by Rev. Reingard Knausenberger
Each month one of these world views will be expanded.
The acknowledgement of a spiritual world is one of the pillars of spiritualism. The other pillar is the assumption that the Spirit – spiritus – is everything, and matter is nothing. In between these a relationship can develop, even an interdependence, e.g. spirit densifies into matter, matter dissolves itself into spirit. Between these extremes would develop the balancing rhythm of creating in all its variations and nuances. Spiritualism in its pure form is the actual atmosphere and breath of religion.
The twelve apostles, which were called together by Jesus Christ at the beginning of his working on earth, can be seen to represent twelve different ways to finding and living with Christ. The most well-known disciples are Peter and John (see Jn: 21). They are polar opposites and have different tasks. Peter founds the church on earth, has the task of ‘embodying’ the pre-existing spirit of Christ, giving it another solid earthly home on earth after the crucifixion for its further unfolding in the visible world.
John walks a solitary inner path, becomes the only disciple able stand as witness under the cross.
He continues his inner development of ‘walking with Christ’ and becomes the visionary, who again becomes the witness, this time to the Cosmic Christ (as described in the Book of Revelation chapter 1). He recognises the spiritual dimension of Christ as the guiding spirit of our earthly cosmos and the One who gives meaning and purpose to its every expression.
In this way one could say Peter has a task of a birthing nature, to embody spirit in such a way that it leads to individualisation. John has the task of dealing with death processes, of accompanying the expansion of the individual out of the body while still maintaining its cohesion of Self. In this way John is a representative of spiritualism.
A quote in relation to the Twelve World Views from Blaise Pascal (17th century physicist, mathematician & philosopher):
“When we wish to correct with advantage, and to show another that he errs, we must notice from what side he views the matter, for on that side it is usually true, and admit that truth to him, but reveal to him the side on which it is false. He is satisfied with that, for he sees that he was not mistaken, and that he only failed to see all sides. Now, no one is offended at not seeing everything; but one does not like to be mistaken, and that perhaps arises from the fact that man naturally cannot see everything, and that naturally he cannot err in the side he looks at, since the perceptions of our senses are always true.”
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The Act of Consecration of Man
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