understanding Iskariot

Dylan, Goethe, the Ascension, and more..


From: Tarjei Straume
Date: Thu May 20, 2004 10:53 am
Subject: Dylan, Goethe, the Ascension, and more.. (was: understanding Iskariot)

At 18:23 20.05.2004, Bradford wrote:

Dear friends, far from letting this issue of Iskariot wander in the toilet bowel of stray anthro leads, for those who are Anthro impaired, Tarjei established that Bob Dylan had a reincarnation dream where he dreamed he was somewhat a part of the death of St. Augustine.

There is something that comes to mind here, and which may be possible to mention because four decades have elapsed since all those stoned, crazy hippies were spreading so many wild rumors and speculations about their idols, such as Bob Dylan and the Beatles. The turmoil around those idols has quieted down since then; otherwise, this stuff would dissolve into the mist of the Sybilline Acid Queens.

Remember that wacky "Paul is dead" rumor? Ironically, Paul McCarthy is one of the only two surviving Beatles, but in the mid-sixties, people said he was dead and had been replaced by a look-alike. You played the end of a certain track from the Sergeant Pepper album backwards and heard someone whisper "Paul is dead," and on the Abbey Road Album he's walking barefoot - the other three well-shoed - with a black or red rose or something that should symbolize his funeral. Plus dozens of other "clues." A few years later, when John and Paul were having public flame wars in intrnational headlines and in their hit lyrics, John came up with "How Do You Sleep" and sang, "Those freaks were right when they said you was dead." Yes, those were the days.

So naturally, there was also a lot of wild speculation around Bob Dylan's nearly fatal motorcycle accident as well. There were speculations about the accident being an attempted suicide, based upon a lyric from "Blonde on Blonde", the last album before the accident:

Well, I return to the Queen of Spades
And talk with my chambermaid.
She knows that I'm not afraid
To look at her.
She is good to me
And there's nothing she doesn't see.
She knows where I'd like to be
But it doesn't matter.
I want you, I want you,
I want you so bad,
Honey, I want you.

(from "I Want You", Blonde on Blonde, 1966)

So the freaky fans thought death was where Dylan wanted to be but it didn't matter, and that's why he had that motorcycle accident.

Leaving all this nonsense far behind us where it belongs, we should contemplate something Rudolf Steiner said about Goethe. In "The Karma of Vocation" (Das Karma des Berufes des Menschen im Anknüpfung an Goethe's Leben, GA 172), Steiner tells us about how Goethe became fatally ill in his youth and how this brush with death had a decisive influence on his entire future career. There are many aspects of Bob Dylan's biography that place him in some very interesting company, but we'll leave that aside for now. The nutty sixties are still too close for that, and perhaps that is also why Michael A. Miller has had a hard time getting his book about the spirituality in Dylan's lyrics published (http://www.uncletaz.com/thiefspoke.html).

After the release of "Blonde on Blonde", Bob Dylan had an almost fatal motorcycle accident, followed by two years of silence before the release of the "John Wesley Harding" album. And it's on this very album that we we discover lyrics of unbelievable depth, as though the singer had indeed been across the threshold and brought something back. And in this context, Bob Dylan's dream about St. Augustine, which is of an entirely different character than say his wacky "Bob Dylan's 115th Dream" a few years earlier, where he starts cracking up into hysterical laughter on the first take, which was so funny they had to release that too.

What social, etheric forces from Augustine's amazing confessionals, his psychotherapy and penetrating his disfunctions and etheric shadows and his double with such intensity might equate the work of Dylan with in the social body and the etheric patterns of Dylans fine poetry, with a metamorphosis out of Augustine's spiritual development? Or had the pattern Christ indicated that the disciples who were given the Etheric or Astral body, could bestow fragments of this bread to others, would link Dylan to a profound betrayal and meeting of the actual Augustine.

It's Ascension Day, and I'll use that as an excuse to add an aside so to speak about the disciples and the mystery of the etheric body and how it relates to the Mystery of Golgotha and the vision of the Ascension that the disciples experienced. If the Mystery of Golgotha had not taken place, the physical body of man would have deteriorated and made future incarnations impossible, and the etheric body would have dissolved into the sun. The physical body is drawn to the earth by gravity, and the etheric body is drawn to the sun, to the Christ.

Rudolf Steiner:

To turn now to the biblical event of the Ascension, we must realise that at that time the disciples had become clairvoyant to a degree at which they were able to behold what is, in truth, a deep secret of earthly evolution. These secrets remain unnoticed by man's everyday consciousness, which is incapable of knowing whether at one point or another in the evolution of humanity something of supreme importance is taking place. There are many such happenings, but the everyday consciousness is unaware of them. The picture of the Ascension actually signifies that at this moment Christ's disciples were able to witness spiritually an event of untold significance, enacted “behind the scenes” as it were of earthly evolution.

What they witnessed revealed to them, as in a picture, the prospect of what would have come about for men had the Mystery of Golgotha not taken place. They beheld as a concrete spiritual happening what would have then befallen, namely, that the physical bodies of men would have so deteriorated that the whole future of humanity would have been endangered. For the consequence of this physical deterioration would have been that the human etheric body would have obeyed the forces of attraction which properly belong to it. The etheric body is being drawn all the time towards the sun, not towards the earth. Our constitution as human beings is such that our physical body has earthly heaviness, gravity, but our etheric body, sun-levity. Had the human physical body become what it must have become if the Mystery of Golgotha had not taken place, the etheric bodies of men would have followed their own urge towards the sun and have left the physical body. The existence of mankind on earth would inevitably have come to an end.

Until the Mystery of Golgotha, Christ's dwelling-place was the sun. Therefore in that the etheric body of man strives towards the sun, it is striving towards the Christ. Now picture to yourselves the scene on the day of the Ascension. In spiritual vision the disciples see Christ Himself rising heavenwards. A vision is conjured before them of how the power, the impulse of Christ unites itself with the etheric nature of man, in its upward striving; of how at the time of the Mystery of Golgotha man was facing the danger of his etheric body being drawn out into the sun like a cloud, but how, in its sunward streaming, it was held together by Christ. This picture must be understood, for in truth it is a warning. Christ is akin to those forces in man which naturally strive towards the sun and away from the earth, and will always do so. But Christ remains in union with the earth. Thus the Christ Impulse holds man securely on the earth.

"The WHITSUN Mystery and its Connection with the Ascension", 7th May, 1923, GA 224

One of Tarjei's most interesting and wonderful insights recently was using the spring board of how High Summer sends us out into spiritual space, that indeed the vast Saturn, Sun, Moon, Earth, Jupiter, Venus, and Vulcan expanded inner vision of the High Expansion of summer could mean. Imagine, we look into the wide spiritual spaces using the springboard of High expanded, dream lit summer.

Thank you Bradford; like I said, it's Ascension Day and Whitsun is upon us in ten days, so I'm going to share a quote from another Ascension-Whitsun lecture by RS that should blow everybody right out of their seats and into the cosmos and make their monitors levitate - Send this to NASA! They need it badly!

Steiner SAIZ:

The physical as we behold it in the mineral kingdom, the etheric as we find it working in the plant kingdom, and the astral as we find it working in the animal kingdom - all these are to be found in the environment of man here on Earth. In the Cosmos surrounding the Earth we have that Universe into which, if I may so describe it, the Earth extends on all sides. Man can feel a certain relationship between what takes place on the Earth and what takes place in the cosmic environment. But when we come to Spiritual Science we have to ask: Is this relationship really so commonplace as the present-day scientific conception of the world imagines? This modern scientific conception of the world examines the physical qualities of everything on the Earth, living and lifeless. It also investigates the stars, the sun, the moon, etc.; and it discovers - indeed it is particularly proud of the discovery - that these heavenly bodies are fundamentally of the same nature as the Earth.

Such a conception can only result from a form of knowledge which at no point comes to a real grasp of man himself - a knowledge which takes hold only of what is external to man. The moment, however, we really take hold of Man as he stands within the Universe, we become able to discover the relationships between the several instrumental members of man's nature, the physical body, the etheric body, and the astral body and the corresponding entities, the corresponding realities of Being, in the Cosmos.

In regard to the etheric body of man, we find spread out in the Cosmos the universal Ether. The etheric body of man has a definite human shape, definite forms of movement within it, and so on. These, it is true, are different in the cosmic Ether. Nevertheless the cosmic Ether is fundamentally of like nature with what we find in the human etheric body. In the same way we can speak of a similarity between what is found in the human astral body and a certain astral principle that works through all things and all beings out in the far-spread Universe.

Here we come to something of extraordinary importance, something which in its true nature is quite foreign to the human being of to-day. Let us take our start from this. (A drawing is made on the blackboard). We have, first, the Earth; and on the Earth we have Man, with his etheric body. Then in the Earth's environment we have the cosmic Ether - the cosmic Ether which is of the same nature as the etheric in man. In man we also have the astral body. In the cosmic environment too there is Astrality. Where are we to find this cosmic Astrality? Where is it? It is indeed to be found, but we must first discover - what it is in the Cosmos that betrays the presence of cosmic Astrality; what it is that reveals it. Somewhere or other is the Astrality. Is this Astrality in the Cosmos quite invisible and imperceptible, or is it, after all, in some way perceptible to us?

In itself, of course, the Ether too is imperceptible for our physical senses. If I may put it so, when you are looking at a small fragment of Ether, you see nothing with your physical senses, you simply see through it. The Ether is like an empty nothingness to you. But when you regard the etheric environment as a totality, you behold the blue sky, of which we also say that it is not really there but that you are gazing into empty space. Now the reason why you see the blue of the sky is that you are actually perceiving the end of the Ether. Thus you behold the Ether as the blue of the heavens. The perception of the blue sky is really and truly a perception of the Ether. We may therefore say: In that we perceive the blue of the sky we are perceiving the universal Ether that surrounds us.

At first contact, we see through the Ether. It allows us to do so; and yet, it makes itself perceptible in the blue heavens. Hence the existence for human perception of the blue of the sky is expressed in that we say: The Ether itself, though imperceptible, yet rises to the level of perceptibility by reason of the great majesty with which it stands there in the Universe, revealing its presence, making itself known in the blue of the vast expanse.

Physical science theorises materialistically about the blue of the sky; and for physical science it is indeed very difficult to reach any intelligent conclusion on this point, for the simple reason that it is bound to admit that where we see the blue of the sky there is nothing physical. Nevertheless men spin out the most elaborate theories to explain how the rays of light are reflected and refracted in a peculiar way so as to call forth this blue of the sky. In reality, it is here that the supersensible world begins already to hold sway. In the Cosmos the Supersensible does indeed become visible to us. We have only to discover where and how it becomes visible. The Ether becomes perceptible to us through the blue of the sky.

But now, somewhere there is also present the astral element of the Cosmos. In the blue sky the Ether peers through, as it were, into the realms of sense. Where then does the Astrality in the Cosmos peer through into the realms of perceptibility? The answer, my dear friends, is this.

Every star that we see glittering in the heavens is in reality a gate of entry for the Astral. Wherever the stars are twinkling and glittering in towards us, there glitters and shines the Astral. Look at the starry heavens in their manifold variety; in one part the stars are gathered into heaps and clusters, or in another they are scattered far apart. In all this wonderful configuration of radiant light, the invisible and super-sensible astral body of the Cosmos makes itself visible to us.

For this reason we must not consider the world of stars unspiritually. To look up to the world of stars and speak of worlds of burning gases is just as though - forgive the apparent absurdity of the comparison, but it is precisely true - it is just as though someone who loves you were gently stroking you, holding the fingers a little apart, and you were then to say that it feels like so many little ribbons being drawn across your cheek. It is no more untrue that little ribbons are laid across your cheek when someone strokes you, than that there exist up there in the heavens those material entities of which modern physics tells. It is the astral body of the Universe which is perpetually wielding its influences - like the gently stroking fingers - on the etheric organism of the Cosmos. The etheric Cosmos is organised for very long duration; it is for this reason that a star has its quality of fixity, representing a perpetual influence on the cosmic Ether by the astral Universe. It lasts far longer than the stroking of your cheek. But in the Cosmos things do last longer, for there we are dealing with gigantic measures. Thus in the starry heavens that we perceive, we actually behold an expression of the soul-life of the cosmic astral world.

In this way, an immense, unfathomable life, yet, at the same time, a soul-life, a real and actual life of the soul, is brought into the Cosmos. Think how dead the Cosmos appears to us when we look into the far spaces and see nothing but burning gaseous bodies. Think how living it all becomes when we know that the stars are an expression of the love with which the astral Cosmos works upon the etheric Cosmos - for this is to express it with perfect truth. Think then of those mysterious processes when certain stars suddenly light up at certain times, - processes which have only been explained to us by means of physical hypotheses that do not lead to any real understanding. Stars that were not there before, light up for a time, and disappear again. Thus in the Cosmos too there is a “stroking” of shorter duration. For it is true indeed that in epochs when divine Beings desire to work in an especial way from the astral world into the etheric, we behold new stars light up and fade away again.

We ourselves in our own astral body have feelings of delight and comfort in the most varied ways. In like manner in the Cosmos, through the cosmic astral body, we have the varied configuration of the starry heavens. No wonder that an ancient science, instinctively clairvoyant, describes this third member of our human organism as the “astral” or “starry” body, seeing that it is of like nature with that which reveals itself to us in the stars.

It is only the Ego that we do not find revealed in the cosmic environment. Why is this? We shall find the reason if we consider how this human Ego manifests here on the Earth, in a world that is in reality threefold, - physical, etheric and astral. The Ego of man, as it appears within the Universe, is ever and again a repetition of former lives on Earth; and again and again it finds itself in the life between death and a new birth. But when we observe the Ego in its life between death and a new birth, we perceive that the Etheric which we have here in the cosmic environment of the Earth has no significance for the human Ego. The etheric body is laid aside soon after death. It is only the astral world, that shines in towards us through the stars that has significance for the Ego in the life between death and a new birth. And in that world which glistens in towards us through the stars, in that world there live the Beings of the Higher Hierarchies with whom man forms his Karma between death and a new birth.

Indeed, when we follow this Ego in its successive evolutions through lives between birth and death and between death and a new birth, we cannot remain within the world of Space at all. For two successive earthly lives cannot be within the same space. They cannot be within that Universe which is dependent on spatial co-existence. Here therefore we go right out of Space and enter into Time. This is actually so. We go out of Space and come into the pure flow of Time when we contemplate the Ego in its successive lives on Earth.

Now consider this, my dear friends. In Space, Time is still present, of course, but within this world of Space we have no means of experiencing Time in itself. We always have to experience Time through Space and spatial processes. For example, if you wish to experience Time, you look at the clock, or, if you will, at the course of the sun. What do you see? You see the various positions of the hands of the clock or of the sun. You see something that is spatial. Through the fact that the positions of the hand or of the sun are changed, through the fact that spatial things are present to you as changing, you gain some idea of Time. But of Time itself there is really nothing in this spatial perception. There are only varied spatial configurations, varied positions of the hands of the clock, varied positions of the sun. You only experience Time itself when you come into the sphere of the soul's experience. There you do really experience Time, but there you also go out of Space. There, Time is a reality, but within the earthly world of Space, Time is no reality. What, then, must happen to us, if we would go out of the Space in which we live between birth and death and enter into the spacelessness in which we live between death and a new birth? What must we do? The answer is this: We must die!

We must take these words in their exact and deep meaning. On Earth we experience Time only through Space - through points in Space, through the positions of spatial things. On Earth we do not experience Time in its reality at all. Once you grasp this, you will say: “Really to enter into Time we must go out of Space, we must put away all things spatial.” You can also express it in other words, for it is really nothing else than - to die. It means, in very deed and truth: to die.

Let us now turn our eyes to this cosmic world that encircles the Earth - this cosmic world to which we are akin both through our etheric body, and also through our astral body - and let us look at the spiritual in this cosmic world. There have indeed been nations and human societies who have had regard only to the spiritual that is to be found within our earthly world of Space. Such peoples were unable to have any thoughts about repeated lives on Earth. Thoughts about repeated lives on Earth were possessed only by those human beings and groups that were able to conceive Time in its pure essence, Time in its spaceless character. But if we consider this earthly world together with its cosmic environment, or, to put it briefly, all that we speak of as the Cosmos, the Universe; and if we behold the spiritual manifest in it, we are then apprehending something of which it can be said that it had to be present in order that we might enter into our existence as earthly human beings; it had to be there.

Unfathomable depths are really contained in this simple conception, - that all that to which I have just referred, had to exist in order that we as earthly human beings might enter this earthly life. Infinite depths are revealed when we really grasp the spiritual aspect of all that is thus put before us. If we conceive this Spiritual in its completeness as a self-contained whole, if we consider it in its own purity and essence, then we have a conception of what was called “God” by those peoples who limited their outlook to the world of space alone.

These peoples - at any rate in their Wisdom-teachings - had come to feel: The Cosmos is woven through and through by a Divine element that is at work in it, and we can distinguish from this Divine element in the Cosmos that which is present, on the Earth in our immediate environment, as the physical world. We can also distinguish that which, in this cosmic, divine-spiritual world reveals itself as the Etheric, namely that which gazes down upon us in the blue of the sky. We can distinguish as the Astral in this divine world, that which gazes down upon us in the configuration of the starry heavens.

If we enter as fully as possible into the situation as we stand here, within the Universe, as human beings on this Earth, we shall say to ourselves: “We as human beings have a physical body: where, then, is the Physical in the Universe?” Here I am returning to something which I have already pointed out. The physical science of to-day expects to find everything which is on the Earth existing also in the Universe. But the physical organisation itself is not to be found in the Universe at all. Man has in the first place his physical organisation: then in addition he has the etheric and the astral. The Universe on the other hand begins with the Etheric. Out there in the Cosmos the Physical is nowhere to be found. The Physical exists only on the Earth, and it is but empty fancy and imagination to speak of anything physical in the far Universe. In the Universe there is the Etheric and the Astral. There is also a third element within the Universe which we have yet to speak about in this present lecture, for the Cosmos too is threefold. But the threefoldness of the Cosmos, apart from the Earth, is different from the threefoldness of the Cosmos in which we include the Earth.

Let these feelings enter into our earthly consciousness, the perceiving of the Physical in our immediate earthly dwelling-place; the feeling of the Etheric, which is both on the Earth and in the Universe; the beholding of the Astral, glistening down to the Earth from the stars, and most intensely of all from the Sun-star. Then, when we consider all these things and place before our souls the majesty of this world-conception, we can well understand how in ancient times, when with the old instinctive clairvoyance men did not think so abstractly, but were still able to feel the majesty of a great conception, they were led to realise: “A thought so majestic as this cannot be conceived perpetually in all its fullness. We must take hold of it at one special time, allowing it to work on the soul in its full, unfathomable glory. It will then work on in the inner depths of our human being, without being spoilt and corrupted by our surface consciousness.” - If we consider by what means the old instinctive clairvoyance gave expression to such a feeling, then out of all that combined to give truth to this thought in mankind in olden time, there remains to us to-day the institution of the Christmas Festival.

On Christmas Night, man, as he stands here upon the Earth with his physical, his etheric and his astral bodies, feels himself to be related to the threefold Cosmos, which appears to him in its Etheric nature, shining so majestically, and with the magic wonder of the night in the blue of the heavens; while face to face with him is the Astral of the Universe, in the stars that glitter in towards the Earth. As he realises how the holiness of this cosmic environment is related to that which is on the Earth itself, he feels that he himself with his own Ego has been transplanted from the Cosmos into this world of Space. And now he may gaze upon the Christmas Mystery - the new-born Child, the Representative of Humanity on Earth, who, inasmuch as he is entering into childhood, is born into this world of Space. In the fullness and majesty of this Christmas thought, as he gazes on the Child that is born on Christmas Night, he exclaims: “Ex Deo Nascimur - I am born out of the Divine, the Divine that weaves and surges through the world of Space.”

When a man has felt this, when he has permeated himself through and through with it, then he may also recall what Anthroposophy has revealed to us about the meaning of the Earth. The Child on whom we are gazing is the outer sheath of That which is now born into Space. But whence is He born, that He might be brought to birth in the world of Space? According to what we have explained to-day, it can only be from Time. From out of Time the Child is born.

If we then follow out the life of this Child and His permeation by the Spirit of the Christ-Being, we come to realise that this Being, this Christ-Being, comes from the Sun. Then we shall look up to the Sun, and say to ourselves: “As I look up to the Sun, I must behold in the sunshine that Time, which in the world of Space is hidden. Within the Sun is Time, and from out of the Time that weaves and works within the Sun, Christ came forth, came out into Space, on to the Earth.”

What have we then in Christ on Earth? In Christ on Earth we have That, which coming from beyond Space, from outside of Space, unites with the Earth.

I want you to realise how our conception of the Universe changes, in comparison with the ordinary present-day conception, when we really enter into all that has come before our souls this evening. There in the Universe we have the Sun, with all that there appears to us to be immediately connected with it - all that is contained in the blue of the heavens, in the world of the stars. At another point in the Universe we have the Earth with humanity. When we look up from the Earth to the Sun, we are at the same time looking into the flow of Time.

Now from this there follows something of great significance. Man only looks up to the Sun in the right way (even if it be but in his mind) when, as he gazes upwards, he forgets Space and considers Time alone. For in truth, the Sun does not only radiate light, it radiates Space itself, and when we are looking into the Sun we are looking out of Space into the world of Time. The Sun is the unique star that it is because when we gaze into the Sun we are looking out of Space. And from that world, outside of Space, Christ came to men. At the time when Christianity was founded by Christ on Earth, man had been all too long restricted to the mere Ex Deo Nascimur, he had become altogether bound up in it, he had become a Space-being pure and simple. The reason why it is so hard for us to understand the traditions of primeval epochs, when we go back to them with the consciousness of present-day civilisation, is that they always had in mind Time, and not the world of Space. They regarded the world of Space only as an appendage of the world of Time.

Christ came to bring the element of Time again to men, and when the human heart, the human soul, the human spirit, unite themselves with Christ, then man receives once more the stream of Time that flows from Eternity to Eternity. What else can we human beings do when we die, i.e. when we go out of the world of Space, than hold fast to Him who gives Time back to us again? At the Mystery of Golgotha man had become to so great an extent a being of Space that Time was lost to him. Christ brought Time back again to men.

If, then, in going forth from the world of Space, men would not die in their souls as well as in their bodies, they must die in Christ, We can still be human beings of Space, and say: Ex Deo Nascimur, and we can look to the Child who comes forth from Time into Space, that he may unite Christ with humanity. But since the Mystery of Golgotha we cannot conceive of death, the bound of our earthly life, without this thought: “We must die in Christ.” Otherwise we shall pay for our loss of Time with the loss of Christ Himself, and, banished from Him, remain held spell-bound. We must fill ourselves with the Mystery of Golgotha. In addition to the Ex Deo Nascimur, we must find the In Christo Morimur. We must bring forth the Easter thought in addition to the Christmas thought. Thus the Ex Deo Nascimur lets the Christmas thought appear before our souls, and in the In Christo Morimur the Easter thought.

We can now say: On the Earth man has his three bodies, the physical, the etheric and the astral. The Etheric and Astral are also out there in the Cosmos, but the Physical is only to be found on the Earth. Out in the Cosmos there is no Physical. Thus we must say: On the Earth - physical, etheric, astral. In the Cosmos - no physical, but only the etheric and the astral.

Yet the Cosmos too is threefold, for what the Cosmos lacks at the lowest level, it adds above. In the Cosmos the Etheric is the lowest: on the Earth the Physical is the lowest. On Earth the Astral is the highest; in the Cosmos the highest is that of which man has to-day only the beginnings - that out of which his Spirit-Self will one day be woven. We may therefore say: In the Cosmos there is, as the third, the highest element, the Spirit-Selfhood.

Now we see the stars as expressions of something real. I compared their action to a gentle stroking. The Spirit-Selfhood that is behind them is indeed the Being that lovingly strokes, - only in this case it is not a single Being but the whole world of the Hierarchies. I gaze upon a man and see his form; I look at his eyes and see them shining towards me; I hear his voice; it is the utterance of the human being. In the same way I gaze up into the far Spaces of the world, I look upon the stars. They are the utterance of the Hierarchies, - the living utterance of the Hierarchies, kindling astral feeling. I gaze into the blue depths of the firmament and, perceive in it the outward revelation of the etheric body which is the lowest member of the whole world of the Hierarchies.

Now we may draw near to a still further realisation. We look out into the far Cosmos which goes out beyond earthly reality, even as the Earth with its physical substance and forces goes down beneath cosmic reality. As in the Physical the Earth has a sub-cosmic element, so in Spirit-Selfhood the Cosmos has a super-earthly element.

Physical science speaks of a movement of the Sun; and it can do so, for within the spatial picture of the Cosmos which surrounds us, we perceive by certain phenomena that the Sun is in movement. But that is only an image of the true Sun-movement,- an image cast into Space. If we are speaking of the real Sun it is nonsense to say that the Sun moves in Space; for Space itself is being radiated out by the Sun. The Sun not only radiates the light; the Sun creates the Space itself. And the movement of the Sun is only a spatial movement within this created Space. Outside of Space it is a movement in Time, What seems apparent to us - namely, that the Sun is speeding on towards the constellation of Hercules - is only a spatial image of the Time-evolution of the Sun-Being.

THE WHITSUNTIDE FESTIVAL- Its place in the study of Karma, 4th June, 1924, GA 353




From: holderlin66
Date: Fri May 21, 2004 1:30 pm
Subject: Dylan, Goethe, the Ascension, and more

Tarjei Straume wrote:

Steiner SAIZ:

Christ came to bring the element of Time again to men, and when the human heart, the human soul, the human spirit, unite themselves with Christ, then man receives once more the stream of Time that flows from Eternity to Eternity. What else can we human beings do when we die, i.e. when we go out of the world of Space, than hold fast to Him who gives Time back to us again? At the Mystery of Golgotha man had become to so great an extent a being of Space that Time was lost to him. Christ brought Time back again to men.

Bradford comments;

I like it. The Disciples of Sais (Novalis reference and Schiller reference) or Steiner Saiz. Nice. Spirit Selfhood that Steiner refers to in the lecture Tarjei brought up is a phase above the Consciousness Soul. We try to define these states of consciousness and layers of soul development to be able to see them clearly. Some prefer that all things remain vague, moody, unclear. But it doesn't work out that way. We glimpse in the lecture how an Initiate is humbly describing how he experiences the world and the stars in his Spirit Self. It is very different from how Nasa and the Intellectual and Consciousness soul prefer to view great masses and clumps of matter gathered out in the infinite space. Matter that, if it be rovers on Mars or probes to Jupiter, see Earth clumps extended as markers and gateways. Just as Mars is also Mars, but also the Devachan plane of Buddha and the transformation of hatred and rage into brotherhood and I AMness, worked out of Mars.

Sentient Soul layers can be clearly understood and we have not gotten very much beyond this phase yet. Intellectual and Consciousness Soul paradigms and people can be diagnosed as a measured Time Soul observation and most of us struggle in this region today. But Spirit Selfhood..you know, when you read what Steiner is attempting to make us Wonder at, you see him say, BLUE SKY, etheric. You see him say, twinkling Stars and Astral. Colonies of Spiritual Beings. You see him say, (see the words in the electronic sea, we see) I AM incarnates and Time is difficult to see, but Christ gives us Time as we leave space condense ourselves in Time and reincarnate into Space.

Here the Devachan that is depicted as Inner World, that blows up to enormous dimensions, our inner worlds become Devachan regions. This is what "What Dreams May Come" the Robin Williams film can tell you about our inner world in the Time of Spacelessness.

Christ crossed the mighty worlds of Beings and floated, feather like, dove like into our world of Space. Author of Space from his region of mighty Sun Beings He dropped in to see what condition our condition was in. Here is the bearer of the great Sun Evolution that authors Space and holds Time and is the bearer of I AMness. Such a title as Lord of Karma, means He is outside of Time reviews, catch this, reviews the spirits phases, needs, karmic circles, constellations of people in small form constellations, where the I AM will be set into their destiny like a jewel. A path of adventure to See self and others and discover the Way-Truth-Light. Light Space-Truth I AM-Way Time?

Let us examine technology and the Blue of the Etheric. Presently with film, many films that I have indicated on this list, are Occult Imaginations drawn, that normally, in the progress from Novel to imagination, were done in our mind's eye. Many of us have wrestled and still do with what we see in our mind's eye and say the Tolkien pictures. How close our pictures are to the special effects are important to us.

But now let us say, that in Eurythmy the Blue Curtain represented the Etheric and stands for this etheric in many Waldorf Schools and performance arenas. We cannot replace the true Etheric Christ with a technological Blue Ether can we? Or Can we? The Blue curtain represents the etheric and in front of the blue curtain Eurythmy colors weave and merge with music and poetry.

"Blue Screen : In Compositing, the foreground and background shots are shot seperately and later superimposed one on the other. Certain areas of the foreground have to be transparent for the background detail to show through. (If the foreground detail fills the entire frame, the background detail will not be visible)! For this purpose, the foreground object is usually shot against a plain blue screen. A particular shade of blue called Chroma Blue is used for this purpose. (Human skin does not contain this shade of blue). The blue area is later erased from the frame making the area transparent. The background detail can now show through this blank area. "

Special effects, now bringing us closer to Initiation Pictures, ask us to bridge underlying occult stories and themes with collective and specific pictures. Huge quetions arise in our psychic development as to whether as adults or as children we view such images and if we are conscious in our intellects or unconscious in the childhood edge of etheric formation of the brain. Forming the intellectual ripeness in the brain and finding ourselves in a world with real human actions, morals, deceptions and beings, allows the developed intellect and the conscious intellect to see behind the story. We can read the script with some grounding in common sense and common intellect.

The Child in the forming of the brain and building of the etheric thinking and visual capacity is struggling and can be jolted into ADHD and other disturbing fields if the child is too early assaulted with a wild array of unrelated pictures. All sorts of interior formation in the brain are put in motion in tics and shambles and nervous disorders. Yet, discovering and building Intelligence, Poetry, Language and picture allows us to know and understand Inner from OUter and how the unseen works its way into the motives and deeds of human beings.

Technology and film uses the BLUE SCREEN to bounce images off of, and specialize these images so that we, as adulted formed intellects, can see the workings of beings that we cannot yet see. Here the novel and Imagination and the difference between inner esoteric development and sound common sense meet on the ground of the culture and Time we share. This tells us in no uncertain terms that to particpate healthily in our culture we must protect children in their early forming from being swept away in a fallen Atlantean Wave of media images that destabalize the delicate formations of a child.

To see a World in a Grain of Sand
And a Heaven in a Wild Flower,
Hold Infinity in the palm of your hand
And Eternity in an hour.

Bradford continues;

The above is an offering by Blake. John Donne has made researches into the being of Time and how Time, sometimes infinite moments as gifts of Christ that stand there, and stun us... and we feel the gifts of the Child Christ. I think that title is something of a George MacDonald title is it not?

But below, are a series of sayings. These sayings are part of what Blake offered with the above indication of eternity. But here in the further offering we come into something unique and strange. Steiner often recounted how the clever gnomes would chatter and the country folk would hear the wise chattering of the gnomes and these little clever sayings were part of the moral universe that gnomes and the elemental kingdom whispered to peasants.

Today we don't hear these chatterings much, these cliches. But here for our understanding we can listen to what Blake could still collect and heard from the wise gnome klans. Gnomes that for us have disappeared into the Silcon streaming of electronic highways, as if the ancient streams and rivers of precious metals in the earth, which were the highways of the gnomes, bound to the starry streaming, has arisen from caves to our computer screens.

A Robin Redbreast in a Cage
Puts all Heaven in a Rage.
A dove house fill'd with doves and pigeons
Shudders Hell thro' all its regions.
A Dog starv'd at his Master's Gate
Predicts the ruin of the State.
A Horse misus'd upon the Road
Calls to Heaven for Human blood.
Each outcry of the hunted Hare
A fiber from the Brain does tear.

He who shall train the Horse to War
Shall never pass the Polar Bar.
The Beggar's Dog and Widow's Cat,
Feed them and thou wilt grow fat.
The Gnat that sings his Summer song
Poison gets from Slander's tongue.
The poison of the Snake and Newt
Is the sweat of Envy's Foot.

A truth that's told with bad intent
Beats all the Lies you can invent.
It is right it should be so;
Man was made for Joy and Woe;
And when this we rightly know
Thro' the World we safely go.

Every Night and every Morn
Some to Misery are Born.
Every Morn and every Night
Some are Born to sweet delight.
Some are Born to sweet delight,
Some are Born to Endless Night.


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