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by Rev. Reingard Knausenberge
Each month one of these world views will be expanded.
In pre-Christian times, in the highly developed cultures of Egypt, Greece and far earlier cultures of antiquity, the leaders and initiators were those who were able to connect with higher Spirits in their soul. Thoughts and feelings were not experienced as subjective and personal productions, but rather as living Beings; powerful Spirit Beings – Angels, Archangels, and Archai.
Archai could permeate a human soul and body, inspire and speak through them. Great cultures were founded and guided like this. It was a time when the human being was not free, did not yet experience being an individual, separate from the whole community. What came about was therefore in complete harmony with the greater Cosmic Order and human beings were also imbedded in this cosmic order.
Today, we cannot have this kind of experience because of the Deed of Christ. It has changed everything. Now we experience ourselves as autonomous individuals and have freedom and cognisance. Now it is our task to reach out and “Up” to and learn to work together with the Angels, Archangels and Archai. This requires self-reflection and self development. In as much as this is the direction of spiritual unfolding, we are Psychists.
There is a descriptive direction in psychism which leads to observing and witnessing of the deeper layers of the unconscious Self where heredity and universal archetypes is met. Then there is a dynamic direction which leads to “over-consciousness” and requires active deeds of self discipline and conscious transformation. This source of “Self”, our “I” - our core being, is eternal and indestructible. It is “of God”. Though it is embedded in the garment of the soul and body, we can work at becoming aware of this Higher aspect step by step. It is accompanied by processes of “dying and overcoming”. It is a slow painful process of active practice which transforms our whole constitution. Every effort in this direction progressively strengthens our complete soul structure, which means, the quality and nature of our “I”. It will lead to the awakening experience which St. Paul describes as “I am, yet not this “I” but the “I am” in me.
The individual “I” is then in harmony with the Being of Cosmic Order. Striving towards a new unity with the hierarchies in the world of Spirit, we human beings can work together to form, inspire and create a truly new culture. That is why we are here together on earth now.
“Oh What a Faithless and Distorted Picture of the Human Being You Have!” given as a sermon by Rev. Michaël Merle on 8th March
In the gospel passages of the Transfiguration (Matthew 17, Mark 9 and Luke 9) Peter offers to pitch three tent canopies (booths, shelters), one for Moses (the law giver), one for Elijah (the prophet) and one for Jesus (the master and Bearer of the Christ). Peter is moved to do this as a consequence of the vision of Jesus, transfigured in bright, brilliant, radiating white light while in a communial conversation with Moses and Elijah. Peter is drawing from a Hebrew tradition (a festival still celebrated by Jews to this day, Sukkot) and to the idea that this vision heralds an ‘end time’, a permanent establishment upon the earth which could call for a tent to be pitched and never taken down, a sukkot feast to end all feasts, so to speak. In his prologue to the gospel, John expresses the concept of the Word (Logos) becoming flesh and dwelling amongst us literally as, “The Word became flesh and pitched his dwelling tent amongst us”. The divine Logos (the Word) came to dwell on earth, pitching his tent here, so to say. This idea of pitching a tent as an expression for the earth as our home, allows us to see the earth as a wonderful, albeit temporary, dwelling place. Our life as human beings is not limited to the time on earth between birth and death. As much as this earthly life is representative of being ‘home’, this earth is our home, we are also only passing through, pitching our dwelling tent for a time, not building a permanent structure. Our true home is in God (in the divine existence). Our picture of our full humanity needs to recognise the seeds of our future spiritual development as present in us and in a process of development. We need to realise that our life is both pre-existent and post-existent (before our birth, and after our earthly death). What is our full picture of life and being human?
After the event of the Transfiguration, Jesus returns to the crowd and encounters the man whose son is moon-struck, a lunatic, and hence not in his reason. The young man is literally beside himself (and hence, out of balance), falling into the fire and into the water. Could these be metaphors for our desire to find initiation paths, the path of purification (in the cleansing fire or the cleansing water)? If we hold a true picture of the human being (with the in-dwelling of the Christ), then we can know that it is this relationship to Christ that makes it possible for us to experience a new path of initiation. He is our cleansing internal fire, the pure cleansing water of life. We are initiated into our fuller selves ‘in Christ’.
Rudolf Steiner reflected that the earth was created for the human being to learn the lesson of Love. Our new path of development in love is the path of Christ, who is the teacher of the love of humankind.
Report on the talk given by Rev. Michaël Merle “The Revelation of the Father in the Son” on 8th March
by John-Peter Gernaat
This talk speaks to one of the cornerstones of Christianity: that of the Oneness revealed in the Trinity – that the Creator is a Father and has a Son.
It is of note that when we turn to the Gospels the Son is spoken of before there is mention of the Father. Mark is the oldest Gospel (and some consider that he and the other synoptic Gospel writers may have used a single older source). Mark’s Gospel begins with the Baptism. This provides clear insight into the importance this event held for early Christians. The Baptism marked the beginning of the Christian story. [It is important to note that the eucharistic meal, which is the evolution of the Passover meal with the Mystery of Resurrection, forms the heart of Christianity.] It was important that the event of the Baptism was witnessed. It was John the Baptist who perceived the opening of the heavens and the Spirit descending like a dove. He heard the words: “You are my beloved Son, in whom I am revealed”. The Son is spoken of before we hear any reference to the Father.
The Act of Consecration of Man, other than the blessing, begins by speaking of the Divine in terms that do not specifically imply a Father - Son relationship: “Divine Ground of the world…”; “to you, O Ground of the World…”. There is no splitting of the Trinity, rather speaking to the oneness of the Godhead only.
Later we hear: “O Father God…”
It is only the New Testament that provides insight into the Trinity and we arrive at the heart of the Trinity in the Baptism event. The synoptic Gospels describe the Baptism while John’s Gospel does not, it describes the consequences of the Baptism. The synoptic Gospels all use the same word and one of the synoptic Gospels uses the same word when describing the Transfiguration. This word is Eu-do-keo (transliterally). In describing the Transfiguration Luke uses the words eklegomai. Jon Madsen, in his translation of Emil Bock’s translation, renders this word as ‘Chosen One’. Both these words are an expression of the same reality.
Eklegomai literally means “in whom I conclude out of myself” where the words ‘out of’ are key. Alternatively: “out of myself this is what I have concluded”. This tells us that the Son is not chosen from among the Father’s creation or creatures, but out of himself. The Christ principle comes out of the Father.
The word Eu-do-keo is often simplified to “in whom I am revealed”. Within this word is the word for ‘well’ (as in ‘fare thee well’) or ‘wellness’ which also carries the intention to experience these richly or fully. One alternative rendition which could assist our deeper understanding would be “in the full or rich wellness of the Father the Son is revealed”. But there is also the intention in the word that this has to do with our thinking ability to discern. Therefore, this word also has the intention to say: “in whom my discernment will prosper” or “in whom my personal judgement will fare well”.
From all of this we know that at the heart there is a relation of Father to Son.
Humanity had the privilege of getting to know the Son, and through His words and actions the Divine is revealed. We can come to know the Father more fully than we could before Christ was incarnated.
In the relationship of the Father to the Son the Spirit comes into being. The Spirit exists between the Father and Son. (Reingard often says that in the spiritual world 1 + 1 = 3; a third principle always comes into existence in the relationship between two spiritual beings.) Through coming to understand the Son, we can come to more fully understand the Father and only then can we come to understand or experience the Spirit. In the Gospel of John we can learn more about the relationship of the Son to the Father in all that is said at the Last Supper. It adds to the understanding we can arrive at through the Old Testament.
To repeat the relationship: “in whom I am fully expressed”, “in whom I am well revealed”, “in whom my discernment will prosper”.
The epistle that is read in the Act of Consecration of Man during Trinity also aids our understanding of the fullness of God.
The Creed of The Christian Community also guides us to an understanding of the Trinity.
The first statement is not necessarily Christian, it describes only the Father as an almighty Divine Being. However, the description of this Being as being spiritual physical is a very new idea. That He is the ground of existence is common to all religions. That He goes before his creatures like a Father is a potent image of how a father leads a child before the child follows its own path through life. It is a different image to the way a mother leads. The image is therefore not intended to give a gender to the Father but rather to describe the relationship of the Father to his created creatures. We follow the Father to become whom we are intended to be.
The second statement describes the Son as being “born in eternity” to this Divine Being – the Father. A picture is given in Kabbalistic teaching of God withdrawing into Himself in order that creation could come into being. In the act of creating the Son principle comes into cognition.
We know that we are made in the image of the Divine. We also know that we are in process. It therefore is clear that the Divine is also in process. Also, we understand relationships because the Divine is in relationship.
In the Creed the first seven statements are from the past. Statement eight begins: “Since that time…”. There is a change in direction to the present and the future. Since the Resurrection, the Son fulfils the work of the Father. The Son is fully revealing the Father, where fully also means richly fulfilled.
In the Transfiguration we come to a new understanding of the Godhead and that we can have a relationship to the Father. “Christ comes out of me and in the Son I am fully understood / revealed / discerned.” “I am Father. I have created and this brought Son into Being and between us is a relationship which can be experienced as Spirit.”
In Greek the word Doxa is used to capture the essence of a Hebrew concept of the ‘fulness of revelation’ that is translated as ‘glory’. This is the heart of the statement we hear in the Act of Consecration: “what You have received from the Father and made whole through the Spirit in all cycles of time”. This speaks to a relationship and to the understanding that since the Resurrection the Son reveals the fullness of the Father.
The way of grasping the concept of Father is through a relationship to the Son and then we can understand the Spirit. Then we find ourselves in the relationship between Father and Son.
by Rev. Reingard Knausenberger
(This talk was given on Sunday, 15th March.)
The Sacrament of Baptism as it is practiced in The Christian Community is a new ritual in the stream of Christianity’s evolution, congruent with the evolving consciousness of humanity in our time. It is conceived specifically for a soul which is sent down from the world of spirit into the earthly world. It welcomes the child into this very different dimension of life. It gives an orientation for the basic processes which constitute this earthly reality as an outer physical, inner soul and a spiritual experience.
At the outset, the priest conducting the ceremony turns toward the heavenly powers with his/her own threefold capacity of willing, feeling and thinking. The heavenly powers will be transmitted through the three substances used in the baptism: water, salt and ash. In this way a threefold relationship will be established between the world of heavenly beings from which the child has descended and the soul of the child. Through the physical substance, the Word and the placing of the substances onto the body of the child in a specific way, a first step is realised. The second step is carried through the Word transposing the substances into soul processes. The third step is realized in the power of the Word connecting to the three-foldness of the Trinity while three crosses are inscribed into the invisible body of the child. It will be a free choice of the adult, if this child will become a conscious confessor of Christ. Yet it is the assembled congregation which makes it possible that the soul can be shown a way to develop a conscious Christ-relationship and that two named ‘God’-parents commit to accompany the soul through its search in life for this relationship.
The central core of the sacramental act is concentrated around the mystery of The Name. In this is hidden the individual purpose and mission on earth, which will unfold as the personal destiny path: ‘…and he has a name inscribed which no one knows but he himself.’ Rev. 1:12
This mystery, that every human being shares the same name to identify their Self, yet is totally unique in how it is expressed, is central to Christ and Christianity. In the sacrament the child is endowed with a name with which every other person will be able to ‘call out’ that inexpressible name in them. In the sacrament the given name is used to ‘called in’ the child’s higher being to connect with this body. Every action from thereon in the baptism is permeated with the name and its true intent. In the closing words of the sacrament it becomes clear that the baptism is actualised through the investment of the celebrant and those connected with the child by the endeavour to understand and then invest sensitive cognisance during the proceedings. The Lord’s Prayer spoken at the end embraces this soul within the world-wide Christ-Community.
The Sacrament of Baptism is the strongest, positive, affirming gift we can give into the unconscious soul of the child, as a true experience and transmission of the message, that (and how) the World of Spirit can be found within this material-physical world of the senses into which it is now immersing itself.
by Rev. Reingard Knausenberger
(This talk was given on Sunday, 22nd March.)
The Sunday Service for Children is the first ritual service conceived specifically for children. It is not a ‘Sunday School’ or religious teaching lesson. It is a dense, short ritual celebrated for school children from age 6 or 7 until age 14. Considering that the sacrament of baptism is also only for children, one becomes aware of the very special constitution of a child before puberty. In these first years of life, the incarnating soul is first building a physical body - muscle, bone, nerves, inner organs - that will suit its own mission, using the model given by the parents. When this groundwork is done, energy is set free for other further development. During the primary school years, the soul is ‘tuning its physical instrument and learning to start playing on it’, so to say. This means the rhythmical organisation of the body, which is the carrier of all life-supporting activity, needs to develop harmoniously and strongly to be a healthy support for the rest of one’s life. Therefore, the Sunday Service ritual is based on rhythm, on the ideally regular attendance throughout these seven years. If a child would attend every Sunday for seven years then it would have come to 365 Sunday services, a ‘year’ of Sundays inscribed into its constitution. It will have added into its constitution a quality that directly supports its further awakening to its unique self and which is not a product of nature but of practice and effort.
The service begins with the receiving of the child as it crosses the threshold into the space of the altar. The servers, who receive it will affirm: ‘you know…’ One could say, children have a deep unconscious knowing of ‘where they come from and where they are going’. Then ‘we lift up our thoughts and feelings’- i.e. over time learn to give them conscious direction. The words that follow acknowledges Spirit reality and recognises it in all the kingdoms of nature, as well as in human thought and action. It highlights the fact that life includes death processes, and that this Spirit power at work in nature also leads us into, within and through these into a new quality of life. The facts that underlie this statement are then expressed: Christ is that Spirit power, he died, he can become alive in us. How, and for what purpose is then stated. Then in short, clear sentences the purpose of life on earth is laid out beautifully: the reason we learn and the point of work is to learn to love, and Christ is the teacher for this. In the following prayer, the children experience the practice of prayer and learn how the Spirit of God is present in both conditions of our life: our existential aloneness and our connection to others. Then follows something which resonates deeply with the first words of Christ uttered in direct speech in the Gospel of John: ‘What do you seek?’ It is a question each of us must answer individually. For the children it is a profound moment when they can hear that their seeking is accompanied and can be satisfied. The ending of the ritual speaks of dismissal. Just as clear as the beginning was a receiving in, so is the ending a clear sending out, to make what has been learnt reality by living it.
Both the sacrament of baptism and its further realisation through the Sunday Service for children establish in the organisation of the child a deep knowing and trust in spirit reality, laying a foundation for health and self-confidence in life.
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by Rev. Reingard Knausenberger
Each month one of these world views will be expanded.
What does this world-view direct it’s ‘view’ toward? The Greek word 'pneuma' can mean: air, breeze, wind and their movements, motivation, breath, life-giving power, spirit… Therefore, one can say that the pneumatist essentially views life itself in its manifold expressions in nature of growing and wilting, in the rhythmical exchanges of all its processes. It primarily has to do with developing functioning organs of perception for the etheric, spiritual formative life forces which underlie all living processes of nature.
Why was Simon Peter singled out and asked so intensely by the Risen Christ: "do you love me?" (Jn 21) He had been given his calling at that time when he could suddenly ‘see through’ the physical appearance of the person standing in front of him and perceive his spiritual depth: "you are the Son of the living God, you are the Christ". Then he received the new name, Peter, the rock: "On this rock I will build my church" (Mt 16). As a fisherman he knew what it meant to deal with the unpredictable and fluid nature of the elements of nature and wrestle with holding one’s balance. Peter had a spiritually awakening experience one night when a storm rocked the boat of the disciples and they suddenly saw Christ walking toward them over the water (Mt 15). Peter’s total focus of soul reached out and embraced this upright power so in balance with itself and in harmony with its surroundings. For moments his conscious ‘I’-guided will could immerse itself and unite with the life bearing spirit-soul power of the world as Christ moved with ease within the rhythms of creative forces. For moments only could Peter ‘walk on water’ through the rock solid inner ‘I am, yet not I’- activity of soul, reaching out toward the Spirit I Am. He had a deep experience of communion with the spirit in All.
The natural world, human world and spirit are a unity in constant exchange with each other. This experience is life-changing and Peter is prepared to die for it. This pneumatic experience is hardly imaginable without powers of love unfolding. This is confirmed at another time when Christ gives his followers in general a new orientation how to achieve this unity with world and spirit: ‘"ove your neighbour as yourself; love your enemy". With his intimate disciples he goes even further: "can you love me, as I love you?"
The same power which rules over the elements of nature is the same power which buds and flowers in the inner core of the human heart, giving birth in the soul to the personal and universal Spirit of Love as we learn to embrace the power of life and death in its fullness.
by John-Peter Gernaat
In these talks Frimut looked at the development of the architecture that represented the House of God, or God’s Dwelling through the ages, starting with the Ziggurat and Pyramid. He also delved into the forces of form as he had in his talk on the birth of the Son of God in Palestine in relation to the tectonic forces in the earth (see January newsletter). This set of talks are based on an article Frimut published in ‘die Drei’ in December 1990 in German (no translation available).
12th January: God’s Dwelling on Earth as represented by the Ziggurat and Pyramid
In the Old and New Testaments we read about sacred mountains. In Greek mythology the gods lived on a sacred mountain. The idea that mountains are sacred and connected with the dwelling of gods on earth was taken up in Mesopotamia in the building of an artificial mountain. In Mesopotamia the ziggurat was the first structure built as a dwelling of God. This is a stepped structure which was copied in Egypt, e.g. the Djoser Pyramid. These structures had steps leading to the summit where the ziggurat had a chapel to the god. Later in Egyptian architecture the ascent and descent became virtual as the pyramids developed smooth steep sides.
The ziggurat was a massive structure with no interior. The outer layer was made of glazed bricks inside of which were baked bricks and inside of that raw brick. It was an outer architecture that could be appreciated from the outside only.
The Babylonian ziggurat has seven steps each in its own colour – seven colours – representing the seven planets. Several sets of stairs allowed passage to the top and we have no record of how these various stairs featured in the rituals.
As an aside note, the Mesopotamian culture used a lunar calendar. We still have vestiges of the use of a lunar calendar in early Germania in the use of ‘fortnight’ representing 14 days (14 nights by lunar reckoning).
The complex of Djoser’s Pyramid included a temple to the gods. This temple was no longer situated on top of the pyramid. In later pyramids there are passages constructed into and beneath the pyramids with chambers which contain sarcophagi.
Later in the temples of Greece the temples become the dwelling places of the gods and goddesses. These structures still represent an outer architectural form but now the priests were able to enter into the windowless room that was the dwelling of the god.
In Christian churches the community entered the building as well and light was also allowed to enter into the space.
It is possible to trace direct links from the architecture of Egypt to Greece to Christian Romanesque churches and later Gothic cathedrals.
19th January: God’s Dwelling on Earth as represented by the Greek Temple
The Greek temple consisted of three steps and was therefore much lower than the pyramids or the ziggurats.
d) the roof
c) the architraves
b) the columns with their capitals
a) the 3 steps
C – god revealed
B – relief images
A – beams and architraves
The Greek temple was also a monument to be admired from without, but the priest entered into the structure and the congregation could witness the ceremony. A pathway linked the altar on which a burnt offering was made to the temple itself. The altar and the image of the god were in direct view of each other. The congregation experienced the presence of the god especially through the meal of the burnt offering from the altar.
In Egypt the structures were architectural while in Greece the structures become sculptures.
The Greek columns represent an intricate working of convex and concave surfaces in plan view and down the length of the column as well as the shapes of the columns.
The form of the columns gives the temple the appearance of lightness and creates an elevated earth above the architraves on which the struggles of people and animals are depicted in relief sculptures. Above this raised plane of the earth, in the façade, the gods are represented in relief sculptures. The form of the roof could be used only on a structure for the gods and roof area could only depict the realm of the gods.
The altar in the east represents the struggle of earthly life while in the west there is calm around the god.
The length of the temple had a curvature of 4cm to match the earth's curvature over that distance. The corner columns are thicker to give the visual impression of being in balance with the central columns and the outer columns are not round so that they balance the length of the temple and the width depending on the vantage point. The proportions are harmonic and represent the form of music.
The Greek temple reached a point where outer space reached into the centre of the form – see the discussion of form later in this article. Some external initiative was required to move the form further and this initiative was the Christ in Jesus. Christ could move beyond the point of death taking light into the centre of darkness.
The Christian church is the opposite of the Greek temple. The entrance is in the west and place of calm is the altar which is in the east. The west is the place of chaos and death while the east is now the place of calm and life. From without we experience the church as a dark place while from within we experience it as a place of light. The congregation, the light and columns move to within the structure of the church. The unconfirmed can experience the ritual from without, beyond the two towers that guard the entrance.
In the Romanesque design of churches, as seen in the church of St Gabriel in Provence, there are only two windows. In the west a high window shining light onto the altar. In the east a low window just above the altar. The window in the west is surrounded by images of the four gospel writers in the form of the four living beings and the elders while the window in the east is domed to represent the dome of heaven above the level earth. From within the church gives the impression of light while when viewed from the outside it gives the impression of being dark within (correlate this with the discussion on the progression of form and matter below).
The change over in the use of the spaces in religious architecture between the east and west represents the turning point of time. Before the turning of time the religions were Father God religions. Then Christ became the present for three years, born in eternity.
Form and sculpture (space)
Give a group of students a ball of clay and after half an hour of working it everyone’s ball will be perfectly spherical. A sphere has only one point of view. It is the same from every angle. Every other form has infinite points of view as one moves around it.
Shrink a sphere and it becomes an infinitely small point. Expand a sphere and it becomes an infinitely large surface. A sphere can be infinitely small or infinitely large, becoming the infinite plane. We think the infinite plane but we cannot imagine the infinite plane.
The infinite plane permits everything to grow, while the point pulls everything into itself – it is the centre of gravity. Between the infinite plane of the sphere and the point of gravity of the earth is the space where God entered.
Faith supported by our own thinking is the Renewal of the Religious Life.
Three lines intersect to form a triangle, but these lines also extend beyond the triangle into infinity.
As the two non-horizontal lines pivot at a constant velocity around their point of intersection with the horizontal the point of intersection along the imaginary perpendicular moves faster and faster. Eventually these lines will appear parallel and the point of intersection will come around to below the horizontal. At infinite velocity the lines are parallel. Their intersection is on the infinite plane. (All parallel lines have one common point of intersection.)
The sun has the force of the infinite plane and causes everything to grow.
When forces of the infinite plane are unequal the sphere will grow to become egg-shaped. When point forces are unequal we get a hole, a light hole. The amoeba has this form. Through unequal forces organisms can develop.
As the lectures progressed, Frimut developed the interconnectedness that exists between the development of architecture, sculpture, matter represented by the material used in architectural forms, music and speech.
It is possible to look through the eye of sculpture to architecture. True sculpture touches the etheric world. Music touches the astral world. Poetry also makes architecture accessible. When we listen to the Act of Consecration of Man we hear “the ordering of space” which can be understood through sculpture and “the course of time” which can be understood through music.
When we listen to music it is the tension between two tones (notes) which is the music. Similarly, in speech a single word out of context makes no sense; it is the tension between words that gives meaning to a sentence.
The primal earth resounds with a primal tone. The massive form of Mesopotamian architecture corresponds to a second note providing a ditonic scale. The creation of an internal space in the massive pyramid coincides with a third note providing a tritonic scale. The Greek temple, where light enters the inner space corresponds to a tetratonic scale. In the realm of music the sphere is a whole tone. This is the basis of consciousness. “I am the I am”, the words heard from the burning bush is a primal sound.
As the sphere grows and becomes egg-shaped, this is a second tone, half a tone apart. This secondary tone causes growth.
A tertiary tone creates an inner space, the point. The quaternary tone is earth.
These scales and forms correspond to the physical body, etheric body, astral body and the “I” respectively and the concepts of “that it”, “to it”, “in it” and “I”.
Between the physical and the etheric is the will.
Between the etheric and the astral is feeling.
Between the astral and the I is thinking.
These are gifted to us as capital by the Hierarchies and we can develop them. After the age of 30 we begin to transform our bodies.
The sculptural forms through which we can appreciate the architecture are the primal sphere, the infinite plane distorting the sphere, the point force drawing the surface towards the centre and the point force reaching the centre. In the time before humans created massive architecture the representation of God on earth was like a sphere. By the time of the Mesopotamian culture the sphere had become egg-shaped. By the time of the Egyptian culture the egg had begun to show an indentation. This indentation reached the centre by the time of the Greek temple.
When we look at the development of religious architecture from ancient times to Christian times there is a clear progression. This progression was not intentional on the part of humanity, it was inspired by an angelic impulse. Architecture and sculpture are not independent of the earth while the word is free of the earth.
As consciousness progressed, we can represent it with a pentatonic scale in the early Romanesque Christian architectural period and the idea “from I”. The Gothic Christian architectural period can be represented by a hexatonic scale (a scale used in classical music in love songs) and the idea “from (out of) me”. The Goetheanum brings consciousness to a heptatonic scale and the idea of “I in it”, in other words, in the future we will become integrated into creation and no longer the disturber of creation as we are now. The octatonic scale represents the light shining through matter.
When we consider the development of matter from the point where the point force has drawn the surface of the sphere to the centre a new force has to act to generate any further development. This is the Christ force acting from the opposing end of the sphere. It draws the point force towards the opposite surface (at the time of Romanesque Christian architecture) and eventually ruptures the surface (at the time of Gothic Christian architecture). The future is the time when light shines through matter.
Architectural forms up to the Romanesque designs were derived from dream consciousness while the Gothic architectural style and styles thereafter were derived from thinking consciousness.
1st February: God’s Dwelling on Earth as represented by the Christian Church
The Romanesque Christian architecture is discussed above. As time progresses, we experience that the stone of the religious buildings becomes thinner and at the same time the light entering the buildings increases. By the Gothic Christian churches the windows had become prominent architectural features. The glass became darker. The wall had become too thin to bear their own weight. This was engineered by moving the structural supports outside of the building in the form of flying buttresses and arches. This creates a larger space within the building. For the people inside the dark glass windows replacing the stone walls represents the New Jerusalem – the stone transforms to crystals.
The roof of the Romanesque churches was a dome while in the Gothic churches the dome wishes to break open as if we wish to leave the earth and reach heaven through our praying. The arches also run north-south and east-west creating crossing points.
The Abbot Suger was the first to introduce the Gothic style of architecture when he rebuilt the cathedral of St Denis. He started with the western front, redesigning the Carolingian façade to echo the Roman arch of Constantine with a large Romanesque rose window. The Carolingian nave was left untouched. To achieve the aim of more light in the choir the masons used pointed arches, the ribbed vault and flying buttresses which allowed for larger windows. This Gothic style was then used for future architecture in France.
Asked about Chartres, Frimut explained that the western part of the cathedral is built in the Romanesque style while the eastern part was rebuilt in the Gothic style after a fire in 1194.
Before progressing to the architecture of the first Goetheanum, Frimut described the human body in the progression of the architectural forms.
Our feet are massive and the pyramidal form can be detected in them.
Our legs represent an outer architecture of columns with an inner skeleton.
The pelvis represents the Romanesque arches. This is the region where life forces are regenerated. In the Romanesque churches the Latin mass was not understood by the congregation but the meaning was felt.
The ribcage is reminiscent of Gothic architecture, Gothic arches. The ribcage is an outer skeleton creating a large space inside for the lungs and heart. In the Gothic churches the preaching became more important as the clergy tried to understand the sacraments. The area of the ribcage down to the pelvis is the region of transubstantiation. We transubstantiate the substances of earth in our breathing and in our digestion. We are an ongoing sacrament. The larynx forms the tip of the Gothic arches of the ribcage.
From the feet to the larynx took 4000 years of development.
The skull is represented by the first Goetheanum.
In the human body the density of the bones decreases from the feet to the larynx in the same way we see the use of stone in the religious architecture decrease from the massive ziggurat to the Gothic church.
9th February: God’s Dwelling on Earth as represented by the first Goetheanum
The Romanesque period was represented by scholastic endeavours while the Gothic was more philosophic. Thomas Aquinas was a conscious thinker, but he struggled to connect what he gained through thinking with what he experienced through faith.
Rudolf Steiner had the task of connecting faith and thinking. Faith can become stronger for us in this time of our evolution when it is fertilised thinking. Without this fertilisation through thinking faith is rapidly vanishing in our time.
Remember: the sphere is the balance between the infinite plane and point. The point forces tear the surface of the sphere until it reaches the centre. With a force outside of the sphere the hole can continue till it tears the opposite side of the sphere and light emerges. The Rosicrucian School used this process of thought to demonstrate how substance becomes light. The symbol of the Rosicrucian School is the ouroboros - snake eating its tail – in this case designating that substance becomes light. In the centre of this symbol is written: “I gain knowledge of myself”.
The western dome of the Goetheanum represents the material realm and it forms a complete sphere. This space is to be understood or experienced from the centre. The eastern dome is to be understood or experienced from the periphery.
When entering the western dome the first pair of columns represent Old Saturn. Study the capitals of the columns and the bases in the images. The next pair of columns represents Old Sun, then Old Moon, Mars, Mercury, Jupiter and Venus. Mars and Mercury represent the Earth.
In the period between Old Saturn and Old Sun all substance of the developing earth disappeared before incarnating anew and recapitulating the Old Saturn development in Old Sun. The same occurred between Old Sun and Old Moon and again between Old Moon and Earth. On Earth there was a pause in the development of evolution at Golgotha. Mars represents the period of Earth before Christ’s incarnation and Mercury the period of Earth since Christ’s resurrection. Note the symbol of Christ on the 5th column capital.
In the small dome were six columns. These columns can radiate to the columns representing the past of earth’s evolution, but in order to ray onto the future of earth they must radiate back from the centre of the western dome. At the back of the eastern dome the image of Christ stood.
Between the two domes is the overlap. This is the area of the voice and here the lectern stood.
The Goetheanum could be described as the place of all-encompassing arts. The western dome represented music and the eastern dome speech.
There were side arms to the building and in the southern arm (marked by a circled cross in Frimut’s drawing) the first Act of Consecration of Man was celebrated by Friedrich Rittelmeyer thereby becoming ordained as a priest. Within a year of this event the first Goetheanum burned down. This was the most important act performed in this building. The western dome also formed the auditorium of the building and the eastern dome the stage. As seen in Frimut’s drawing the sphere of the western dome rested on the earth while the sphere of the eastern, or periphery, dome floated.
Soul wounds need our conscious awareness, so that we want to heal and therefore we look for ways of healing. We observe how the wound affects the tissues of our soul – our thoughts and feelings. We observe that our entire constitution is not as healthy as it was.
One way not to heal is to blame the perpetrator/s. When we punish the culprit, even in thought, we poison our souls. We re-traumatise ourselves when we blame, and that is the disease of our time. A huge step towards healing was taken with the Truth & Reconciliation Commission, spear-headed by Archbishop Desmond Tutu. No blame was apportioned, no punishment, just the stating and admitting of wounds.
It is important to become aware of what we actually do individually, when we are wounded. We have no control over what comes from outside, but we can control what happens inside. When we consciously take charge of our own healing – which in other words is when we use the healing power of spirituality – then we are controlling what happens inside. Wounds tend to take on a life of their own, so we should observe ourselves carefully. A physical wound starts to heal when we start to care for it. The soul wound will heal when we care sufficiently for ourselves.
A trauma to the soul is on the same level as an earthquake. Body and soul are knocked right out of balance, and we have to re-balance ourselves. If we do not do this, the wound gets deeper and the end can even be suicide, killing the partner, or madness. Taking care of the wounded Self creates strength in the immune system of the soul.
It is also important to clearly differentiate between oneself and the perpetrator. You can’t heal the abuser by loving and forgiving. The abuser is the only one who can heal himself. By focussing on the abuser we are putting off our own healing. The same goes for asking the questions: Why did it happen? Was it my fault? All we can do here is strengthen the I AM forces. I AM my own friend. I AM the one who has control over what happens to this soul wound.
Christ always asked the question: "What do you want me to do for you?" when he was approached by the sick. Their answers always demonstrated that they trusted he had the power to heal. And they were healed. Ask your Self this question. "What do you want me to do for you?" And if in all seriousness you get the answer – "Heal me!" then you have the will to heal and you will find the means to do it.
Going back to earthquakes, the victims embody the trauma because the shaking, the sudden complete uncertainty of life itself, reverberates through body and soul. You can’t run away from an earthquake but you can run towards yourself. "Yes, this is terrible. I am wounded. So what steps do I take?"
When you lose your cool over such daily irritations as load-shedding or stupid and dangerous drivers, you weaken yourself. Calmly find a way round the problem and you strengthen the Self.
How do I get to know myself? I know what’s wrong with myself (and with everybody else too!). That’s the easy part. Now I need to get to know the good part of myself. If I hear only the critic sitting on my shoulder, I am well on the way to mental illness. What is right with myself? I need to discover this in peace, instead of making war with myself all the time.
Do I find myself in the presence of a loving me? I need a loving me to be there, if I am to heal.
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