Contemplations
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Contemplation archives |
‘Behold, He is Coming with the Clouds’
by Reverend Reingard Knausenberger
An aspect of clouds is that they cover up, veil and hide. The material earthly world has long been described as a Maya, an illusion, because it draws a veil over the super sensible world and hides its spirit depth. Like clouds do when they hide the sun and stars, we can know, trust and believe they are there, but our immediate experience will be very different and contrary to this knowledge. This seems to be basic to earthly life, to have an initial, often fleeting, impression of a truth only for it to be withdrawn. For example:
A child is born and we stand in wonder, touched by the purity and glow around it. Then it cries out in need, and the heavenly impression disappears. A youngster flashes a bright smile, runs with buoyant exuberance full of joy and life. We see the potential and power still to come and our heart soars. The next moment he is naughty and cheeky, difficult. Gone is the sun he lit in our heart. Here comes a beautiful adolescent, lanky, shy, questioning, engaging. We see the fire in the eyes burning for a goal to be achieved, and we go the extra mile to be supportive, make personal sacrifices to enable freedom. Then suddenly she is under a dark cloud, moody, withdrawn, aggressive, stubborn. Hidden is the shining idealist. We fall in love, a light is lit in our whole being, warm and strong. How is it possible that someone else can release a power in me I didn't know can move mountains? Then one day the cloud cover has drifted in and what was once fulfilled is suddenly empty and void. – We have grown up into adulthood. Yes, we have experienced there is more than we see, we have been carried by the faith and trust of others, we have been graced with the power of love, we've grown in understanding and skill and have an inkling of the responsibility of freedom. We could grow to define a personal, individual inner space for ourselves. All this came about through experiencing the material world, by waking up in a physical body every day, through this earthly place which can cover up, veil, and hide truth and spirit reality. We can even produce clouds ourselves! But we can also access an inner sun, reach for the star of our true identity.
Once the heavenly ideal of Man was born into this earthly place. He came as a new-born child like every human being. His body grew and the world provided all these experiences of maya, of the cloud. His body died. But He gives a gift: not only does He establish a defined, individual inner space in the soul of Man and in the heart of the earth for the Ideal: true, pure, real – He fulfils it! It is here now in the world of illusion, but veiled.
He came in flesh and blood the first time. From now on He can only come in the sphere of consciousness. There, in that inner, individual free space the veil will be lifted where we wrestle to truly think, ponder, meditate, pray; where we wrestle to access our higher being.
From now on He comes through our experiencing in the material world. That is why we hear 'He comes with (or on) the clouds as the Son of Man'.
Every year we have an opportunity to 'grow up' a little bit more through the grace of the first Christmas event to the freeing consciousness of the new Christmas event. This is the Christmas experience intended for our time.
An aspect of clouds is that they cover up, veil and hide. The material earthly world has long been described as a Maya, an illusion, because it draws a veil over the super sensible world and hides its spirit depth. Like clouds do when they hide the sun and stars, we can know, trust and believe they are there, but our immediate experience will be very different and contrary to this knowledge. This seems to be basic to earthly life, to have an initial, often fleeting, impression of a truth only for it to be withdrawn. For example:
A child is born and we stand in wonder, touched by the purity and glow around it. Then it cries out in need, and the heavenly impression disappears. A youngster flashes a bright smile, runs with buoyant exuberance full of joy and life. We see the potential and power still to come and our heart soars. The next moment he is naughty and cheeky, difficult. Gone is the sun he lit in our heart. Here comes a beautiful adolescent, lanky, shy, questioning, engaging. We see the fire in the eyes burning for a goal to be achieved, and we go the extra mile to be supportive, make personal sacrifices to enable freedom. Then suddenly she is under a dark cloud, moody, withdrawn, aggressive, stubborn. Hidden is the shining idealist. We fall in love, a light is lit in our whole being, warm and strong. How is it possible that someone else can release a power in me I didn't know can move mountains? Then one day the cloud cover has drifted in and what was once fulfilled is suddenly empty and void. – We have grown up into adulthood. Yes, we have experienced there is more than we see, we have been carried by the faith and trust of others, we have been graced with the power of love, we've grown in understanding and skill and have an inkling of the responsibility of freedom. We could grow to define a personal, individual inner space for ourselves. All this came about through experiencing the material world, by waking up in a physical body every day, through this earthly place which can cover up, veil, and hide truth and spirit reality. We can even produce clouds ourselves! But we can also access an inner sun, reach for the star of our true identity.
Once the heavenly ideal of Man was born into this earthly place. He came as a new-born child like every human being. His body grew and the world provided all these experiences of maya, of the cloud. His body died. But He gives a gift: not only does He establish a defined, individual inner space in the soul of Man and in the heart of the earth for the Ideal: true, pure, real – He fulfils it! It is here now in the world of illusion, but veiled.
He came in flesh and blood the first time. From now on He can only come in the sphere of consciousness. There, in that inner, individual free space the veil will be lifted where we wrestle to truly think, ponder, meditate, pray; where we wrestle to access our higher being.
From now on He comes through our experiencing in the material world. That is why we hear 'He comes with (or on) the clouds as the Son of Man'.
Every year we have an opportunity to 'grow up' a little bit more through the grace of the first Christmas event to the freeing consciousness of the new Christmas event. This is the Christmas experience intended for our time.
Questions and I
by Reverend Reingard Knausenberger
Do you remember a moment where a question was asked, not necessarily directed to yourself, and then that question seemed to hover like a bird in a thermal upwind in the following silence – silence that stretches, becomes uncomfortable; how long can we hold that space open? Real questions open a space and wait patiently for the answer to ripen within it. Then there are questions, in the moment of hearing them, we know: I am meant! This is a call to me. The answer is for me to find. Like lightning tearing open the curtain to the Self, this question will orientate me from now on.
It seems that the basis for our relationship with spiritual beings today is in the form of questions. I can only ask and be open to receive an answer, not presume and assume to already know. It is the same for relationships with other human beings, and with angelic beings, and with Christ. The archangel Michael has a name that translates into a question: Who is like God? How long does this question resound in us until we realise individually: I need to give my answer, I am meant!
When we enter sleep at night, can we imagine an angel expectantly waiting with: what have you brought for me? Or, when we die: When have you been truly yourself?
Questions also come in the form of destiny events, especially if they are recurring. They always open a space for a different, new response. If we watch out for the silence, that stretches and waits, no matter how much we try to divert and flee and cover up, it remains in the background patiently waiting for the real answer: I … ! Waits for the I to give birth to itself, that power that works as an individual godly-spiritual power in the innermost core.
If we accept that our physical body is connected with the earth, our life-body with the life-body of the world and our feeling body with the starry sphere, then our conscious core, the I, is also a distinct member of our being and connected to the consciousness of the whole of humanity. The name Christ translates into I AM, and means the power that can say I to the whole of Humanity.
In John 15: 1-15 Christ says I AM the true Vine. In these profound words we realise a deep question emerging: How do I become an I AM? To give birth, ponder and live the own authentic I: it leads to an experience, that it is a long path from I to I AM. A path which will stretch and fill the silence between incarnations, until the I remains and holds its conscious Self in eternal Beingness.
I Am: The true Vine
and my Father builds the earth out of Truth.
The I transforms all of being human.
The power of transformation stems from the Fatherground.
Whoever does not strive for the fruit of Spirit will be taken away.
Whoever bears fruit, will be cleansed, so that he bears richer fruit.
These words cleanse you.
Remain in my I. Then I will remain in you.
The branch cannot bear fruit out of itself,
if it does not remain on the vine.
You cannot bear true fruit of Spirit
if you do not remain in my I AM.
I AM: the Vine. You: the branches.
Whoever remains in Me and I in him brings much fruit.
You can only work as true human beings through the I.
(interpretation through Rev. S. Gussmann)
Do you remember a moment where a question was asked, not necessarily directed to yourself, and then that question seemed to hover like a bird in a thermal upwind in the following silence – silence that stretches, becomes uncomfortable; how long can we hold that space open? Real questions open a space and wait patiently for the answer to ripen within it. Then there are questions, in the moment of hearing them, we know: I am meant! This is a call to me. The answer is for me to find. Like lightning tearing open the curtain to the Self, this question will orientate me from now on.
It seems that the basis for our relationship with spiritual beings today is in the form of questions. I can only ask and be open to receive an answer, not presume and assume to already know. It is the same for relationships with other human beings, and with angelic beings, and with Christ. The archangel Michael has a name that translates into a question: Who is like God? How long does this question resound in us until we realise individually: I need to give my answer, I am meant!
When we enter sleep at night, can we imagine an angel expectantly waiting with: what have you brought for me? Or, when we die: When have you been truly yourself?
Questions also come in the form of destiny events, especially if they are recurring. They always open a space for a different, new response. If we watch out for the silence, that stretches and waits, no matter how much we try to divert and flee and cover up, it remains in the background patiently waiting for the real answer: I … ! Waits for the I to give birth to itself, that power that works as an individual godly-spiritual power in the innermost core.
If we accept that our physical body is connected with the earth, our life-body with the life-body of the world and our feeling body with the starry sphere, then our conscious core, the I, is also a distinct member of our being and connected to the consciousness of the whole of humanity. The name Christ translates into I AM, and means the power that can say I to the whole of Humanity.
In John 15: 1-15 Christ says I AM the true Vine. In these profound words we realise a deep question emerging: How do I become an I AM? To give birth, ponder and live the own authentic I: it leads to an experience, that it is a long path from I to I AM. A path which will stretch and fill the silence between incarnations, until the I remains and holds its conscious Self in eternal Beingness.
I Am: The true Vine
and my Father builds the earth out of Truth.
The I transforms all of being human.
The power of transformation stems from the Fatherground.
Whoever does not strive for the fruit of Spirit will be taken away.
Whoever bears fruit, will be cleansed, so that he bears richer fruit.
These words cleanse you.
Remain in my I. Then I will remain in you.
The branch cannot bear fruit out of itself,
if it does not remain on the vine.
You cannot bear true fruit of Spirit
if you do not remain in my I AM.
I AM: the Vine. You: the branches.
Whoever remains in Me and I in him brings much fruit.
You can only work as true human beings through the I.
(interpretation through Rev. S. Gussmann)
The Clarion Call
by Reverend Reingard Knausenberger
Awakening is a basic theme of the Michaelic age. Égeire! Wake up! is the clarion call of the guiding spirit of our time. The Greek word égeire means: wake up! as well as: rise up, stand up! or even: stretch upwards!
It is an ancient word of the Mystery schools, used to address the inner core of the human being, calling up his I Am. In the Apocalypse (Revelation 11) this word rings out after the Seer of Patmos receives the booklet from the hand of the archangel and ingests it into his innermost being.
Wake up in the knowledge of the World of Spirit, stretch yourself towards its reality through the power of your I Am. – Could this call not be recognised in many personal and world events which grip and move our soul? –
The archangel gives the awakened Seer a measuring rod with which he can measure the temple according to the measure of those who wish to worship in it. – Could we say: he hands over to the wakeful human being the renewed, spirit-appropriate Sacrament? –
As diverse as the destiny paths are which have led us in this lifetime to come into contact with The Christian Community, so uniform is nonetheless the wake-up call which has rung out over every one: Égeire!
Stand up and become a pillar in the new temple.
Awakening is a basic theme of the Michaelic age. Égeire! Wake up! is the clarion call of the guiding spirit of our time. The Greek word égeire means: wake up! as well as: rise up, stand up! or even: stretch upwards!
It is an ancient word of the Mystery schools, used to address the inner core of the human being, calling up his I Am. In the Apocalypse (Revelation 11) this word rings out after the Seer of Patmos receives the booklet from the hand of the archangel and ingests it into his innermost being.
Wake up in the knowledge of the World of Spirit, stretch yourself towards its reality through the power of your I Am. – Could this call not be recognised in many personal and world events which grip and move our soul? –
The archangel gives the awakened Seer a measuring rod with which he can measure the temple according to the measure of those who wish to worship in it. – Could we say: he hands over to the wakeful human being the renewed, spirit-appropriate Sacrament? –
As diverse as the destiny paths are which have led us in this lifetime to come into contact with The Christian Community, so uniform is nonetheless the wake-up call which has rung out over every one: Égeire!
Stand up and become a pillar in the new temple.
The Power of Silence
contemplation on Mark 7, 31-37
by Reverend Christine Voigts, Windhoek-Namibia
An unexpected moment of silence always makes a deep impression on us. If we experience silence consciously, it inevitably wakes us up and makes us alert. The heightened awareness that this kind of silence can evoke is of a totally different quality than the silence that lulls us to sleep. Therefore we might imagine how high the constant level of alertness in a deaf person might be, seeing that deafness brings along a world of absolute deep silence.
The experience of silence as a positive force is rapidly diminishing in modern day living, or it is becoming a precious, sought after occasion as it is not a natural part of our life. Millions of people do not know any more how vitally important silence is: to renew life-forces, to become truly creative and inventive, to connect with one's own inner individual being, to speak in a right way.
It is, however, crucial to our health, physically and mentally, actively or passively, to relax, let our senses rest, sit up straight inwardly and try to listen, to hear what silence wants to tell us.
The Act of Consecration of Man is full of moments of silence. Do we notice? Do we wait for them, receive them and try and observe what is happening there? Why is silence such an outstanding, essential quality in the celebration of the new Sacraments?
When the Regional Council of the Southern African Region meets once a year in one of our congregations, there is a lot of talking, lively and intense, joyous and good. There is a sharing and communicating of visions, aims, concerns. But equally important is, that we share moments of deep silence, where we learn to listen and hear – and speak, Ephphata! – open up to a new way of hearing and speaking with one another out of the word of silence.
In every Act of Consecration of Man the word of Christ starts to speak within everyone of us; this is a fact, but can we open up to this, in ourselves and in the other? This is a central reason for us making the effort to meet, that this quality of a new hearing, a new speaking will increasingly grow among us and enable us to become ONE dynamic strong movement of religious renewal in Africa.
An unexpected moment of silence always makes a deep impression on us. If we experience silence consciously, it inevitably wakes us up and makes us alert. The heightened awareness that this kind of silence can evoke is of a totally different quality than the silence that lulls us to sleep. Therefore we might imagine how high the constant level of alertness in a deaf person might be, seeing that deafness brings along a world of absolute deep silence.
The experience of silence as a positive force is rapidly diminishing in modern day living, or it is becoming a precious, sought after occasion as it is not a natural part of our life. Millions of people do not know any more how vitally important silence is: to renew life-forces, to become truly creative and inventive, to connect with one's own inner individual being, to speak in a right way.
It is, however, crucial to our health, physically and mentally, actively or passively, to relax, let our senses rest, sit up straight inwardly and try to listen, to hear what silence wants to tell us.
The Act of Consecration of Man is full of moments of silence. Do we notice? Do we wait for them, receive them and try and observe what is happening there? Why is silence such an outstanding, essential quality in the celebration of the new Sacraments?
When the Regional Council of the Southern African Region meets once a year in one of our congregations, there is a lot of talking, lively and intense, joyous and good. There is a sharing and communicating of visions, aims, concerns. But equally important is, that we share moments of deep silence, where we learn to listen and hear – and speak, Ephphata! – open up to a new way of hearing and speaking with one another out of the word of silence.
In every Act of Consecration of Man the word of Christ starts to speak within everyone of us; this is a fact, but can we open up to this, in ourselves and in the other? This is a central reason for us making the effort to meet, that this quality of a new hearing, a new speaking will increasingly grow among us and enable us to become ONE dynamic strong movement of religious renewal in Africa.
How does something NEW enter into our life?
by Rev. Reingard Knausenberger
It is a surprising phenomena to notice when visiting a place of childhood after a long time, how suddenly memories rise up and touch deep chords in the soul. Or, to notice how we feel about a route we drive along every day, where without thinking we register changes and respond. It has become so part of us. Routines, habits, all these things that we do with regularity and consistency, inscribe themselves into our deeper self. They form and structure our being into unconscious places and create orientation. In our spiritual life where we establish such rhythms of prayer, meditation and times of contemplation, we are purposefully building reference points into ourselves that can become stable and solid supports. The secret to all this is: 'again and again, over and over' seemingly the same thing. The danger is, that we get lost in unconscious automatic actions. The challenge is, to approach these areas ever anew, as if for the first time, open, mindful and alert. Then we start noticing finer nuances and changes that went unnoticed before. Layer by layer the routine becomes a journey of discovery. We begin to approach it like a friend, experiencing it more and more as meaningful meetings which are familiar in ever deeper ways. It even feels like it is reciprocal, like being met and seen, too.
Many a judgment and preconceived opinion dissolves along the way. Indeed, what once was 'just routine' and possibly boring, a thing to get over with quickly, turns into a source of strength, inspiration and new impulses.
'Do you not know, that you also influence and determine the destiny of the angels?' Paul writes in his letters.
It is specifically these places of rhythm, routine and repetition that present open doors for new ideas and new events to enter our lives, particularly if attended to with mindful care. We receive what comes from the angelic world and the angelic world receives what comes from human beings. Something NEW enters our life continuously. It just needs to be noticed.
It is a surprising phenomena to notice when visiting a place of childhood after a long time, how suddenly memories rise up and touch deep chords in the soul. Or, to notice how we feel about a route we drive along every day, where without thinking we register changes and respond. It has become so part of us. Routines, habits, all these things that we do with regularity and consistency, inscribe themselves into our deeper self. They form and structure our being into unconscious places and create orientation. In our spiritual life where we establish such rhythms of prayer, meditation and times of contemplation, we are purposefully building reference points into ourselves that can become stable and solid supports. The secret to all this is: 'again and again, over and over' seemingly the same thing. The danger is, that we get lost in unconscious automatic actions. The challenge is, to approach these areas ever anew, as if for the first time, open, mindful and alert. Then we start noticing finer nuances and changes that went unnoticed before. Layer by layer the routine becomes a journey of discovery. We begin to approach it like a friend, experiencing it more and more as meaningful meetings which are familiar in ever deeper ways. It even feels like it is reciprocal, like being met and seen, too.
Many a judgment and preconceived opinion dissolves along the way. Indeed, what once was 'just routine' and possibly boring, a thing to get over with quickly, turns into a source of strength, inspiration and new impulses.
'Do you not know, that you also influence and determine the destiny of the angels?' Paul writes in his letters.
It is specifically these places of rhythm, routine and repetition that present open doors for new ideas and new events to enter our lives, particularly if attended to with mindful care. We receive what comes from the angelic world and the angelic world receives what comes from human beings. Something NEW enters our life continuously. It just needs to be noticed.
Chalice Process
by Rev. Reingard Knausenberger
When the Act of Consecration of Man begins, the priest enters holding the covered golden chalice close to the heart. It is placed onto the altar, in the centre, in silence, visible for the whole community. Everything will now 'revolve' around this centre, subjectively and objectively. In the preparation for the Gospel reading we hear of the heart, that it be pure and be filled with the power and working of Christ. Can we feel how this calls upon us, every time anew, to engage from the heart, with true enquiry and listening? When the chalice is unveiled at the beginning of the Offertory, the prepared bread is placed onto the altar, but the chalice itself is empty. How do we feel this emptiness: as hopeful anticipation or as a question to us? What are we ready to bring into motion and offer up of our normal life, of our usual thinking, feeling and doing in order to go toward the working of Grace, which flows from the Father, Son and Spirit?
During the further unfolding of the service, we see mostly not the chalice, but the large open form in the shape of a U on the back of the chasuble which the priest wears. It expresses the objective soul-gesture of our community in this moment. Like the empty chalice opened upwards, receptive for all powers that sustain our life, for all the gifts of grace that go beyond what we consciously grasp. But in front, facing the chalice, the chasuble has another form, like a large 8, a lemniscate, the sign of infinity. In front is where we develop our own activity through hands and arms, eyes and mouth. From the front we are more ourselves. This sign is facing the chalice. One could say, it enhances the chalice. The lemniscate becomes visible for all when the priest turns and speaks “Christ in you”, expressing the subjective stance of the individual reaching out to be in relationship to the chalice. In feeling the Divine Son we may reach out to the future of our humanity in Becoming, so that our heart-chalice may be filled with healing forces.
The form of the chalice and the form of the lemniscate, together they show us the form of the spiritual human being in space and time. Felt as an inner process it becomes a weaving together of our mindfulness, love and willing devotion with a content not our own, nor of our creation. In every aspect of life we can engage in the chalice process: an intimate weaving together of subjective and objective destiny in unity of being.
When the Act of Consecration of Man begins, the priest enters holding the covered golden chalice close to the heart. It is placed onto the altar, in the centre, in silence, visible for the whole community. Everything will now 'revolve' around this centre, subjectively and objectively. In the preparation for the Gospel reading we hear of the heart, that it be pure and be filled with the power and working of Christ. Can we feel how this calls upon us, every time anew, to engage from the heart, with true enquiry and listening? When the chalice is unveiled at the beginning of the Offertory, the prepared bread is placed onto the altar, but the chalice itself is empty. How do we feel this emptiness: as hopeful anticipation or as a question to us? What are we ready to bring into motion and offer up of our normal life, of our usual thinking, feeling and doing in order to go toward the working of Grace, which flows from the Father, Son and Spirit?
During the further unfolding of the service, we see mostly not the chalice, but the large open form in the shape of a U on the back of the chasuble which the priest wears. It expresses the objective soul-gesture of our community in this moment. Like the empty chalice opened upwards, receptive for all powers that sustain our life, for all the gifts of grace that go beyond what we consciously grasp. But in front, facing the chalice, the chasuble has another form, like a large 8, a lemniscate, the sign of infinity. In front is where we develop our own activity through hands and arms, eyes and mouth. From the front we are more ourselves. This sign is facing the chalice. One could say, it enhances the chalice. The lemniscate becomes visible for all when the priest turns and speaks “Christ in you”, expressing the subjective stance of the individual reaching out to be in relationship to the chalice. In feeling the Divine Son we may reach out to the future of our humanity in Becoming, so that our heart-chalice may be filled with healing forces.
The form of the chalice and the form of the lemniscate, together they show us the form of the spiritual human being in space and time. Felt as an inner process it becomes a weaving together of our mindfulness, love and willing devotion with a content not our own, nor of our creation. In every aspect of life we can engage in the chalice process: an intimate weaving together of subjective and objective destiny in unity of being.
One Heart and One Soul
by Rev. Reingard Knausenberger
The ideal of community seems to light up for humankind for a short while in its purest form through the Whitsun experience of the apostles (as described in the Book of the Acts of the Apostles in the first chapters). They share their community of life from a source of knowledge that is conscious spiritual experience. They experience individuality and unity as One Heart and One Soul, an all-inclusive, all-transforming activity. The image of the flames that lit up above their heads as they pray in common focus could be seen as only the tip of a greater flame which permeates the whole person, while the body is only the wick which gives this spirit force opportunity to be at work on earth. Their community living is akin to the sharing of a flame, which will only multiply, not diminish in the act of sharing. This flame is autonomous, holding itself in balance, able to merge and separate at will, producing light and warmth, always focused upwards, while completely self-accountable. Intuitively everyone will understand this ideal, have a deep longing for it.
To achieve this level of self-control and ordering of soul forces in full conscious knowing is the task the second half of the year poses, as we take up the challenges of St. John’s Tide, the ten week path to Michaelmas, through to a new Advent experience.
How does the flame we light not burn and consume and hurt or take, doing the opposite of what ideally wants to happen? What is the message of John, the lesson of Paul, the gesture of Michael that might guide us to transform our flame into the gifting wisdom of becoming One Heart and One Soul?
The ideal of community seems to light up for humankind for a short while in its purest form through the Whitsun experience of the apostles (as described in the Book of the Acts of the Apostles in the first chapters). They share their community of life from a source of knowledge that is conscious spiritual experience. They experience individuality and unity as One Heart and One Soul, an all-inclusive, all-transforming activity. The image of the flames that lit up above their heads as they pray in common focus could be seen as only the tip of a greater flame which permeates the whole person, while the body is only the wick which gives this spirit force opportunity to be at work on earth. Their community living is akin to the sharing of a flame, which will only multiply, not diminish in the act of sharing. This flame is autonomous, holding itself in balance, able to merge and separate at will, producing light and warmth, always focused upwards, while completely self-accountable. Intuitively everyone will understand this ideal, have a deep longing for it.
To achieve this level of self-control and ordering of soul forces in full conscious knowing is the task the second half of the year poses, as we take up the challenges of St. John’s Tide, the ten week path to Michaelmas, through to a new Advent experience.
How does the flame we light not burn and consume and hurt or take, doing the opposite of what ideally wants to happen? What is the message of John, the lesson of Paul, the gesture of Michael that might guide us to transform our flame into the gifting wisdom of becoming One Heart and One Soul?
To Become an "I AM"
by Rev. Reingard Knausenberger
In the Old Testament, when Moses asked God for a self-description, the only answer he received was “I AM the I AM”. This is the ultimate power word.
The words I AM express all the creative power in the universe.
It is no coincidence that Jesus only began to use the words ‘I AM’ when describing himself after the experience in the wilderness, after being tested by the adversaries, after the baptism in the Jordan, after the power of the Son of God united with him.
Seven times Jesus speaks these words in the Gospel of John, every time in a different form. And every time the Christ in him reveals another facet of His power.
The words: ‘I AM the bread of life’ make clear how through His power the human organism is re-formed (the double sense of the word) right into its innermost being-ness. In the Lord’s Prayer we also hear the word of bread, which indicates the physical foundation upon which alone our human existence can unfold. ‘I AM the light of the world’ makes apparent how the soul-penetrated life process becomes radiant with light when Christ lives in these.
‘I AM the door’ points to the soul, which opens itself to the spirit of God whenever Christ enters into it. ‘I AM the good shepherd’ shows the mission and responsibility of the human ‘I’, when it begins to feel connected with other human beings in the world. “I AM the resurrection and the life’ expresses that rebirth out of the spirit can happen through Christ, and how then new life unfolds. In this new life the Wholeness of the human Spirit-Being reveals itself. This is apparent in the words: ‘I AM the Way, the Truth and the Life.’ And finally, the words: ‘I AM the true vine’ say that humankind can find the connection to its original source of creation, to the Father God, again through Christ.
After Easter Sunday, the disciples experience this Christ-power manifesting again in different forms, individually, archetypally. The Gospels describe this in the seven-fold appearances of the Risen One. They mirror the progression of the individual soul uniting with the universal power of the I AM. The Ascension experience is then truly: ‘I Am with you always until the end of time’. This expansion, which is all-inclusive, ignites the flame of Whitsun: out of the central sun of I AM, the individual flames of Love. Every year, as we engage with this process, we set our inner bearings a little more clearly and deeply towards this purpose of our human journey. May it continue to rise up from unconsciousness to the clarity of full consciousness.
In the Old Testament, when Moses asked God for a self-description, the only answer he received was “I AM the I AM”. This is the ultimate power word.
The words I AM express all the creative power in the universe.
It is no coincidence that Jesus only began to use the words ‘I AM’ when describing himself after the experience in the wilderness, after being tested by the adversaries, after the baptism in the Jordan, after the power of the Son of God united with him.
Seven times Jesus speaks these words in the Gospel of John, every time in a different form. And every time the Christ in him reveals another facet of His power.
The words: ‘I AM the bread of life’ make clear how through His power the human organism is re-formed (the double sense of the word) right into its innermost being-ness. In the Lord’s Prayer we also hear the word of bread, which indicates the physical foundation upon which alone our human existence can unfold. ‘I AM the light of the world’ makes apparent how the soul-penetrated life process becomes radiant with light when Christ lives in these.
‘I AM the door’ points to the soul, which opens itself to the spirit of God whenever Christ enters into it. ‘I AM the good shepherd’ shows the mission and responsibility of the human ‘I’, when it begins to feel connected with other human beings in the world. “I AM the resurrection and the life’ expresses that rebirth out of the spirit can happen through Christ, and how then new life unfolds. In this new life the Wholeness of the human Spirit-Being reveals itself. This is apparent in the words: ‘I AM the Way, the Truth and the Life.’ And finally, the words: ‘I AM the true vine’ say that humankind can find the connection to its original source of creation, to the Father God, again through Christ.
After Easter Sunday, the disciples experience this Christ-power manifesting again in different forms, individually, archetypally. The Gospels describe this in the seven-fold appearances of the Risen One. They mirror the progression of the individual soul uniting with the universal power of the I AM. The Ascension experience is then truly: ‘I Am with you always until the end of time’. This expansion, which is all-inclusive, ignites the flame of Whitsun: out of the central sun of I AM, the individual flames of Love. Every year, as we engage with this process, we set our inner bearings a little more clearly and deeply towards this purpose of our human journey. May it continue to rise up from unconsciousness to the clarity of full consciousness.
The Weight of the Earth
by Rev. Reingard Knausenberger
Weight and levity are experiences we know well; this pull of gravity and then overcoming and rising up beyond the feeling of heaviness into a place of balance. As a healthy, strong person we often don't even notice that we continually wrestle with the forces of weight and levity, between left and right, up and down, around our free centre. We also often don't notice that we owe our ability for clear discernment and our healthy consciousness to this wrestling.
Then there is, of course, also the inner heaviness, the weighing down of the soul. Everyone encounters this as a mood, and which can also manifest as an illness, the most common illness in our present time, depression. It seems lives have become heavier to bear. How many tempting offers then catch our eye for relief, distraction, magical solutions. How intensely can then the longing awaken in us for those winged beings that know how to rise above the downward pull.
Step by step, through all the realms of heaven God descended to set foot on the earth as a human being, descending into the place of heaviness, weight and gravity; into the rock, into death – the hardest, heaviest of all.
The power which He wrestled free from this is still at work. It is still alive and active and can work deeply in those heavy times. It is at work for everyone, in everyone. Arise! it is important what you experience your wrestling, your overcoming: not only for yourself, but for the resurrection of the earth.
The earth has 'weight', and for the future, it is the most important thing in the world.
Weight and levity are experiences we know well; this pull of gravity and then overcoming and rising up beyond the feeling of heaviness into a place of balance. As a healthy, strong person we often don't even notice that we continually wrestle with the forces of weight and levity, between left and right, up and down, around our free centre. We also often don't notice that we owe our ability for clear discernment and our healthy consciousness to this wrestling.
Then there is, of course, also the inner heaviness, the weighing down of the soul. Everyone encounters this as a mood, and which can also manifest as an illness, the most common illness in our present time, depression. It seems lives have become heavier to bear. How many tempting offers then catch our eye for relief, distraction, magical solutions. How intensely can then the longing awaken in us for those winged beings that know how to rise above the downward pull.
Step by step, through all the realms of heaven God descended to set foot on the earth as a human being, descending into the place of heaviness, weight and gravity; into the rock, into death – the hardest, heaviest of all.
The power which He wrestled free from this is still at work. It is still alive and active and can work deeply in those heavy times. It is at work for everyone, in everyone. Arise! it is important what you experience your wrestling, your overcoming: not only for yourself, but for the resurrection of the earth.
The earth has 'weight', and for the future, it is the most important thing in the world.
The Way and I
– autobiography and biography
by Rev. Reingard Knausenberger
There are routes we go along daily, walking or driving. They become familiar, part of life’s routine which don’t need absolute attention all the time. Sometimes we don’t even remember in detail how we got from A to B, the way seemed to have lead us on. There was a time when a person experienced this as a matter of course that it was the way leading him on, especially if he was on foot or at night and on a long journey. It was: the way leads me — like a being going before me.
For us now it is probably more like: I go and make the way, I decide at each turn and stop anew how to continue, I lead and leave in my wake the result, which is the way. Yet even then we might notice how often we choose certain stretches because they ‘speak to us’.
A modern author (Herbert Hahn) calls his autobiography ‘The Way, which led me’, implying another subject other than himself: The Way as an opposite, a companion and co-creator of the story. So he comes into conversation with his biography and recognizes how much the Way and the ego are two or one, searching: on which level does the human-being become a unity with the Way? Which one guides?
To a certain extent, the Way is a given (others may also go the same way), but individually we can relate to it differently: I travel in order to arrive, the way is ‘in the way’, or I entrust myself to the way and its guidance. The latter approach weaves what is a complete outer, outside event together with human inwardness in events which unfold in time. We call it destiny.
There are routes we go along daily, walking or driving. They become familiar, part of life’s routine which don’t need absolute attention all the time. Sometimes we don’t even remember in detail how we got from A to B, the way seemed to have lead us on. There was a time when a person experienced this as a matter of course that it was the way leading him on, especially if he was on foot or at night and on a long journey. It was: the way leads me — like a being going before me.
For us now it is probably more like: I go and make the way, I decide at each turn and stop anew how to continue, I lead and leave in my wake the result, which is the way. Yet even then we might notice how often we choose certain stretches because they ‘speak to us’.
A modern author (Herbert Hahn) calls his autobiography ‘The Way, which led me’, implying another subject other than himself: The Way as an opposite, a companion and co-creator of the story. So he comes into conversation with his biography and recognizes how much the Way and the ego are two or one, searching: on which level does the human-being become a unity with the Way? Which one guides?
To a certain extent, the Way is a given (others may also go the same way), but individually we can relate to it differently: I travel in order to arrive, the way is ‘in the way’, or I entrust myself to the way and its guidance. The latter approach weaves what is a complete outer, outside event together with human inwardness in events which unfold in time. We call it destiny.
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I feel my destiny,
My destiny finds me. I feel my star, My star finds me. |
I feel my goals,
My goals find me. My soul and the world Are One alone. |
‘Dance of Peace’ Rudolf Steiner called a verse, of which these lines are an excerpt.
The coming together of individual inwardness and of a destiny event can be described as ‘Way’, a relationship which (eventually) allows peace to appear like the rainbow when the right conditions are created. Allowing the path to lead even if danger, trials and loss come upon us, or maybe even because of these, brings awareness to each step and where it is placed. As one step enables the next one, a ‘higher hope’ begins to carry one onwards: the way has a goal and will lead me to it. The Way in the world – the true intention and will within the human being: when these two come together and merge to be one, a ‘dance of peace’ evolves.
The coming together of individual inwardness and of a destiny event can be described as ‘Way’, a relationship which (eventually) allows peace to appear like the rainbow when the right conditions are created. Allowing the path to lead even if danger, trials and loss come upon us, or maybe even because of these, brings awareness to each step and where it is placed. As one step enables the next one, a ‘higher hope’ begins to carry one onwards: the way has a goal and will lead me to it. The Way in the world – the true intention and will within the human being: when these two come together and merge to be one, a ‘dance of peace’ evolves.
A Gift for Life
by Rev. Reingard Knausenberger
It is always a special, festive moment to receive a gift, wrapped with care and beautifully presented. The good wishes and loving thoughts and effort that it expresses are already an essential part of what makes it a true gift.
The Act of Consecration of Man is such a true gift. When we receive it at Christmas time, it comes to us from a carefully prepared beautiful altar. Then it becomes apparent: this is only the ‘wrapping’. Even as the year progresses, this ‘gift wrapping’ will change, or rather, show many different colourful layers; like many nuances of love ̶̶ from The Giver.
As with any gift, though, the wrapping is only the beginning. To unpack it with anticipation, interested to see what will reveal itself, is part of the experience.
The joy of discovery is also part of The Act of Consecration.
Then comes the actual content, the real gift, what all the packaging was about. Now what? Sometimes, what reveals itself is not what we expected; sometimes, we don’t immediately recognize what the gift can mean for us. It requires involvement to understand, to work it out and how to integrate it into one’s life. Sometimes, it just needs time to get used to it and discover in daily life, how it can be an enhancement. One thing is certain: what happens with the gift once it is given lies entirely in the freedom of the receiver.
The Act of Consecration of Man is a precious gift. With great care and love The Giver ‘wraps’ everything into it our heart could wish, hope and strive for, Sunday after Sunday, day after day, so that it may lead us to discoveries of deep, reverent joy.
It is always a special, festive moment to receive a gift, wrapped with care and beautifully presented. The good wishes and loving thoughts and effort that it expresses are already an essential part of what makes it a true gift.
The Act of Consecration of Man is such a true gift. When we receive it at Christmas time, it comes to us from a carefully prepared beautiful altar. Then it becomes apparent: this is only the ‘wrapping’. Even as the year progresses, this ‘gift wrapping’ will change, or rather, show many different colourful layers; like many nuances of love ̶̶ from The Giver.
As with any gift, though, the wrapping is only the beginning. To unpack it with anticipation, interested to see what will reveal itself, is part of the experience.
The joy of discovery is also part of The Act of Consecration.
Then comes the actual content, the real gift, what all the packaging was about. Now what? Sometimes, what reveals itself is not what we expected; sometimes, we don’t immediately recognize what the gift can mean for us. It requires involvement to understand, to work it out and how to integrate it into one’s life. Sometimes, it just needs time to get used to it and discover in daily life, how it can be an enhancement. One thing is certain: what happens with the gift once it is given lies entirely in the freedom of the receiver.
The Act of Consecration of Man is a precious gift. With great care and love The Giver ‘wraps’ everything into it our heart could wish, hope and strive for, Sunday after Sunday, day after day, so that it may lead us to discoveries of deep, reverent joy.