine sacrifice, the Christ had to tell how mankind could raise itself to the Godhead. One should not fanatically ask why Christ changed the water into wine. The age should be taken into consideration. Through a sort of Dionysian rite, Christ had to prepare for what was to come.

Christ goes to the Galileans who are jumbled together out of all kinds of nationalities that were not bound by the blood-tie and there He performed the first Sign of His mission and He adapted Himself so fully to their habits of life that he turned water into wine for them. Let us hold clearly in mind what the Christ really wished to say by this: Those who have descended to the stage of materialism, symbolized by the drinking of wine, will I also lead to a union with the Spirit.—So He will be there, not alone for those who can be raised by means of the symbol of baptism, by water. It is very significant that we are shown at once that here are six vessels of purification. We shall return to this number. Purification is what is accomplished by means of baptism. If in those epochs in which the Gospel had its origin one wished to express the fact of baptism, it was spoken of as a purification. The word “baptism” was never actually used, but they said “to baptize,” and what resulted through baptism was called “purification.” Never will you find in the Gospel of St. John the corresponding ΒαπτιζΩ, except in verb form. But when it is used as a noun, it is the cleansing that is always meant, the process through which the human being is reminded of his state of purification, his relationship with the Godhead.

Even to the symbolical vessels of the rite of purification, Christ-Jesus undertook the Sign through which He indicated His mission as far as it was possible at that time. Thus in the marriage at Cana in Galilee, something of the profound mission of the Christ is expressed. He said: “My time will come in the future, it is not yet come. What I have to accomplish here has to do in part with what must be overcome through My mission.” He stands in the present and at the same time points to the future, thereby showing how He works for the age, not in an absolute but in a cultural, educational sense. It is the mother, therefore, who besought Him and said, “They have no wine.” But He replied: “What I have now to accomplish has still to do with ancient times, with me and thee, for My proper time has not yet come when wine will be transformed back again into water.” How could it have had any meaning at all to say, “Woman, what have I to do with thee?” when He then complied with what the mother had asked! It only has a meaning if we are shown that the present condition of humanity has been brought about because of the blood relationship and that a Sign has been performed in accordance with ancient usages which still needs the employment of alcohol in ordcr to point to the time when the independent ego shall have risen above the tie of the blood; it has a significance only when we are shown that for the present we must still reckon with ancient times which are symbolized by wine, but that a later time is coming which will be “His time.”

And chapter after chapter of the Gospel reveals to us two things. First it shows that what was communicated was for those who, in a certain way, were able to comprehend occult truths. In our times, exoteric Spiritual Science is presented in lectures, but at that period spiritual-scientific truths could only be understood by those who had been in a certain way actually initiated into this or that degree. Who were those who were able to understand something of what Christ-Jesus was saying about profound truths? Only those who were able to perceive outside of the physical body—those who could withdraw from the body and become conscious in the spirit world. If Christ-Jesus wished to speak to those who could understand Him, it had to be to those who were in a certain way initiated, those who could see spiritually. When, for example, He speaks of the re-birth of the soul in the chapter concerning His conversation with Nicodemus, we see that He is revealing these truths to someone who perceives with spiritual senses. You only need to read the following words:—

But there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; the same came to Jesus by night.

Let us accustom ourselves to accuracy in dealing with words. We are told that Nicodemus came to Jesus “by night;” this means that he received outside of the physical body what Christ-Jesus had to communicate to him. “By night” means that when he makes use of his spiritual senses, he comes to Christ-Jesus. Just as in their conversation about the fig-tree, Nathaniel and Christ-Jesus understood one another as initiates, so too a faculty of understanding is indicated here also.

The second thing shown us in the Gospel is that Christ has always a mission to perform that has nothing to do with the mere blood tie. That is very clearly shown by His approaching the Samaritan woman at the well. He gave her the instructions which He gave those whose ego had been lifted above the common blood tie:

Then cometh He to a city of Samaria which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

Now Jacob's well was there. Jesus, therefore, being wearied with His journey, sat thus on the well: and it was about the sixth hour.

There cometh a woman of Samaria to draw water: Jesus saith unto her, “Give me to drink,” for His disciples were gone away into the city to buy meat.

Then saith the woman of Samaria unto Him, “How is it that thou, being a Jew, asketh drink of me, which am a woman of Samaria, for the Jews have no dealings with the Samaritans.”

Here is indicated that it was something very strange that Christ should go to a people whose egos had been withdrawn, uprooted from the group-soul. That is the important thing.

In the narrative about the nobleman, we read further that the Christ not only breaks the bond of blood that binds men together in a marriage within the folk, but he breaks also that bond that separates them into classes. He came to those whose ego had been uprooted. He healed the son of the nobleman who, according to the interpretation of the Jews, was a stranger to Him. Throughout the Gospel it is pointed out that Christ is the missionary of the independent ego which is present in every human individual. Therefore, He could say:—“When I speak of Myself in a higher sense, of the I AM, I do not at all refer to my own ego residing within me, but to a being, to something which everyone possesses within himself. My ego is one with the Father, but in general the ego present in every personality is also one with the Father.” That is also the deeper meaning of the instructions which the Christ gave to the Samaritan woman at the well.

I should like to call your attention especially to a passage, which if rightly understood will enable you to come to a deep understanding. It is the passage from the 31st to the 34th verse of the 3rd chapter which naturally must be read so that the reader is conscious of its being John the Baptist who speaks these words:—

He that cometh from above is above all: he that is of the earth is earthly and speaketh of the earth; he that cometh from heaven is above all. And what he hath seen and heard, to that he testifieth: and no man receiveth his testimony.

But he that hath received his testimony hath set his seal that God is true.

For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

I should like to meet anyone who understands these words according to this translation. What a contradiction! “He whom God hath sent, speaketh the word of God, for God giveth not the Spirit by measure unto him.” What is the sense of these words?

In countless utterances, Christ says: “When I speak of My Ego, I speak of the Eternal Ego in men which is one with the spiritual foundations of the world. When I speak of this Ego, I speak of something which dwells in the innermost depths of the human soul. If any man hears Me (and now He is speaking only of the lower ego which feels nothing of the Eternal) he receiveth not My testimony. He understands nothing of what I say, for I can speak of nothing that flows from Me to him. Otherwise he would not then be independent. Every one must find within himself as his own eternal base, the God which I proclaim.” A few verses back we find the passage:—

And John also was baptizing in Enon near to Salim, because there was much water there: and they came and were baptized.

Then there arose a question between some of John's disciples and the Jews about purification (this means about the form of baptism).

When such a question was raised in these circles, they were always speaking of the union with the Divine and of the submersion of humanity into matter and of how, according to the old idea of God, union with the Divine took place through the group-soul. Thus others came and said to John: “Jesus also baptizes!” And John had to make it clear to them that what had come into the world through Jesus was something very special and this he did by saying that Jesus does not teach that union symbolized by the ancient form of baptism, but teaches how men will be their own guides through the free gift of the now independent ego. And each individual must discover the “I AM,” the God, within himself. Only in this way is he in the position to find the Divine in his inner being. If these words are read thus, then the reader will be aware that He, the “I AM,” was sent from God. He who was sent from God, who was sent to enkindle the Divine in this way, also preached God in the true sense, no longer according to the blood tie.

Let us translate these passages according to their true meaning, for we have now the basis for such a translation, if we understand how the teachings of the ancients were presented. They were poetically portrayed in many books. We need only recall the Psalms of the Old Testament where in beautifully constructed language, the Divine was proclaimed. At that time the ancient blood-relationship was spoken of only as a relationship with a God. This could all be learned, but all that was learned through it was nothing more than that one was related to this ancient divinity. But, if there was a desire to comprehend the Christ, then all the ancient laws, all the ancient artificialities were unnecessary. What the Christ taught could be understood to the degree that men understood the spiritual ego within themselves. At that time, it is true, it was not possible to have full knowledge of Divinity, but one could understand what was heard from the lips of Christ-Jesus. The preliminary conditions for understanding were there. The Psalms were not then necessary, nor all the poetically constructed teachings, for all that was needed was the simplest means of expression. One needed only to speak in halting words to become a witness of God. Even in the simplest, stammering words it was possible to become a witness of the Divine; it need be only single words without metre. Anyone who felt in his ego that he was sent from God, even though he were halting in his speech, could understand the words of the Christ. Anyone knowing only the earthly relationship with God speaks in the poetic measure of the Psalms, but all his metre leads him to nothing but the ancient gods. However, anyone who felt himself deeply rooted in the spirit worlds is above all, and can bear witness of what has been seen and heard in those worlds. But those who accepted a testimony only in the accustomed way did not accept His. If there were those who accepted it, they showed by their acceptance that they felt themselves sent from God. They not only believed, they understood what the other one said to them, and through their understanding they bore witness of their words. “He who feels the ego, reveals even in his stammering words the Word of God.” This is what is meant, for the spirit here referred to does not need to express itself in metre, in any form of syllabic measure, but it can declare itself in the simplest, halting manner. Such words can easily be taken as a license for folly. But whoever refuses wisdom just because, in his opinion, the most sublime mysteries should be expressed in the simplest form possible, does so, although often quite unconsciously, merely from an inclination toward psychic ease. When it is said, “God giveth not the spirit by measure” (metre), it only means that the “measure” or metre does not help towards the spirit. But where the spirit really exists, there also is “measure.” Not everyone who has “measure” has the “spirit;” but one who has the “spirit” will come most certainly to “measure” or metre. Naturally, certain things cannot be reversed. It is not an evidence of possessing the “spirit” if one has no “measure;” nor is the possession of “measure” a proof of the “spirit.” Science is certainly no sign of wisdom, nor is a lack of science a proof of it.

So we are shown that Christ appeals to the independent ego in every human soul. “Measure” you must consider here as metre, poetically constructed speech. Then the foregoing sentence will read: “He who finds God in the ‘I AM, bears witness of Divine Speech or God's language, even in his stammering words”—and he finds the way to God.

 

Eu Sou Kyrios. Rick Distasi. Sonia von Homrich

 

Eu Sou - Kyrios

Rick Distasi

trad. Sonia von Homrich

O Kyrios de cada Ser humano deriva diretamente de Cristo. Nenhum outro Ser possui o nível de conexão espiritual com os Seres humanos como Cristo. É por isso que ele veio à Terra e conectou seu Ser com o corpo da Terra.

No prólogo do Evangelho de João, lemos: "O Filho unigênito, que está no seio do Pai, esse o revelou" (Prólogo de João, versículo 18).

O prólogo do Evangelho de João foi escrito após tudo ter acontecido durante o ministério de Cristo aqui na Terra. O termo Pai, neste versículo, refere-se ao corpo Atma de Cristo. O corpo Atma é o aspecto Pai do Ser. Cristo deixou seu corpo Atma dentro da esfera espiritual do Sol antes de descer à Terra. Daqui da Terra, no dia da Páscoa, ao final do dia, seu aspecto de Filho Unigênito, isto é, seu Kyrios (Eu Sou), reuniu-se totalmente com seu corpo Atma (seu aspecto Pai), que reside na aura espiritual que envolve o Sol.

*******

A Terra e o Sol conectaram-se então espiritualmente, um ao outro novamente, como já estiveram eras atrás.

*******

Da Terra, Cristo reconectou-se ao próprio núcleo de seu corpo Atma; seu aspecto Pai. Antes desse momento, ele disse a Maria Madalena que ainda não havia ascendido ao seu Pai (João 20:17). De forma semelhante, a realização futura e distante para os seres humanos ocorrerá quando o Kyrios residir em seu próprio corpo Atma-futuro. Então, os seres humanos revelarão seu próprio aspecto Atma/Pai.

 

 

Every human Being's Kyrios is derived directly from out of Christ. No other Being has the level of spiritual connection with human Beings as Christ does. This is why he came to Earth, and this is why he connected his Self with the body of the Earth.

In the prologue to the Gospel of John, we read: "The only-begotten Son, who is in the bosom of the Father, he has revealed him," (John's Prologue, verse 18).

The prologue to the Gospel of John was written after all had taken place throughout the ministry of Christ here on Earth. The term Father, in this verse, is in reference to the Atma body of Christ. The Atma body is the Father aspect of One's Self. Christ left his Atma body within the spiritual sphere of the Sun before he descended to Earth. From here on Earth, on Easter Day, late in the day, his Begotten Son aspect, that is, his Kyrios (I Am), then fully reunited with his Atma body (his Father aspect) that resides within the spiritual aura that envelops sun.

******* The Earth and the Sun were now spiritually connected with one another once again as they once were ages ago. *******

From Earth, Christ became reconnected to the very core of his Atma body; his Father aspect. Prior to this moment he said to Mary Magdalene that he had not yet ascended to his Father (John 20:17). In similar fashion, the far-distant future attainment for human Beings will be when One's Kyrios resides within one's own future Atma body. This is when human Beings will reveal their own Atma/Father aspect.

 

 

Sonia von Homrich 18/11/2025

Nós Podemos Pensar em como ajudar seres humanos a transformar suas influências luciféricas (isto é individual, claro) em Espírito Santo. Como inspirar pessoas que você desconhece, não tem conhecimento de seus desafios, mas você ainda sente a urgência deles compreenderem Cristo, pelo menos como isto é possível hoje.

 

We can think in how to help human beings to transform their Luciferic influences (this is individual, of course) into Holy Spirit. How to inspire people you do not know , you have no knowledge of their challenges, but you still feeling the urge to help them to understand Christ, at least as it is possible today.

Lutz Baar

Eu Sou. Rudolf Steiner

 Rudolf Steiner

Trad. Sonia von Homrich

I Am that was, I Am that is I Am that will be.

 

In pure thought you will find the Self

The Self that can sustain itself

If you transform thought into Image

You will experience creative wisdom

If you condense feeling into light

You will reveal the forming power

If you realize will into Being

You will create in the world’s being.

 

 

Eu Sou o que era, Eu Sou o que é, Eu Sou o que serei.

 

No pensar puro você encontrará o Self

O Self que pode sustenta a si mesmo

Se você transformar o pensamento em Imagem

Você experimentará a sabedoria criativa

Se você condensar o sentimento em luz

Você revelará o poder formador

Se você realizar a vontade no Ser

Você criará o ser no mundo.