Contemplations
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Contemplation archives |
“Our Developing World”
by Rev. Malcolm Allsop
As the subject of computer simulation grows, in conjunction of course, with the growing potential to create virtual and artificial realities, another, older theme is re-enlivened: what, or who is behind “all this”, all that we know as life? Can these continuing forays into understanding our universe shed new light on the perennial religious and philosophical debate on a cosmic intelligence, a divine creator, God? We can feel almost overwhelmed by the stream of new terminology which is reflecting the steps of the scientific establishment: virtual reality, 3D printing, genetic modification of living beings, The Matrix, photo-shop, augmented reality. Much of this is a challenge to our sensory perception: imitation wood window frames, solid-looking car wings which are in fact pop-out-again plastic, seedless grapes, cosmetic and gender-changing surgery.
Numerous articles appear on such themes and the thought grows closer: if we can simulate so well our reality, then maybe our reality is being simulated from somewhere else. ...Already in 2003 a research paper from Oxford University suggested there may be members of an advanced “post human” civilisation with vast computing power, choosing to run simulations of their ancestors – us! – in the universe, (i.e. here on earth). Many supporters of such ideas exist, partly putting up large sums of money for further research. Critics are quoted as saying that such an idea is logically possible but the probability is very slim. A fascinating space to watch in the times ahead.
Two further considerations enlarge the picture. Firstly, a parallel phenomenon: as our perception and grasp of our long familiar and trusted surroundings are increasingly tested, there is a united and widespread cry for authenticity, for honesty, accountability, reconciliation, i.e. for soul forces which are in our hands to (re-) develop and fine tune, and which are part of those worlds which survive our physical home. Not exactly an ‘equal and opposite’ force, but something in that direction, that we develop a conscious foothold within ourselves, and within these outer developments and explorations.
Secondly, some of the statements made concerning theories about our existence and origins have a familiar ring to them. For example, that we might be a simulation is, argues Rich Terrile, a NASA scientist, a simpler explanation for our existence than the idea that we are the first generation to rise up from primordial ooze and evolve into molecules, biology and eventually intelligence and self-awareness. We might formulate it that we are created from an archetype – different language but wrestling with related concepts? Or, in the earlier reference, that there are higher beings – a ‘post-human civilisation’ – who are ‘simulating’ their earlier phase of existence. We might speak of the ninth and tenth hierarchies and mankind’s striving towards an angelic stage of development?
Rich Terrile, when asked “who has created this simulation (of the universe)? responded, “Our future selves.”
The vanguards of society – artists, scientists, spiritual teachers – are the ones closest to an inkling of the future that approaches us, towards which we develop. They each bear their own terms of reference, but all are drawing closer to a common truth?
As the subject of computer simulation grows, in conjunction of course, with the growing potential to create virtual and artificial realities, another, older theme is re-enlivened: what, or who is behind “all this”, all that we know as life? Can these continuing forays into understanding our universe shed new light on the perennial religious and philosophical debate on a cosmic intelligence, a divine creator, God? We can feel almost overwhelmed by the stream of new terminology which is reflecting the steps of the scientific establishment: virtual reality, 3D printing, genetic modification of living beings, The Matrix, photo-shop, augmented reality. Much of this is a challenge to our sensory perception: imitation wood window frames, solid-looking car wings which are in fact pop-out-again plastic, seedless grapes, cosmetic and gender-changing surgery.
Numerous articles appear on such themes and the thought grows closer: if we can simulate so well our reality, then maybe our reality is being simulated from somewhere else. ...Already in 2003 a research paper from Oxford University suggested there may be members of an advanced “post human” civilisation with vast computing power, choosing to run simulations of their ancestors – us! – in the universe, (i.e. here on earth). Many supporters of such ideas exist, partly putting up large sums of money for further research. Critics are quoted as saying that such an idea is logically possible but the probability is very slim. A fascinating space to watch in the times ahead.
Two further considerations enlarge the picture. Firstly, a parallel phenomenon: as our perception and grasp of our long familiar and trusted surroundings are increasingly tested, there is a united and widespread cry for authenticity, for honesty, accountability, reconciliation, i.e. for soul forces which are in our hands to (re-) develop and fine tune, and which are part of those worlds which survive our physical home. Not exactly an ‘equal and opposite’ force, but something in that direction, that we develop a conscious foothold within ourselves, and within these outer developments and explorations.
Secondly, some of the statements made concerning theories about our existence and origins have a familiar ring to them. For example, that we might be a simulation is, argues Rich Terrile, a NASA scientist, a simpler explanation for our existence than the idea that we are the first generation to rise up from primordial ooze and evolve into molecules, biology and eventually intelligence and self-awareness. We might formulate it that we are created from an archetype – different language but wrestling with related concepts? Or, in the earlier reference, that there are higher beings – a ‘post-human civilisation’ – who are ‘simulating’ their earlier phase of existence. We might speak of the ninth and tenth hierarchies and mankind’s striving towards an angelic stage of development?
Rich Terrile, when asked “who has created this simulation (of the universe)? responded, “Our future selves.”
The vanguards of society – artists, scientists, spiritual teachers – are the ones closest to an inkling of the future that approaches us, towards which we develop. They each bear their own terms of reference, but all are drawing closer to a common truth?
November Contemplation
Stage performance of "Shadowlands"
by Rev. Malcolm Allsop
The opening sentence of a review for a book entitled ‘The Happiness Industry’ stated: “There is no doubt that what everybody wants is happiness.” To what extent this is true, or whether that sums up our life aspirations; by all accounts happiness has become a thriving industry. More and more companies are reminding themselves that happy and contented staff are more productive, even employing ‘chief happiness officers’ to that end. (Google employ a “jolly good fellow” to keep up the spirits of the workforce.) Smileys abound, and whether it is the Danish concept of “hygge” or the German “gemutlich beisammensein”, happiness clearly has its place, still has its place, or is enjoying a revival in cultures where it has been pushed to one side.
Interestingly the Buddhist State of Bhutan included the concept of happiness into its legal code, almost three hundred years ago – the inference being that it in some way belongs to the sphere of the rights: “If the government cannot create happiness for its people, there is no purpose for the government to exist.” So if a society is organised in such a way that our basic human, God-given rights are met – food and shelter, education, medical care – then a platform for happiness has been provided. (If we still decide to be discontented, so be it. Perhaps Bhutan isn’t the place for you!) But, are we being led to believe that therewith life’s goal has been identified, achieved? Or is happiness the platform from which further steps are made?
In the book mentioned at the beginning the following clue is also to be found: “….The American Psychiatric Association has ruled that to be unhappy for more than two weeks after the death of another human being can be considered a mental illness.” So, happiness is the goal, and anything else – death of a loved one – is an inconvenient deviation to be overcome, post haste? (That attitude is already very prevalent regarding illness, i.e. to be eradicated as quickly as possible and as extensively as possible.) And the African proverb: “Smooth seas do not make skilful sailors”? Or is the tendency of societies increasingly towards an Old Testament understanding of ‘peace’, as a state free from war, unrest or affliction?
The New Testament might counter: “Don’t think I have come to bring contentment, outer peace, - I come with challenges, a sword of decision-making, through which mankind can grow and develop.” ( Mt. 10:34)
It is just in situations of crisis, illness, bereavement, that light is shone on our destiny-paths, on a purpose beyond a passing (desire for) happiness, where the ‘road less travelled’ has been chosen.
Come and see the film “Shadowlands” on 19th November for a moving illustration of this very theme!
The opening sentence of a review for a book entitled ‘The Happiness Industry’ stated: “There is no doubt that what everybody wants is happiness.” To what extent this is true, or whether that sums up our life aspirations; by all accounts happiness has become a thriving industry. More and more companies are reminding themselves that happy and contented staff are more productive, even employing ‘chief happiness officers’ to that end. (Google employ a “jolly good fellow” to keep up the spirits of the workforce.) Smileys abound, and whether it is the Danish concept of “hygge” or the German “gemutlich beisammensein”, happiness clearly has its place, still has its place, or is enjoying a revival in cultures where it has been pushed to one side.
Interestingly the Buddhist State of Bhutan included the concept of happiness into its legal code, almost three hundred years ago – the inference being that it in some way belongs to the sphere of the rights: “If the government cannot create happiness for its people, there is no purpose for the government to exist.” So if a society is organised in such a way that our basic human, God-given rights are met – food and shelter, education, medical care – then a platform for happiness has been provided. (If we still decide to be discontented, so be it. Perhaps Bhutan isn’t the place for you!) But, are we being led to believe that therewith life’s goal has been identified, achieved? Or is happiness the platform from which further steps are made?
In the book mentioned at the beginning the following clue is also to be found: “….The American Psychiatric Association has ruled that to be unhappy for more than two weeks after the death of another human being can be considered a mental illness.” So, happiness is the goal, and anything else – death of a loved one – is an inconvenient deviation to be overcome, post haste? (That attitude is already very prevalent regarding illness, i.e. to be eradicated as quickly as possible and as extensively as possible.) And the African proverb: “Smooth seas do not make skilful sailors”? Or is the tendency of societies increasingly towards an Old Testament understanding of ‘peace’, as a state free from war, unrest or affliction?
The New Testament might counter: “Don’t think I have come to bring contentment, outer peace, - I come with challenges, a sword of decision-making, through which mankind can grow and develop.” ( Mt. 10:34)
It is just in situations of crisis, illness, bereavement, that light is shone on our destiny-paths, on a purpose beyond a passing (desire for) happiness, where the ‘road less travelled’ has been chosen.
Come and see the film “Shadowlands” on 19th November for a moving illustration of this very theme!
"Michaelmas"
Hans-Werner Shroeder
by Rev. Malcolm Allsop
The extract below is taken from Hans-Werner Schroeder’s book on “The Gospel Readings for the Cycle of the Year”. It is just one of the many books he wrote during his long years as a priest, on a wide range of themes. He was ordained, a mere 24 years old, in 1955, and in his early years worked a lot with youth groups and camps, as well as teaching in the schools. At 37 years old he began teaching at the Priests’ Seminar, a much appreciated facet in the seminar team, where he continued to work for more than three decades. There, through all the international students, later through many travels, he embraced The Christian Community worldwide with his quiet, caring manner.
One institution at the seminar was the Seminar Evening every Thursday, when guest speakers were invited to come and share their work and interests with the students. On one occasion, when the evenings were becoming more intermittent, he commented: “How should the world be interested in us if we show no interest in the world?” Much more could be said about Hans-Werner Schroeder, who passed away in September, and about his contribution to our Movement, but for now some of his own words on the Michaelmas Gospel reading.
The extract below is taken from Hans-Werner Schroeder’s book on “The Gospel Readings for the Cycle of the Year”. It is just one of the many books he wrote during his long years as a priest, on a wide range of themes. He was ordained, a mere 24 years old, in 1955, and in his early years worked a lot with youth groups and camps, as well as teaching in the schools. At 37 years old he began teaching at the Priests’ Seminar, a much appreciated facet in the seminar team, where he continued to work for more than three decades. There, through all the international students, later through many travels, he embraced The Christian Community worldwide with his quiet, caring manner.
One institution at the seminar was the Seminar Evening every Thursday, when guest speakers were invited to come and share their work and interests with the students. On one occasion, when the evenings were becoming more intermittent, he commented: “How should the world be interested in us if we show no interest in the world?” Much more could be said about Hans-Werner Schroeder, who passed away in September, and about his contribution to our Movement, but for now some of his own words on the Michaelmas Gospel reading.
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Michaelmas
On September 29 we cross the threshold into the season of Michaelmas. From the first Sunday in Michaelmas this festival lasts for four weeks. The ten pericopes preceding Michaelmas represent a journey which culminates in the festival of the archangel, and prepares us for the crossing of this threshold. The royal wedding And so it is a threshold which lies before us in the first Michaelmas pericope which describes the marriage of the king’s son (Matt. 22). This is a reading which belongs to the part of the gospel describing the events of Holy Week, to the disputes of the Tuesday of that week. In the dramatic dialogues of this day Christ indicates the earnestness of the decisions which are part and parcel of mankind’s relation with the spiritual world. Human beings are called to the wedding, to the union with the divine world. But they must really follow this call, otherwise they forfeit their calling, and will find themselves cut off from further development. If they kill the forces of the spiritual world within themselves — as the king’s messengers in the parable are killed — they must expect a grievous destiny as a result. Having crossed the threshold which leads into the hall where the wedding is held, they must be prepared to receive that which is offered them — garments suitable for each one individually. The guests must clothe themselves with the ‘wedding garment’ which is offered them as they enter the hall, in order that they may participate in the feast in a worthy manner. (In ancient times it was customary to lend a festive garment to the guests as they arrived at an important feast.) In these images we see the fundamental motif of Michaelmas. We ourselves must follow the call, we are expected at the wedding feast, in the first instance as guests. But — who is the bride in the parable? She is not mentioned. Is it perhaps, as in other biblical images, our own soul? Then we would not only be invited as guests, but also in order to unite ourselves in a more intimate manner with the ‘groom’. This is the calling about which Matthew speaks. It is deeply moving to experience in the course of the parable, that without the presence of the guests, the wedding is unable to take place at all; that the divine world — the ‘king’ — has the greatest possible interest in our participation. It cannot happen without us — that is the sound of the Michaelic call in the pericopes at this time of year. Human beings are needed, if the world is to continue. They must find the strength and courage to make their contribution to the progress of the world, one which only they can make. But because this is so, it follows by inner necessity that the second, the counter-gesture, must also be made: the human being must also be prepared to receive from the spiritual world that which makes him worthy to attend the wedding. The activity which we are called upon to summon up should not deceive us into believing that we are able to do it alone; we need divine grace. Both courage and humility are Michaelic virtues. We need humility towards the spiritual world which must strengthen us in all our spiritual striving, otherwise our courage threatens to become arrogance. Rev. Hans-Werner Schroeder |
"Olympic Spirit"
Louis Zamperini as a POW at Aomori 29-30 Aug. '45
by Rev. Malcoml Allsop
From Spring in Rio back to Spring in South Africa, proudly sporting 10 Olympic medals, one of which has been dedicated to all the girls of Limpopo, that they are encouraged to believe in and pursue their aspirations. Since 1896 the Olympic Games have been held in their present format, every four years. One of the conditions set down at that new beginning was that
“….all countries of the world be brought together on the friendly fields of amateur sport, unmindful of national rivalries, jealousies and differences of all kinds...”.
In Los Angeles 1932 the idea of the Olympic village was born, to nurture that world community impulse, a ‘global village’. What an inspiration for the girls of Limpopo, for youngsters all over the world.
1936, Berlin, the turn of a young athlete to compete, with the name of Louis Zamperini . The son of immigrants to the USA, he had little drive or motivation as a youngster, nor was he accepted at school as a foreigner. As he started getting into trouble his older brother took the law into his own hands and forced Louis to take up running, much against Louis’ will. But his brother pushed him so long that finally the self-confidence and determination were awoken in him and he went on to Olympic standard. If it hadn’t been for the war he might well have continued that path, but he enlisted and the outer events of his life changed dramatically. The near-fatal plane crash, six weeks with two fellow crew men adrift on a raft, the ensuing suffering in a prisoner of war camp – only sustainable for him through the inner forces which had been awoken in him: the will to survive and stand upright, against often very severe odds
.
Such story lines, of courage, overcoming, holding fast to one’s beliefs and one’s own truth, find a large audience, be it in book form, film or in personal accounts. Nor do the stories necessarily have to be fact; numerous examples continue to exist of fictional characters who also display these inner qualities and can inspire something in the audience and their approach to their own lives. In some they slumber, in others they are already awake, receiving strength and renewed encouragement from such examples; a Louis Zamperini, a TV police detective who doggedly pursues the truth, a comic strip hero or one of history’s countless freedom fighters. And Christ.
From Spring in Rio back to Spring in South Africa, proudly sporting 10 Olympic medals, one of which has been dedicated to all the girls of Limpopo, that they are encouraged to believe in and pursue their aspirations. Since 1896 the Olympic Games have been held in their present format, every four years. One of the conditions set down at that new beginning was that
“….all countries of the world be brought together on the friendly fields of amateur sport, unmindful of national rivalries, jealousies and differences of all kinds...”.
In Los Angeles 1932 the idea of the Olympic village was born, to nurture that world community impulse, a ‘global village’. What an inspiration for the girls of Limpopo, for youngsters all over the world.
1936, Berlin, the turn of a young athlete to compete, with the name of Louis Zamperini . The son of immigrants to the USA, he had little drive or motivation as a youngster, nor was he accepted at school as a foreigner. As he started getting into trouble his older brother took the law into his own hands and forced Louis to take up running, much against Louis’ will. But his brother pushed him so long that finally the self-confidence and determination were awoken in him and he went on to Olympic standard. If it hadn’t been for the war he might well have continued that path, but he enlisted and the outer events of his life changed dramatically. The near-fatal plane crash, six weeks with two fellow crew men adrift on a raft, the ensuing suffering in a prisoner of war camp – only sustainable for him through the inner forces which had been awoken in him: the will to survive and stand upright, against often very severe odds
.
Such story lines, of courage, overcoming, holding fast to one’s beliefs and one’s own truth, find a large audience, be it in book form, film or in personal accounts. Nor do the stories necessarily have to be fact; numerous examples continue to exist of fictional characters who also display these inner qualities and can inspire something in the audience and their approach to their own lives. In some they slumber, in others they are already awake, receiving strength and renewed encouragement from such examples; a Louis Zamperini, a TV police detective who doggedly pursues the truth, a comic strip hero or one of history’s countless freedom fighters. And Christ.
"The Bottom Line"
“The birth of the soul” (from the spiritual kernel): pastel no. 237 by Iris Sullivan
by Rev. Malcolm Allsop
The bottom line is that in each of us is a spiritual kernel, which has a past and a future. That applies to the big noise whose name is remembered for decades, it applies to the silent one who goes through life unnoticed. That spiritual kernel is not to be confused with the “positive soul qualities” (upright, worthy, selfless, honest…) which we appreciate in the one, miss in the other. Equally it is not to be confused with “unsavoury” soul attributes! Our spirit kernel is our spirit kernel. Our soul attributes and qualities clothe that kernel, and are changed, washed at varying intervals. They say something about us, but are not us. For the parent of a growing child this is vital to remember. Between adults it is similarly important to include in our picture of the people we encounter.
Interesting are our deeds and their relationship to our spirit nature, our on-going biography. Whether they are deeds which we brought to earth with the intention of carrying out, or whether they are ‘new ‘deeds, they are directly written into our biography as facts. They will also have, more or less, a soul colouring – a loving parent, a conscientious tradesman, a reluctant speaker . Here on earth we have the opportunity to reflect on, to change that soul colouring, which becomes a deed in itself. If, for example, an action carried out under duress can, with hindsight be seen with positivity, something one takes ownership of, then all to the good. But the actual deed is done, recorded, building substance for our biography and for the biography of our surroundings. One only needs to think of the deeds of well-known people of the past. The consequences of their actions for their own path remain their ‘secret’, but the impact as kings, popes, artists, can have visible and long-lasting effects on the world around them. One of the best known, most widely recognised paintings of all times is Leonardo da Vinci’s “Last Supper”. Many other artists have tried to capture this moment of gathering in the Upper Room. Da Vinci had barely finished his interpretation on the Milan refectory wall and artists were coming to copy it. Down through the centuries that has continued. Some of the more wayward versions in recent years underscore more, not less, the high recognition of this artistic deed for the art world and far beyond. Each of us will have our ‘favourite’ examples of politicians’ and presidents’ deeds of recent decades, where it is already clear how those decisions and their subsequent application shaped a country’s or region’s direction.
Recognising that there is a spirit kernel in each of us, and the strong link which exists between that and our deeds, prompts a further consideration. Tucked in between the seven petitions of the Lord’s Prayer is an undertaking on the part of the one praying: to forgive those whose actions have trespassed against them. In the same way that the trespasser can reflect on his actions, so too can I reflect on them, from my vantage point as the one ‘done unto’. Thus the deed or action, is cleansed from two sides, freed from some of the emotional clothing. It stands there as a deed belonging to the individual’s spiritual path, and serves that further development.
The bottom line is that in each of us is a spiritual kernel, which has a past and a future. That applies to the big noise whose name is remembered for decades, it applies to the silent one who goes through life unnoticed. That spiritual kernel is not to be confused with the “positive soul qualities” (upright, worthy, selfless, honest…) which we appreciate in the one, miss in the other. Equally it is not to be confused with “unsavoury” soul attributes! Our spirit kernel is our spirit kernel. Our soul attributes and qualities clothe that kernel, and are changed, washed at varying intervals. They say something about us, but are not us. For the parent of a growing child this is vital to remember. Between adults it is similarly important to include in our picture of the people we encounter.
Interesting are our deeds and their relationship to our spirit nature, our on-going biography. Whether they are deeds which we brought to earth with the intention of carrying out, or whether they are ‘new ‘deeds, they are directly written into our biography as facts. They will also have, more or less, a soul colouring – a loving parent, a conscientious tradesman, a reluctant speaker . Here on earth we have the opportunity to reflect on, to change that soul colouring, which becomes a deed in itself. If, for example, an action carried out under duress can, with hindsight be seen with positivity, something one takes ownership of, then all to the good. But the actual deed is done, recorded, building substance for our biography and for the biography of our surroundings. One only needs to think of the deeds of well-known people of the past. The consequences of their actions for their own path remain their ‘secret’, but the impact as kings, popes, artists, can have visible and long-lasting effects on the world around them. One of the best known, most widely recognised paintings of all times is Leonardo da Vinci’s “Last Supper”. Many other artists have tried to capture this moment of gathering in the Upper Room. Da Vinci had barely finished his interpretation on the Milan refectory wall and artists were coming to copy it. Down through the centuries that has continued. Some of the more wayward versions in recent years underscore more, not less, the high recognition of this artistic deed for the art world and far beyond. Each of us will have our ‘favourite’ examples of politicians’ and presidents’ deeds of recent decades, where it is already clear how those decisions and their subsequent application shaped a country’s or region’s direction.
Recognising that there is a spirit kernel in each of us, and the strong link which exists between that and our deeds, prompts a further consideration. Tucked in between the seven petitions of the Lord’s Prayer is an undertaking on the part of the one praying: to forgive those whose actions have trespassed against them. In the same way that the trespasser can reflect on his actions, so too can I reflect on them, from my vantage point as the one ‘done unto’. Thus the deed or action, is cleansed from two sides, freed from some of the emotional clothing. It stands there as a deed belonging to the individual’s spiritual path, and serves that further development.
The Gift of Discernmen
by Rev. Reingard Knausenberger
We have recently observed two events in Europe that have the potential of becoming landmark events that will affect us all. First Switzerland said ‘yes’ to a basic income for all citizens, then the United Kingdom said ‘no’ to being part of the European Union. To be able to say ‘yes’ and ‘no’ is an ability of the ego; particularly to say this in such a way that embraces the consequences that will follow. This is the two-edged sword of the ego: yes/no, to connect and include, to separate and exclude. Coming from a true ego/I am-space the ‘yes’ and ‘no’ have a finality to them, a before and after. This creates the tension we live in continuously, because we have a need to be social and private. Could this ‘either or’ possibly become an ‘as well as’? How do we maintain our individuality as well as working together in a diverse community? Can inclusion and exclusion be possible at the same time and in the same space?
In the Christian festival cycle we see above our altars at Christmas the shimmering golden letters: K M B. These are not some acronyms, but rather indicators of the Word, which flows from the Godhead, the creative wellspring of all. ‘In the very beginning was The Word’. As this power of creation flows into the earthly sphere it begins to differentiate, One becomes Three. The three Kings carry the mystery of the Word in the form of three gifts and in the names tradition has given them - Kasper, Melchior, Balthasar - again from the periphery (from ‘afar’, the world) to the newborn Child. For with the birth of the child a new age begins, a centre has formed, a reference point, a place where the creative forces can be received and taken in.
Half a year later in the festival of St. John’s Tide there are again three letters that play a role at the altar. This time we hear them instead of reading them and now they are vowels, not consonants. As they are spoken during the epistles of the Act of Consecration of Man the question can arise if they might have a connection to the K M B of Christmas. The vowels I O A stand out, which are the beginning of the name John in Greek: I O A nnes. Could this express how the soul of the human being internalises the creative forces and responds to the heavenly Word? To be like the upright I, the embracing O, the open A, i.e. be a defined ‘upright person’, acting with integrity and moral conscience, engaging with interest and clarity in the world? John the Baptist is a striking example of these qualities, of someone who can say ‘yes’ and ‘no’ out of the core of his being and live the consequences. He is like a king, and the gift he brings towards everything is his heart, his life, his identity.
Today we all stand in the tension between the world and our inner conscience. Yes, the threshold, from which our conscience speaks to us today, is the world. We have entered a time in which a world-conscience is forming. The world presents the question, but the answer will always need to be individual. IOA speaks of the inner power to discern in each concrete situation: what am I saying ‘yes’ or ‘no’ to, what exactly must increase here, and what must decrease and end?
We have recently observed two events in Europe that have the potential of becoming landmark events that will affect us all. First Switzerland said ‘yes’ to a basic income for all citizens, then the United Kingdom said ‘no’ to being part of the European Union. To be able to say ‘yes’ and ‘no’ is an ability of the ego; particularly to say this in such a way that embraces the consequences that will follow. This is the two-edged sword of the ego: yes/no, to connect and include, to separate and exclude. Coming from a true ego/I am-space the ‘yes’ and ‘no’ have a finality to them, a before and after. This creates the tension we live in continuously, because we have a need to be social and private. Could this ‘either or’ possibly become an ‘as well as’? How do we maintain our individuality as well as working together in a diverse community? Can inclusion and exclusion be possible at the same time and in the same space?
In the Christian festival cycle we see above our altars at Christmas the shimmering golden letters: K M B. These are not some acronyms, but rather indicators of the Word, which flows from the Godhead, the creative wellspring of all. ‘In the very beginning was The Word’. As this power of creation flows into the earthly sphere it begins to differentiate, One becomes Three. The three Kings carry the mystery of the Word in the form of three gifts and in the names tradition has given them - Kasper, Melchior, Balthasar - again from the periphery (from ‘afar’, the world) to the newborn Child. For with the birth of the child a new age begins, a centre has formed, a reference point, a place where the creative forces can be received and taken in.
Half a year later in the festival of St. John’s Tide there are again three letters that play a role at the altar. This time we hear them instead of reading them and now they are vowels, not consonants. As they are spoken during the epistles of the Act of Consecration of Man the question can arise if they might have a connection to the K M B of Christmas. The vowels I O A stand out, which are the beginning of the name John in Greek: I O A nnes. Could this express how the soul of the human being internalises the creative forces and responds to the heavenly Word? To be like the upright I, the embracing O, the open A, i.e. be a defined ‘upright person’, acting with integrity and moral conscience, engaging with interest and clarity in the world? John the Baptist is a striking example of these qualities, of someone who can say ‘yes’ and ‘no’ out of the core of his being and live the consequences. He is like a king, and the gift he brings towards everything is his heart, his life, his identity.
Today we all stand in the tension between the world and our inner conscience. Yes, the threshold, from which our conscience speaks to us today, is the world. We have entered a time in which a world-conscience is forming. The world presents the question, but the answer will always need to be individual. IOA speaks of the inner power to discern in each concrete situation: what am I saying ‘yes’ or ‘no’ to, what exactly must increase here, and what must decrease and end?
“100 Years of the Holy Spirit”
The foundations for our ‘modern life’ were to a large extent laid one hundred years ago. In 1916, as the first war to be designated a world war was taking its toll, already the essential steps were in place for today’s means of transport and aviation, for communication, energy production and supply, modern medicine. Much of the subsequent development was just that; developing and refining all that had been discovered and that provided the means, the tools for further steps. The Spirit in Mankind working apace!
At the same time, perhaps well characterised by the poets’ cries of “Never again war!”, that same mankind was waking up to the one-sided direction of world development. Where was the meaning, where were the values and institutions of the recent past that might have held in check such outer suffering, and provided a greater perspective for such advances in the material world? The Spirit in Mankind looked to the East for answers (Gurdjieff, Theosophy, Shri Baba and meditation), to the West (where psychology and related subjects were unpacking the soul) and on the home front to the Arts which were opening up like spirits set free.
“Is the carrying Spirit still out there, or now to be found within us?” The answer, perhaps the hallmark of the ensuing century, can only be “Yes!”. Yes, because both are true (see T. Ravetz “Free of Dogma”) and have been one of the challenges for all who have lived through these ‘world and soul developments’.
Congratulations! Dear Maud Wooll, on reaching your 100th birthday, this month (Monday 27th) – what a century it has been! It is a permissible thought that The Christian Community – also a child of the same century and drawing close to its centenary – has been an understanding shoulder of support in chapters of your long life. Both of you chose this century and brought your spiritual contributions to the developments of the times. Thank You!
At the same time, perhaps well characterised by the poets’ cries of “Never again war!”, that same mankind was waking up to the one-sided direction of world development. Where was the meaning, where were the values and institutions of the recent past that might have held in check such outer suffering, and provided a greater perspective for such advances in the material world? The Spirit in Mankind looked to the East for answers (Gurdjieff, Theosophy, Shri Baba and meditation), to the West (where psychology and related subjects were unpacking the soul) and on the home front to the Arts which were opening up like spirits set free.
“Is the carrying Spirit still out there, or now to be found within us?” The answer, perhaps the hallmark of the ensuing century, can only be “Yes!”. Yes, because both are true (see T. Ravetz “Free of Dogma”) and have been one of the challenges for all who have lived through these ‘world and soul developments’.
Congratulations! Dear Maud Wooll, on reaching your 100th birthday, this month (Monday 27th) – what a century it has been! It is a permissible thought that The Christian Community – also a child of the same century and drawing close to its centenary – has been an understanding shoulder of support in chapters of your long life. Both of you chose this century and brought your spiritual contributions to the developments of the times. Thank You!
Ascension
by Rev. Malcolm Allsop
Emil Bock describes in the recollections of his youth how from earliest years he felt a strong connection to the festival of Ascension. Although his stated aim in writing these recollections was to help create a picture of how his path led him towards the founding of The Christian Community, he included some moving, personal descriptions including the extract below, where he captures an Ascension Day in 1917, at twenty two years of age. He and the young woman whom he had silently admired for many years, are meeting in Mecklenburg (North Germany) on a beautiful Spring morning:
Emil Bock describes in the recollections of his youth how from earliest years he felt a strong connection to the festival of Ascension. Although his stated aim in writing these recollections was to help create a picture of how his path led him towards the founding of The Christian Community, he included some moving, personal descriptions including the extract below, where he captures an Ascension Day in 1917, at twenty two years of age. He and the young woman whom he had silently admired for many years, are meeting in Mecklenburg (North Germany) on a beautiful Spring morning:
“ …At last the day of Ascension came, when we were going to see each other again. Filled with apprehension and joyful anticipation I travelled Northwest. Although Grete wouldn’t be free before the afternoon, I travelled already in the early morning, out into the wonderful brightness of the Spring day. Nothing could stop me, I sang out in the empty train compartment, and as I travelled on with the local train to Domitz, the warm air, almost Summer-like, filled with the play of light and birdsong, my heart was full to overflowing in expectation of the approaching moment. |
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How the words of the Ascension Epistle must have resounded in his soul, when, six years later – and now married to Grete – he heard them for the first time! The transforming of the earthly with the heavenly, and how the visionary power of the human heart can apprehend this weaving between the two worlds, for the ‘good’ of our earth-existence. He would later describe how moving these Ascension prayer words were for the first priests, shortly after the founding of The Christian Community: in them rings out the essence of the transubstantiation, the turning point of the Act of Consecration, the turning point of time.
A Look Over the Fence
by Rev. Malcolm Allsop
Four times a year a leaflet is produced in Germany telling of events around the Movement. It usually includes sending of priests, conference pre- and reviews, seasonal deliberations, book reviews….
This Easter edition was marked by two things. One was a number of articles that had been submitted by various congregations in the North and East of Germany regarding the influx of people seeking refuge in Europe and some of the responses from those congregations. It made for moving reading how steps were being made on the one hand to understand the problems and thereby avoid hasty judgements or fears. On the other hand were descriptions of initiatives to welcome and support at least a few of the people who became known to members and friends. Examples were language courses, invitations to youth groups, camps and theatre groups, use of kitchen facilities, opportunities of part-time garden work, cultural exchange.
The second theme which stood out was a report on a Family Camp, which had been organized in South Korea. The second of its kind and building on the success of the first, this one saw seventy participants joining together for a music theme – which always lends itself to overcoming language barriers – morning and evening gatherings at the altar (in various languages) and, perhaps most importantly, reaching out to a country which is (geographically) very isolated. Eun-Kyong Lee, born in South Korea and ordained in 2009, has made these initial links possible.
With all good wishes for the future! Also to the congregations in Europe who find themselves at “the front line” of the current wave of migration. There is a lot going on ‘over the fence’.
Four times a year a leaflet is produced in Germany telling of events around the Movement. It usually includes sending of priests, conference pre- and reviews, seasonal deliberations, book reviews….
This Easter edition was marked by two things. One was a number of articles that had been submitted by various congregations in the North and East of Germany regarding the influx of people seeking refuge in Europe and some of the responses from those congregations. It made for moving reading how steps were being made on the one hand to understand the problems and thereby avoid hasty judgements or fears. On the other hand were descriptions of initiatives to welcome and support at least a few of the people who became known to members and friends. Examples were language courses, invitations to youth groups, camps and theatre groups, use of kitchen facilities, opportunities of part-time garden work, cultural exchange.
The second theme which stood out was a report on a Family Camp, which had been organized in South Korea. The second of its kind and building on the success of the first, this one saw seventy participants joining together for a music theme – which always lends itself to overcoming language barriers – morning and evening gatherings at the altar (in various languages) and, perhaps most importantly, reaching out to a country which is (geographically) very isolated. Eun-Kyong Lee, born in South Korea and ordained in 2009, has made these initial links possible.
With all good wishes for the future! Also to the congregations in Europe who find themselves at “the front line” of the current wave of migration. There is a lot going on ‘over the fence’.
Beggars Don’t Give Up
by Rev. Reingard Knausenberger
Passing through Jericho underway to Jerusalem, Jesus tells his disciples that the Son of Man is to be put to death and will resurrect, a prophecy they find hard to grasp, even though they have been near Him and been taught by Him.
A blind man sits begging on the way. He enquires who is passing by and hears that it is Jesus of Nazareth who is passing by. He calls out to Him for mercy and will not be deterred by others who want to quieten him. Jesus stops and asks what he wants. ‘To receive my sight!’ He receives his sight, but Jesus tells him that it was by the power of his own faith that this has come about. The beggar rejoices and follows Him.
Through this simple event by the roadside it was given the beggar to see what the disciples could not yet grasp. The disciples scattered after Gethsemane, locked themselves behind closed doors after Good Friday for fear, but the beggar was sustained by his in-sight. Through this event Christ found a witness, one who could go with Him to Jerusalem with open eyes and trusting. Even now Christ needs those who grasp and witness His continuing passiontide.
As Jesus was approaching the intensity of the coming events of His suffering and the climax of His mission, He met a lot of confused non-understanding and misunderstanding. But He also met a witness on the way, unexpected and unusual: a beggar, a blind man, one calling for mercy, pleading for healing. This was someone who recognised his own emptiness and the need to be filled with new life-sustaining substance. One who could listen and hear and recognise the power that worked in Jesus as it happened to ‘pass by’. With presence of mind he held out the empty cup of his heart and raised it by the power of his faith, and kept holding it with hope, no matter what. ‘Your faith has given you your sight’. In an instant we are given the pattern of the new religion, the pattern of the modern individual: the ego that must first forge the cup, then go the way of emptying it of all the selfishness, be prepared to leave the crowd and stand alone on the inner path as a beggar acknowledging blindness, but seeking, listening in the darkness of soul, raising up the empty cup with hope regardless. In the perseverance of faith, whatever dark blind place we find ourselves in, empty and powerless, that is where Christ can stop on His way and fill the empty chalice with a ray of understanding for His Death and His Resurrection. As beggars we become witnesses to His death-overcoming power rising up within the soul.
Passing through Jericho underway to Jerusalem, Jesus tells his disciples that the Son of Man is to be put to death and will resurrect, a prophecy they find hard to grasp, even though they have been near Him and been taught by Him.
A blind man sits begging on the way. He enquires who is passing by and hears that it is Jesus of Nazareth who is passing by. He calls out to Him for mercy and will not be deterred by others who want to quieten him. Jesus stops and asks what he wants. ‘To receive my sight!’ He receives his sight, but Jesus tells him that it was by the power of his own faith that this has come about. The beggar rejoices and follows Him.
Through this simple event by the roadside it was given the beggar to see what the disciples could not yet grasp. The disciples scattered after Gethsemane, locked themselves behind closed doors after Good Friday for fear, but the beggar was sustained by his in-sight. Through this event Christ found a witness, one who could go with Him to Jerusalem with open eyes and trusting. Even now Christ needs those who grasp and witness His continuing passiontide.
As Jesus was approaching the intensity of the coming events of His suffering and the climax of His mission, He met a lot of confused non-understanding and misunderstanding. But He also met a witness on the way, unexpected and unusual: a beggar, a blind man, one calling for mercy, pleading for healing. This was someone who recognised his own emptiness and the need to be filled with new life-sustaining substance. One who could listen and hear and recognise the power that worked in Jesus as it happened to ‘pass by’. With presence of mind he held out the empty cup of his heart and raised it by the power of his faith, and kept holding it with hope, no matter what. ‘Your faith has given you your sight’. In an instant we are given the pattern of the new religion, the pattern of the modern individual: the ego that must first forge the cup, then go the way of emptying it of all the selfishness, be prepared to leave the crowd and stand alone on the inner path as a beggar acknowledging blindness, but seeking, listening in the darkness of soul, raising up the empty cup with hope regardless. In the perseverance of faith, whatever dark blind place we find ourselves in, empty and powerless, that is where Christ can stop on His way and fill the empty chalice with a ray of understanding for His Death and His Resurrection. As beggars we become witnesses to His death-overcoming power rising up within the soul.
Our Relationship To
Rhythm of Life
by Rev. Malcolm Allsop
In a recent Tuesday Gospel Evening we started looking at the Lord’s Prayer (the ‘Our Father’). Amongst other things we considered: Who is it speaking to when we pray? It became clear that it can be one of three possibilities:
These three possibilities can of course be identified in other contexts. Topical would be our relationship to the vast field of environmental issues. We can buy healthy food because of a concern for our own health. Equally we can buy it because it is better for the soil in which it grows, or we can be concerned for the pollution in a far away city. Thirdly we can recognize the objective need of the environment and life therein, regardless of specific individuals or communities who are directly impacted, and lend our support. The environment speaks.
How we address and support The Christian Community, (locally, nationwide, …) also has these different possibilities: there will be times and occasions when we avail ourselves of an aspect of The Christian Community for our self, recognizing the support and strength that can be found there. Equally it might be for someone else and their situation that we turn to one of the Sacraments or to a project which will enhance the premises. As with the Lord’s Prayer we can also listen for and sense the objective reality of The Christian Community, the ‘thing in itself’. Recognizing that as a reality is closely related to the consciousness of membership: I want The Christian Community to exist, not only for me, not only for a group of people in Joburg or Paris, but for the contribution its Sacraments and community life give to the Christian mosaic of our time. It wants to speak!
The above strikes me as an important consideration whenever we meet ‘extraordinarily’ to consider our aims for the future, and the necessary inner, outer and financial support for those aims, which each of us bring.
(These thoughts formed the introduction to a recently held Extraordinary Finance Meeting".)
In a recent Tuesday Gospel Evening we started looking at the Lord’s Prayer (the ‘Our Father’). Amongst other things we considered: Who is it speaking to when we pray? It became clear that it can be one of three possibilities:
- I speak it out of myself for a need which I experience and hope that this will bring the support for that need.
- Out of another ‘layer’ of my soul I can speak it for a need which I identify elsewhere and hope thereby to lessen, alleviate that need, be it in a person or a situation.
- Particularly with the Lord’s Prayer, one can also have the experience that It wants to be spoken, to be prayed and that it speaks through me – I am simply the means by which it can sound. This points to an objective reality which one then recognizes and enables.
These three possibilities can of course be identified in other contexts. Topical would be our relationship to the vast field of environmental issues. We can buy healthy food because of a concern for our own health. Equally we can buy it because it is better for the soil in which it grows, or we can be concerned for the pollution in a far away city. Thirdly we can recognize the objective need of the environment and life therein, regardless of specific individuals or communities who are directly impacted, and lend our support. The environment speaks.
How we address and support The Christian Community, (locally, nationwide, …) also has these different possibilities: there will be times and occasions when we avail ourselves of an aspect of The Christian Community for our self, recognizing the support and strength that can be found there. Equally it might be for someone else and their situation that we turn to one of the Sacraments or to a project which will enhance the premises. As with the Lord’s Prayer we can also listen for and sense the objective reality of The Christian Community, the ‘thing in itself’. Recognizing that as a reality is closely related to the consciousness of membership: I want The Christian Community to exist, not only for me, not only for a group of people in Joburg or Paris, but for the contribution its Sacraments and community life give to the Christian mosaic of our time. It wants to speak!
The above strikes me as an important consideration whenever we meet ‘extraordinarily’ to consider our aims for the future, and the necessary inner, outer and financial support for those aims, which each of us bring.
(These thoughts formed the introduction to a recently held Extraordinary Finance Meeting".)
For Epiphany
from the Ulm, Germany newsletter by Rev. Reingard Knausenberger
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Only home-less-ness directs
beyond the person beyond his here- and there-being, and it senses within itself the hidden flower: the wholeness of Love. This, somehow to receive, to hold in such a way, that she finds us worthy and holds: that's it. |
So, but
when even in the here-being strangest home is had, and thereby the other a home is given, un-own Home: that's it. Step out, lift up your head: on foreheads and stars lies a radiance -only as long as a shimmer in each century- forging a minute track of Love deeper into humaneness. |
Jean Gebser
'It doesn't matter where someone comes from, what matters is where he wants to go.' These words had a strong resonance in the memorial speech for the falling of the Berlin Wall which German president Gauck gave on 3rd October 2015.
Joseph and Mary go to Bethlehem – so that the child should be born. The Kings follow a star and sacrifice their Best – so that a new way could be found. Where are we going? Where do we want to go together as humankind?
Each year it seems more and more clear that it will only be a journey we can go together, if it is to bring about New Birth. May the new year call up the noblest, kingly qualities in us, so that we follow – if even just minutely – the track of Love, ever deeper into what is truly human.
Joseph and Mary go to Bethlehem – so that the child should be born. The Kings follow a star and sacrifice their Best – so that a new way could be found. Where are we going? Where do we want to go together as humankind?
Each year it seems more and more clear that it will only be a journey we can go together, if it is to bring about New Birth. May the new year call up the noblest, kingly qualities in us, so that we follow – if even just minutely – the track of Love, ever deeper into what is truly human.