Sunday, March 20, 2016

Dear Soul of all souls- Prayer

Christ You are no orphan, for Your Heavenly Father stands beside You - and we, in this grand order and family so tied, seek your Grace and supplication throughout the ways here and beyond.

Dear Soul of all souls, You know us completely - we ask that your goodness become apparent within our actions - that permeate our thinking, our willing and our feeling - that You are reborn in every moment that lives in the lives of men.

Dear Christ, Your very Presence brings the healing that is prayed for - and the Peace. Across the seas from life to new life, you carry us so. Along the plains of the ordinary to the hilltops of the extraordinary, you lift our souls. From the fires to still waters, our intimacy grows.

Luminescent in the most depressed of dark spaces, there is no place You cannot permeate and light. The immorality of fear dissolves where You go, and its treacherous mistruths also. No lie survives around you, hatreds dissipate, serpents lose their teeth.



Tuesday, March 15, 2016

Rudolf Steiner & the Masters

“It is impossible to penetrate into any domain of the spiritual world without a link having first been made with what has already been fathomed by the Elder Brothers of Humanity.”

-Rudolf Steiner,
Rosicrucian Occultism, Budapest, 4th June 1909 GA109

In a closed-circle address in Berlin, June 26, 1906, Steiner spoke of “the twelve Masters of the White Lodge who have all taken part in the whole Earth evolution....The Leader, the Teacher of the [Esoteric] School [which designates Steiner], holds no responsibility toward anyone other than the one [Master] in whose name he speaks or she speaks".

Masters involved in Post-Atlantean development include: Koot Hoomi, who helped effect the transition between the third (Egyptian/Sumerian) and fourth cultural epochs; Hilarion, inspirer of the fourth (Greek/Semitic) cultural epoch; Jesus of Nazareth, who guided the transition between the fourth and fifth cultural epochs; Christian Rosenkreutz, inspirer of the fifth (Celtic, Anglo-Germanic) cultural epoch; and Morya, inspirer of the sixth or Slavic cultural epoch. After the division of the Theosophical Society into Western and Eastern branches in the first decade of the twentieth century, the above-named Masters divided their primary spheres of influence, with Jesus and Christian Rosenkreutz taking charge of the spiritual affairs of the Western world.

That Steiner was in contact with and even spoke for most of these Masters is a matter of record. In a Berlin lecture on July 14, 1904, Steiner announced: “Today the Mahatmas [Eastern term for Master] will have something to say to us....Now the Master Morya will speak....The Masters can be regarded by us as Ideal. They have attained what we must attain in the future. We can therefore question them about our future development.”

In reference to the Esoteric School through which he worked for the spiritual advancement of dedicated theosophical students, Steiner writes that it “has been founded by the Masters themselves and stands under their guidance. All that flows into the theosophical movement [as distinguished from the society] in the way of knowledge and power streams into it from this School. Those who belong to this School complete their probationary time and eventually arrive at direct intercourse with the exalted ones themselves.”—Letter to Frau Wagner, January 2, 1905, H & C, p. 89

Steiner writes, “Your question about the Masters I have only implicitly referred to by my indication that not I is meant when I say ‘I.’ I know that you understand me aright, for I value very highly the experience you have made during your lifetime, and I therefore spoke to you in full confidence.”

—Letter, 1906, H & C, p114. 

In a previously-cited letter (1907) to Edouard Schuré, positive clairvoyant and author of The Great Initiates, Steiner confides: “I did not meet the M. [Master] immediately, but first an emissary [Felix
Kogutzki], who was completely initiated into the secrets of the plants and their effects, and into their connection with the cosmos and human nature.” Correspondence and Documents, p 10

Some persons may object to the use of the terms Master. The independent Western mind associates it with Eastern religions and the undue exercise of authority. At the beginning of the twentieth century such a construal was muted. After all, the Gospels refer to Jesus as “Master” (Rabboni) approximately forty times. Max Heindel as well refers to the work of “Master Jesus” during the so-called “Dark Ages” (Cosmo, p. 409). Steiner used this term with decreasing frequency when referring to the Brothers who guide Western development.

Steiner opened his Düsseldorf lecture, April 15, 1909, with these words: “Today we would like to bring to mind that, as in every esoteric lesson, what is revealed in these lessons emanates from the Masters of Wisdom and the Harmony of Sensations and Feelings.” In this lecture the Individuality of Zarathustra was traced through successive incarnations to the birth of Jesus. Foretelling the advent of Christ’s human embodiment, Zarathustra addressed his students in words repeated by Steiner. He says, “These are his [Zarathustra’s] words..."

In a recorded conversation with Friedrich Rittelmeyer, the first priest-leader of the Christian Community, “Rudolf Steiner replied to a question concerning [the identity of] the Friend of God from the Highland, that he was the Master Jesus, who, since the Mystery of Golgotha, has incarnated during every century. To another question about whether he was currently incarnated, Steiner said that he was living at the time in the Carpathians, and indicated that they were in spiritual contact."

In response to a question posed by Wilhelm Rath in Stuttgart, October 16, 1922, Steiner said, “Since that time Christian Rosenkreutz has become the leading personality in the spiritual life of the West. Both he and the Master Jesus, the Friend of God from the Highlands, have been incarnated in every century since then. They incarnate in turns every century, and from that time on the Master Jesus has worked along with Christian Rosenkreutz.”—H &C, both quotes, p. 225

According to Steiner, the Young Man of Nain, the son of a widow, whom Christ Jesus raised from the dead, became Mani, the founder of Manicheism, in his following incarnation (from a recorded conversation with Christian Community priests Walter Klein and Emil Boch in 1924). “Mani will not incarnate during this century, but intends to do so in the next century, if he can find a suitable body” (from conversations with Steiner between 1919 and 1921, recorded by Ehrenfried Pfeiffer). Such privileged knowledge as Steiner possessed, enabling him to report on the plans and purposes of high spiritual beings as if he were their intimate associate, gives evidence of his own advanced spiritual status.

—Both quotations from H & C, p. 227

In further elaborating the mission of Christian Rosenkreutz, Steiner spoke as follows: “When human beings become aware of the fact that the good and the moral can become something as clear and definite as a mathematical formula, then they will have united on this level as a humanity that will bear a very different physiognomy than the humanity of our day. To lead humankind to a knowledge of such a moral order, to reveal its laws to human beings, so that a group of people arise who consciously work toward these aims, that was the object of...Christian Rosenkreutz....[He] and his seven pupils [in physical manifestation] laid the foundation for the recognition of the moral law, so that this would not continue to reverberate in what was given by the different religions, but could be grasped as it was, and awaken to life in each individual. The truth, with regard to morality and goodness, will arise within people as something acknowledged and experienced.”
—Lecture, Munich, November 10 or 11, 1905, H & C, p. 200

In an earlier letter to Annie Besant (July, 1906) Steiner firmly established his position as a teacher of the Rosicrucian Christian path: “With good foresight into the peculiarities of the fifth-cultural epoch, the Masters of the Rosicrucian School have elaborated the ‘path’ that is the only one appropriate for a Western person in the current cycle of development....In the current phase of human development, occultism must be publicly spelled out....In Middle Europe the direction of occult endeavor has been determined since the fourteenth century, and we, of strict necessity, are obliged to follow this direction....I am conscious of my devotion to the Masters in every word of this letter.”—H & C, pp. 270-72

Rosicrucianism teaches a future form of Christianity. “In the Rosicrucian sense, Christianity is at once the highest development of individual freedom and universal religion. There is a community of free souls. The tyranny of dogma is replaced by the radiance of divine Wisdom, embracing intelligence, love and action. The science which arises from this cannot be measured by its power of abstract reasoning but by its power to bring souls to flower and fruition. That is the difference between ‘Logia’ and ‘Sophia,’ between science and divine Wisdom, between Theology and Theosophy. In this sense, Christ is the center of esoteric evolution of the West.”

—An Esoteric Cosmology, 1906, pp. 20-21

Steiner’s direct contact with the “Masters,” including, but not limited to Christian Rosenkreutz and Jesus, is again implied in his 1907 letter “to all members of the German [Theosophical] Section who look to me for esoteric instruction....[M]y attitude toward those who trust me will never be other than what I can hold myself responsible for through my own knowledge toward those we call the Masters....I will impart the message to whomever I can, but I do not desire that anyone accept what I say in any way other than heartfelt conviction.” In this letter Steiner informed his students of the need to “part ways with her [Annie Besant]” because she could not endorse the Christian Rosicrucian path that Steiner was compelled to teach.
—H & C, p. 299

In an article in the magazine Lucifer-Gnosis (No. 33, 1907) Steiner further explained his actions. “Higher wisdom,” he writes, “is simply the emanation of more highly developed spiritual individualities—[and he] would never impart anything through his teachings for which he could not take responsibility in relation to those individualities.”—H & C, pp. 301-302. Again, Steiner’s intimate contact with Christian Rosenkreutz is implied because he is teaching the Rosicrucian path.

- The above quotes and comments are from an article by Charles Weber.

Wednesday, December 23, 2015

The Occultist, Esotericist, & Mystic

The occult perspective studies and implicates principles and powers which comprise the underpinning realities (also manifest in the physical existence). It enters into the dynamics of influence, the correspondence and conjoining of powers (contrary or sympathetic) and it comprehends the greater and lesser cosmology in operation throughout its many examples.

Being a science it is plain and not given to opinion, when studied or presented as is. Although the observation of consequences plays an integral part in the science of occultism, there is no means through it alone to arrive at a further knowledge of that which is being studied. There can be a materialistic approach and overview to the machinations of law, invocation and consequence. Also there can be but a maze of detail, yet not the kernel of discernment provided - neither the wherewithal to know pertinence, aptness or distinction.

Esotericism seeks out the planes of the soul and spirit and knows them as the foremost reality:

  • determining, preferring, weighing, perceiving the beauteous characteristics;
  • being able to spiral inwardly to the core of a truth and travel further again;
  • understanding the hidden factors present;
  • accounting for those things which make all other things different and outstanding;
  • appreciating the presence of the Holy Power in Persona,
  • coming to significance, rather than by being adrift in fact.

In Occultism one can put a name to a Master so that he is:
  1. known for who he has been historically, or
  2. is known as who he is best representing currently.
Representing as such, is not out-and-out forgery, for many teachers have had a Great One envelop their persona with properties passed on and assumed to the extent that the emanatory forces are almost coincidental. In this way we can have one hundred Master Jesuses on any given sphere, all cooperating with the essential soul who has them organized. (The number 'one hundred' here is an extreme example of possibility, whereas in fact there is seldom more than just the one.)

From the esoteric perspective we may look to a Master and have with him the associative impression (knowing his signatory feeling inspired within his presence), realizing that his true name is only known to himself and all other names are borrowed or spent, but inaccurate anyway.


Here is an old joke as they say, but a good one! In short it goes:

Q. What do you call an occultist who loses his love for this world?
A. A mystic.
Q. What do you call a mystic who loses his love for this world?
A. An occultist!

We set about to find what the consequence would be for an occultist who went about his life without such empathetic and inspired loves in this World; if his activity within the world was humorless and tiresome, if his body became a burden, if his knowing was self-interested and self-based only, if his seeking was seeded by not the love of the subject but rather too his love of self excluding all but God - what would you have? You would have a mystic!

Conversely, what would you have if you had a mystic who did not seek the greater consciousness but preferred to narrow down his own; if his love shared was abstract conjecture and his sense of universality not a living reality but rather an intellectual fundamental? You would have an occultist!

Sadly, such converse patterns can occur. As undignified as the above remarks may appear, it is nonetheless a phenomenon of sorts to be observed in many good folk who do begin quite splendidly and yet result with an uncanny over-balancing from one tendency, towards impulse and fall into another!

With both individuals it can well begin by a form of 'self-lessness' and unselfishness, which deters the men in question to seldom partake in that which brings them real joy. Both the ascetic and the scientist can believe that they are putting their ideals into being by living out day-to-day with a romantic, yet distant worship of the ideal of such love, denying however, their own liberties of expression. The result which comes is but a premature death of either soul or ego or both. For without a loving connection in the world the faculties and conjunctures eventually will withdraw and seek a connection elsewhere.

The properties of the mystic who loves within this World brings to the World an enhanced consciousness in toto. Men need a certain requisite of happiness in order to cherish their life and its greater Principle.

The occultist who successfully loves within this world brings in the future for all men. This same love will transpire into a reasonable knowledge, one that can be worked a'further, and brought into its usefulness by its empathetic answers to the needs. We need qualify the world with both occupations for the Kingdom, for herein we have the soul and ego of Man then best represented - the containment and the activity; the spirit of the past and the spirit of new life to come, learning from each other the hidden and mystical ways of both.


Quotes from:

The Arterial Objective of the Work

The Greater & Lesser Principles

Friday, December 04, 2015

The Arterial Self - problem a

The Arterial Self - Problem a

A man is shopping with a friend and happens to pass by a window which has electric trains displayed. He falters before the exhibit, entranced by the memories which this begins to awaken, memories which largely are consisting of wanting and marveling and so forth.

The friend who is beside him is preoccupied with an itinerary and uninterested in the toy trains, and so urges the man to continue their walking. He intimates, but the friend presses with some words which cajole him with a mock affection and a dismissal of his interest. He gives way and then does follow - although for the rest of the day he will be disturbed but not know why.

Immediately we may all understand this type of event. It describes the anomalies which exist even between good friends whereupon one may have no understanding of the other in a particular regard. However, in all peopled transactions there are further events conspiring and no simple occurrence is insignificant or without its outfall.

When we urge another or pressure for their agreement it is worth noting that even enthusiasm can injure if we are asking for a dishonesty from them, expecting a compliance. The variations of this are difficult to gauge however, because there are differing moods and frequencies of health and all manner of considerations which may well affect a man on any given day. So then the question is how best are we to interact with each man and woman affording their true natures without also compromising our own.

Firstly, we may view this problematically, and in the personal this is both necessary and articulate. If we can understand the transactional differences underlying soul-honesty we may then begin to see the insult to Christ when we forfeit our selves, and then how to avoid such decadence.

In the case of the man and the railway train window we know that he was experiencing something which was then important to him. It was not what one might call a religious experience, but it was arterially speaking, important. It caught his attention to the exclusion of all else, it worked in upon him and began to release thoughts and feelings which were submerged within his memory and even his longings. 


Curiosity was stimulating his astral body and there was a subsequent tingling at all of his junctures and points, to fingertips and toe-tips. The adrenaline worked most naturally around this and so too his etheric body began to liven up, drawing about itself the forces which concentrate around the chest and head (or wherever there is such interest manifest).

A sensation of timelessness alleviated and elevated his time-consumed consciousness, absorbed and quite drawn out from his ego. Yet also participating with his ego, he had managed to direct his attention to the colorful parts moving around and around before him. This was a longing from the past awaiting to be answered. When he was interrupted in this experience his first reaction was to pull back and continue the fixation. But alas! He was sorely interrupted and imposed upon.

The insult added to the injury here, was not that the friend dismissed the interest as being unimportant, but that the man himself gave way and did not determine there and then his true feelings upon the matter. Men become so used to this effort of congeniality that they mistakenly believe that there is no consequence, and one could certainly set about to please all others before self and maintain that the higher good was concurrent, however it is not. No surrendering to another's ways and wants is beneficial unless it has been ordained by the Arterial Self as a natural act.

The Arterial Self is not a 'Higher Self' as described by the yogis or mystics, it is rather the preferential deliberating nature which has choice before it, and all choices can be good. The higher attributes could rightly select a poverty that requires a man to serve charity, and when his body deteriorates from hunger and overwork the 'higher' soul could be well satisfied, and yet the Arterial Self may protest this with good reason.

Here then is a distinction therefore between the two. It is not a case of the Arterial Self being immoral because it does not always choose the most righteous course of action, it is moreover because it knows its capabilities and what it can and cannot afford, and its preference.

Here we can see also that the spirit may dismiss the physical world's requirements, almost as unlawfully as the physical world's persistence upon the soul…. and deliberating the two is given to the over-ego, the Arterial Self, as opposed to the developing ego and its experiments into the bargain.

There has always been the question about instantaneous purity as sanctioned by the moralists, as becoming possible. Such a 'perfected' man who has contradicted his Arterial Self and with an immature capability that has forced himself beyond his means, may invoke the very opposite to that he has set out to achieve.

One of the reasons for this lies in the consequence to all actions depending upon their origin rather than their physical set sequence. A 'good' action from an inadequate man is moreover interpreted lastingly from the initial motivation as experienced within the Arterial Self, and if the Arterial Self is out of agreement with this action it shall become null and void. This is because there is a protection afforded the core self of a man, that he is liable moreover within his true nature and not out of it.

Conversely, if he were to suffer the dictates of his acting conscience (social conscience, spiritual guiding, whatever) and abstain from his favorite foods in order to diet, but the purpose was not agreed upon by his Arterial Self, he will not take advantage of any long-lasting health result. Also he will go back to preferring those foods he instinctively hungers for, and seek to satisfy that particular hunger. Here we can also suggest that the hunger and the foods themselves are not the critical issue. We can respect the man in his desires - and yea, the point is in that very respecting.

Goodness is its own reward, however insincere goodness is spiritually impotent. The significator has to remain with the core person and what they may achieve out from there; all else is superficial and of little lasting importance.

It may be that the individual’s Arterial Self comes to want for a complete change in diet, because out from their being comes the recollections of such relationships and interactions to foods, alongside a knowing that maintains what is required and needed for future sustenance. Then we find that the dynamics between that man and his nutrition give pleasures which can be experienced even in the simplest of foods. The first pleasure known is in the honesty of self and the compliance to need. Similarly, if not in the advanced relationship, then one can know this simply in the experience of eating the very foods you want the most. The pleasure comes in pleasing yourself, not so much as the substance of the food.

If taken incorrectly these passages may appear to promote an utterly self-centered and self-fulfilling lifestyle. This is not the reasoning of the meaning, but it is moreover a guide to understand what it feels like to be agreeable to oneself. Overindulgence is actually symptomatic of a soul who is not answering their Arterial Self, their true I Am, but living in compromise to it. So the most effective way to reestablish a pleasing of that self becomes prominent in basic codes, expressed in ways which otherwise would not be so excessive.

The importance of 'expressing oneself', albeit truthfully, has been maintained largely amongst the people who are habitually having to come to choices which seem to present and represent over and over begging their attention. Expression from a man does not have to be indicated by grandstanding or imposing around others, but communicating a genuine aspect that is in line with his true feelings and thoughts coming from the core.

Self-expression is creative, skilful and intuitive. Those who have poor vocabulary quite often improvise with an immediate honesty of gesture and face; and for those who are articulate the meanings implied or given, when genuine, are pleasing to those who receive them. There is a great pleasure in the giving and receiving of true genuineness.

So in this conveyance between souls we find perhaps the greatest vitality - there is no other interaction which moves the ethers so! Here too, amongst the real conjunctures where expression runs freely, there is a promotion of Christ, for literally He lives in those very conjunctures of Man.

The Arterial Self- Problem a

Monday, August 17, 2015

From Luminous Heights

From the luminous heights  
of the Spirit
May God’s clear light ray forth
Into those human souls
Who are intent on seeking
The grace of the Spirit,
The light of the Spirit,
The life of the Spirit.
May He live
In the hearts
In the inmost souls
Of those of us
Who feel ourselves gathered
together here
In His name.

-Given by Rudolf Steiner to the leader of the Emerson group in London, Mrs Cull, for use by that group.