Sunday, June 17, 2018

More Radiant than the Sun- by an Eastern Sage



More radiant than the Sun,Purer than the snow,Finer than the etherIs the SelfThe spirit in my heart. This Self am I, I am this Self.


- an Eastern Sage
Translated from the Sanskrit by Annie Besant (often wrongly attributed to Rudolf Steiner)


‘In pure rays of light
Gleams the Godhood of the world
In pure love towards all that is
Radiates the godliness of my soul.

I rest in the Godhood of the world.
I shall find myself
Within the Godhood of the world.’

- Rudolf Steiner, the Contents of Esoteric Classes, Munich 01-07-1909

In pure rays of light
Gleams the Godhead of the world …

Here one shouldn't just imagine radiating light rays that symbolize the divine — one should imagine the Gods' forces that take possession of our interior, and then feel great thankfulness that should be carried into the cosmos — swim in the feeling of thanks and feel united with the Godhead. One can often only hang onto this feeling for seconds, but after continued practice one will be able to have it much longer.

One is often called back to reality by a ringing sound, but this exercise leaves one with a feeling of being one with God and mankind — quite different from a feeling of loneliness.

-Berlin, 1-7-1912

Let's take a meditation formula that most of you know. In the first line:

In pure rays of light, one can imagine something like palely gleaming moonlight that represents the soft light of the Godhead that flows through creation. This mental image should live quite clearly and intimately in the soul at the words:

In pure rays of light
Gleams the Godhead of the world.

Then come the lines:

In pure love to all beings
Radiates the godliness of my soul.

Now one tries to permeate soft moonlight completely with one's love, to pour it into oneself, so that the mild light begins to radiate through the warmth of one's love, and in the flood of rays one feels the Godhead glowing in one's soul. In the following words:

I rest in the Godhead of the world - one tries to imagine that divine-spirit is flowing all around one. One can feel as if one were in a lukewarm bath, entirely embedded in divine substance that envelops one's whole being like a mild bath.

I will find myself
In the Godhead of the world

With these words one can think of a distant light tower that radiates over to one, and can permeate oneself with the feeling that one will find one's own self in divine things.

But it's not only the pictures that live in the soul during meditation that draw us towards the divine and open the soul's portals. A deep wisdom and a high divine life has also been placed into the vowels. It makes a difference whether this or that vowel resounds in the soul. Let's take the vowel i. This always expresses a centralizing, a striving toward the center. The a means something quite different. It's an expression of an inner worship of the divine. The i strives towards the center of the universe, whereas the a(h) remains distant and bows before the Holiest in devotion.

-Munich, 12-5-1907

Thursday, May 03, 2018

Finding & Embracing our Double- 28th September 1996

IT is the Double that shields us from the otherwise penetrating blaze of purity, that in a higher form of passion is diffused and filtered by the host of past company we bring with us. Here is a different angle again to add to the collection, but for a moment we can try this approach so as not to begin with a fear itself of our very Double.

The phantom man is not to be despised inasmuch as it is what we have made it, and also from the viewpoint that all parts which comprise our being hold great and significant purpose. So we begin by seeking to ease the tension which is building upon this concept.

If you consider the position of men who are growing in evolution, you will find that goodness may well be disproportionate and uncontainable to aspects of their fledgling egos. Too much of anything can bring about unbearable pressure from without and within, and this holds true also for even goodness as known to us by the actions of the spirit.

The body of the Double is astral indeed, although it is not the whole of our astral composure, yet it can most definitely walk about as whole when cleaved from the constitution of a man. Yes, as a ghost it can and does wander seeking out those things to which it is stimulated to - ever wanting of the world even after its connections have been severed from.

Depending upon the spiritual nature of the man from whom it has been made, it may be that it does disseminate quite rapidly. Or if it has been comprised and saturated with life during the incarnation and belongs to a temperament which lusts and leaks with habitual self-indulgence which lies contrary to creativity, sharing or life, then this shade of a man can wander quite strong in self, having had so much vitality poured into its nature whilst the man had lived, that it may then go on into perpetuation, hovering and leeching off those who hold to similar activity.

Our first consideration with this being is that it is foremostly impressionable to us and of our making and that we are indeed responsible in every way for it. It is the greater host to the community of lesser elementals which we carry; whilst at the same time it, unlike they, holds signatory and solitary being. The lesser elementals and thought-forms which flit around a man have a primary body which is shared amongst them and it is innocuous to good or to evil permutations. This primary body holds a group consciousness of kind, which experiences the impressions of the man collectively amongst other men concurrently.


Our Double however, holds an individuality which is its own insofar as it is distinct from our own spirit-beings and holds a degree of self-awareness which may one day work independently of the man to whom it is attached. The difficulty in concept here, is only that the Double referred to comprises an impermanent body which breaks down eventually after the soul of the man has retired from the Earth (usually this is so, but there are exceptions longstanding). Whilst also there is the being of the Double, who is as a deformed Angel that is committed to the individual and all of his story over the eons of lifetimes and has been scorned in nature, and like the knotted and twisty-gnarly tree of countless seasons of soul, bears all of the sins attributable to that man for which it follows.


Oh, what hideous spectre does pursue me!
All my years from Heaven to Earth and back again;
That gaze goes through me and I am shamed once more!
I have led this pitiable creature to Hell,
But it would not stay; saying:
"Do you not love me for what you have made of me?"
And of all the vile essences expressed in that accusation,
No truer judgment could set upon the jailer himself.
And once again I know my remorse.

These beings of remorse are the ongoing soul-natures which are ensheathed in astral passion, central to our Double's manifesting. They too have being and incarnating body - that of the astral substance in which we have clothed them.


The souls of Man have caused much pain to many kingdoms which support him. There are creatures dismissed into death for the purpose of sustenance; and this does not only occur with man as carnivore, but also Man in thought. His very processes impinge upon the sensitivities of beings who dwell in the neighboring etheric World, and then also into the higher realms as well. All of this must eventually turn around and change, when Man is then servant to the life he has expended on his account; and opportunities for such will arise and greet him, and the processes he goes by will be exchanged for a maturity of proper community.

Fundamental principles live themselves out in Man and must work their way through in every respect, in all of the layers of his behavior and design. These principles must make their shift from the core itself as it seems, and can only do so in the persistence of the ego's conscious demands to align with the truth of the spirit.

Love in actuality can be viewed, even in this system, as more of a philosophy. The fact that good and evil coexist has long been an argument for the placing of the shadow in relation to the light, and if for the exercise of thinking alone, there are points along these lines which can be seen to be reasonable. This may ennoble the active choice therefore for loving, inasmuch as it says that love itself is not obligatory and yet it overrides marvelously the discordant and fractured harmonies. (That sounds as though it is a contradiction, but it is no more a contradiction as is the coexistence of good and of evil, and we thought a fitting example, in truth.)

When you say that the likeness is disturbing because of the lack of discernment, this is highlighting one of the most interesting concerns any student or teacher could have. That we may have affection for an Anti-Christ because of his likeness to the Christ, and this is what brings us to him, leads us to ask if the differences between are separately important. Everything is less or more than it appears and it is the very task of the esotericist to learn to divine the properties and discover their intrinsic value as separate to each other. The power in this knowledge is in that we may now further question the apparent from the not-so-obvious realities; and may we be considered in our approach, to see if we have a light which is deflected or a look-alike that is only partly what we may think it to be, and partly perhaps that which we do not.

This study of men and their Double may bring with it a healing in relation to their fears. All experiences encountered within the world are known to Man because they have originated in a spiritual reality, with a similar experience beginning in the Heavens. Fear as it is within the higher man became known when he first felt separation from Father God. The separation itself was and wasn't so; and yet the fear struck at the heart and seized the consciousness because things were not fundamentally what they should be, and it came with the realization of this being so.

It is the fear that alerts us to the 'Uh oh' realization that change is moving upon us a little too rapidly to connect the past to the future with "I looked about and He was gone" - the fear in our soul is that we shall become Godless, because Godlessness to the Soul is death. The soul is in fear of its own end, and there is inbuilt the apprehensive knowledge of this possibility. How this is so cannot rightly be explained, simply because the Soul itself is intact and not given firsthand to the experience ordinarily.


But one may well imagine the horrors the soul may shudder with, when it suffers a loveless life as delivered it by the ego. As the ego advances it quite often is delirious and unempathetic to its encounters. When we first sensed our selves we then lost our sense of God in the strongest intuition, and then this followed through with regards to all other life to which He is apparent. This is one reason why love becomes our greatest savior, because the ego understands love and through it appeases others, our souls and our God; whilst naught else may bring them all together.

It is true to suggest that there are fears (such as this just mentioned) which live on in a man deep beneath his consciousness and have very early and unknown origins. It is interesting to watch a man in his emanations and activity when his consciousness is taken to trust and his thoughts and desires act out from an impulse which is from love before all else.

Any activity of ego can have the burden of the fear (all fears combined) within its structure. Even works which are self-pleasing (or perhaps what should be said is especially works which are self-pleasing) carry with them those fears that live both in higher reaches of self and also in double. However, when the ego is effaced with the action of one's loving occupation, attention, empathetic or sympathetic resonance and so forth, there is God working through them also to bring about the answer to the fear, the great fear, of Him having gone from their lives. So that when we experience the love beneficently, then to same measure we can say God is with us. The panic in the soul may well come from our own lovelessness, and so Man must learn to cease the search for self-indulgence alone, but seek more to fulfill and to love all else more perfectly.

The 'lower self' is a term usually used in direct relation to a specific example, and yet can be misleading if put to a schedule in blatant aspect. For example: the powers which converge around the organs and desires for reproduction are often alluded to as being incorporated within the 'lower self' or 'lower nature' or 'lower desires' whereas, those same powers are of the highest influence and principle working through Man.

The resources which pertain to the physical expression and psychic-astral vitalities can prove to incorporate a greater creativity in which God and Christ enter into Man. Such wholesome and high powers may also be left out of the process; and here the principle and example of the Double and J's remark about likeness is perfectly exampled, in that the physical act alone may well be mistaken for the godly, whilst the godly act may also be misnamed as being only that of the 'lower'. Man must align and synchronize all of his powers that they flow through from the very highest apex of his being into all that he does (and back again), for the powers not to be wasted, spilling over into that of the Double instead. From this you can see that the term 'lower' of itself is relative to that which we describe, and misleading if put to category. That which is divorced from the higher impulses can be confined to being an expression of just that alone, whilst what we may consider to be purely lower may indeed be a vehicle for the profound.

To answer an incidental question also along these lines, relative to what was just said: in the case of a man being influenced by alcohol whilst coupling, he is indeed divorced from the higher powers which perhaps could have become manifest (if also the true love was present). He is literally cut off at the waist (below both head and his heart) and the emanatory process astrally mimic less than the animals. This too falls under the activity of the Double, who is charged with vitality which promotes self-interred activity.

The interest the being of alcohol holds for the promotion of unredeemed Doubles is mainly in that of their likeness to him - a veritable Anti-Christian army, proud and assuming, ruthless in their desires, hollow in their beings, severed from the true heart and mind and their reaches.

There can be much envy which follows from the man who has lived the empty and hollow existence, inspired to hopefully contrast himself with how he could and should one day be; and although the envy is framed in a dark countenance, it comes with a wanting from a haphazard soul. This is the beginning perhaps to a change to be wrought within, for there are many promptings to self-improvement which bring about the necessary beginnings and willings for change.

Often we have stipulated that men should involve themselves in those things day-to-day which fulfill them and inspire them, and warm them to further life, for the consequence of this is that they will learn to lovingly appreciate this world and interact with all beings well because of it. Either we are discordant or harmonious; and in being discordant we are unproductive in the long run, being given to an artificial life which has only the veneer and appearance of living. The only reality is Love, and Man must learn to divine the true from the false accordingly.

-B.Hive 

Saturday, May 27, 2017

Young People's Service- Rudolf Steiner

At the entrance to the consecrated room, the students — who may enter in pairs — are taken by the hand by the two celebrants, who say to each:
Remember the importance of this moment in your life.
When all have gathered before the altar, the service begins. The ministrants arrange themselves on the right and left.
Dear children! You are stepping into a new age. From childhood you are rising to adolescence. Your teachers guided you. Their concern was that the Spirit of God may shine in your thinking, give strength in your feeling, and act in your willpower. Your teachers wanted to show you the Christ who has died so that the souls of men can live, so that He may be: the guide on your life paths, the dispenser of existence's joys, the comforter in the sorrows of existence.


The acting ministrant turns around and raises both arms to the image of Christ, including "For thou hast said". The palms are turned inwards.
Thou, light of souls. You guide us on our paths in life. Thou giver of existence's pleasures. Thou comforter in the sorrows of existence. To you I have spoken in supplication, when I craved light for these children's thinking, when I longed for strength for these children's feeling, when I sought for active-blessing for the willpower of these children. So send Your light, so give Your strength, so let Your blessing flow in this hour to those who were entrusted to us, and whom we now pass into life. So that they think through Your light, feel through Your power, work through Your blessing. In all their life on Earth up to the moments of death You guide them into the being of Soul.

The acting officiant turns to the community. 1

For Thou hast said, Fatherly Foundation of the World: let the work of Your Son be manifest, so that through this work of Your Son You become manifest, too. You brought Him forth for the sake of spirits who dwell in fleshly human bodies so that He, in the future, may guide all who come to Him through You.

They will live in the future by the fact that their soul eye has been prepared to see You as the only true basis of the world2, and the creative
Christ Jesus, whom you have sent to them- "Through me You were again visible in the essence of the world when the Earth clouded the revelation of You. Such was Your will, which worked through me."

"So then, Fatherly Foundation of the World, let now shine the revelation that was already within me, before You became known in the Earth. Through me became the Word, that reveals You, known in the souls of men who came to me through You. You being in them, through You they came to me, and they have absorbed the knowledge of You.3

"They have recognized that what I said to them was spoken by You through me unto them. Fatherly Foundation of the World, I implore You, may they who have come to You through me always be alive with You, as I am, and may they recognize Your revelation that You lovingly let shine before me since before the Earth began. Through me was made known the Word that reveals You, and I will carry this Word into the souls of men, so that the love You love me with in them be preserved, and thus may my eternal life preserve their lives forever." (John 7:1-26).


The celebrant turns back to the altar. Then he goes to each individual, takes he or she by the hand and speaks:

Here in this children's school you have been led by the spirit of Christ who overcame death, that the life of the human soul may be saved; so leads the spirit of Christ, your life forces, your soul powers, your spiritual goals through the great school of life.

The officiant goes back to his place and tells about Easter (for example) in a short speech, which has approximately the following content:

Dear children! It was in Spring, when the Earth finds new life in her plants, that Christ passed through death on Calvary. HE died. But HE overcame death. Victorious over death, He lives with humanity; He lives in the people who seek Him, seeking with all their thinking, feeling and willing. And so each time that Spring brings the high festival of Easter, then — looking upon the new life of the Earth — the human being should commemorate the death and resurrection of Christ. Dear children, remember every year at this Easter season of the feast we celebrate with you today, and celebrate it every year anew, so that in you the thought will be animated by the death and resurrection of Christ, and of His dwelling in the souls of those who seek Him.

The speech may continue until the ministrant has said all he intends to convey to the children.
Songs, to be announced by the officiant. He stands facing the community during the singing. Additionally, an unannounced piece of music may follow.


Dear children! Every Sunday I've sent you back, prompting you to remember what you have experienced here; now I release you with caring soul into life. The spirit of Christ be with you. Seek Him, and you will find Him: as your light, as your strength, as your prime leader4, and as your comforter.

The acting officiant turns back to the altar.

Each child is released single, taken by the hand and told:

Remember the importance of this moment in your life. Forget it never, not in joy, not in sorrow.

-For students in grades 8-10.
It corresponds essentially to the Confirmation of the Christian Community, yet because there are many important differences we describe here the complete text of the Young People's Service, as it is celebrated by the Free Waldorf School. The Young People's Service, to explicitly emphasize, is no one-time act like the Confirmation, but rather will be attended by the students for about two years.


Footnotes:

  1. The following is spoken by the ministrant on the left.
     
  2.  In another version, "only cause of the world".
  3.  In another version, "absorbed in himself through me the awareness of You." 
  4.  In another version, "highest leader."

-THE WORSHIP SERVICES of the CHRISTIAN COMMUNITY
& the WORSHIP SERVICES of the FREE WALDORF SCHOOL, Hischam A. Hapatsch


The German original:

Jugendfeier Sie entspricht im Wesentlichen der Konfirmation der Christengemeinschaft (s.S.50). Da es jedoch eine ganze Reihe wichtiger Unterschiede gibt, sei hier der Text der Jugendfeier vollständig in der Form wiedergegeben, wie ihn die Freie Waldorfschule feiert. Die Jugendfeier, das sei hier ausdrücklich betont, ist kein einmaliger Akt wie die Konfirmation, sondern wird von den Schülern etwa zwei Jahre lang besucht.


(Beim Eintritt in den Weiheraum wird jedem Schüler, wenn man will auch je paarweise durch zwei Ministranten, die Hand gegeben und zu ihm gesagt:) Gedenke der Wichtigkeit dieses Augenblickes in deinem Leben. (Wenn alle am Altar versammelt sind, beginnt die Handlung. Die Ministranten stellen sich rechts und links vor dem Altar auf.) Liebe Kinder! Gedenket der Wichtigkeit dieses Augenblickes in eurem Leben. Ihr tretet in ein neues Lebensalter. Von der Kindheit zur Jugend steiget ihr auf. Eure Lehrer haben euch geführt. Ihre Sorge war, daß der Gottesgeist leuchte in eurem Denken, krafte in eurem Fühlen, wirke in eurem Wollen. Den Christus, der gestorben ist, auf daß die Menschenseelen leben können, wollten euch weisen eure Lehrer, auf daß ER sei: der Führer auf euren Lebenswegen, der Spender der Daseinsfreuden, der Tröster im Daseinsleide. (Der Handelnde wendet sich um und erhebt beide Arme zum Christusbilde einschließlich "Denn du hast gesprochen". Die Handflächen sind dabei nach innen gewendet.) Du Licht der Seelen. Du Führer auf unseren Lebenswegen. Du Spender der Daseinsfreuden. Du Tröster im Daseinsleide. Zu dir sprach ich bittend: wenn ich Licht erflehte für dieser Kinder Denken, wenn ich Kraft ersehnte für dieser Kinder Fühlen wenn ich Wirken Segen erstrebe für dieser Kinder Wollen. So sende Dein Licht, so spende Deine Kraft, so lasse strömen deinen Segen In dieser Stunde auf die, die uns anvertraut waren, Und die wir jetzt übergeben dem Leben. Auf daß sie Denken durch Dein Licht, Fühlen durch Deine Kraft, Wirken durch Deinen Segen; in all ihrem Erdenleben bis in Todesaugenblicke Du sie führest in das Seelensein. (Der Handelnde wendet sich zur Gemeinde.) 4 Denn Du hast gesprochen, Väterlicher Weltengrund: lasse offenbar werden Deines Sohnes Schaffen, damit durch Deines Sohnes Schaffen auch Du offenbar werdest. Du hast ihn zum Schaffenden gemacht in allen fleischlichen Menschenleibern, daß er in der Zukunft lebend führe alle, die durch Dich zu ihm kamen. Sie werden in der Zukunft leben dadurch, daß ihr Seelenauge bereitet ist, Dich zu schauen als den wahrhaft Einigen Weltengrund5 und den schaffenden Christus Jesus, den Du zu ihnen gesandt hast. Durch mich wurdest Du im Erdensein wieder offenbar, als die Erde Deine Offenbarung umwölkte. Solches war Dein Wille, der durch mich wirkte. So auch, Väterlicher Weltengrund, lasse jetzt erstrahlen die Offenbarung, die durch mich schon ward, ehe Du in der Erdenwelt offenbar wurdest.- [sic] Durch mich ward das Wort, das Dich offenbart, in Menschenseelen offenbar, die durch Dich zu mir kamen. Du warst in ihnen, durch Dich kamen sie zu mir, und sie haben in sich genommen die Erkenntnis von Dir.6 Von ihnen ward erkannt, daß, was ich zu ihnen sprach, von Dir durch mich zu ihnen gesprochen ward. Väterlicher Weltengrund, das erflehe ich, daß sie, die durch mich zu Dir gekommen sind, immer sein mögen lebend bei Dir, wie ich bei Dir bin, und daß sie da schauen Deine Offenbarung, die Du liebend vor mir erstrahlen ließest, bevor die Erde noch war. Durch mich ward offenbar das Wort, das Dich offenbart und ich will tragen dies Wort in Menschenseelen, auf daß die Liebe, mit der Du mich liebest, in ihnen sich bewahre, und so auch mein ewiges Leben ihr Leben ewig bewahre. (Joh 7:1-26)

(Der Handelnde wendet sich zum Altar zurück. Dann begibt er sich zu jedem einzelnen, nimmt ihn oder sie bei der Hand und spricht:) Durch den Geist des Christus der den Tod überwand auf daß der Menschenseele das Leben ward gerettet, wurdest du geführt hier in dieser Kinderschule; so leite der Christusgeist deine Lebenskräfte, deine Seelenmächte, deine Geistesziele durch des Lebens große Schule. (Der Handelnde begibt sich an seinen Platz zurück und spricht über das Osterfest in einer kurzen Rede, die etwa den folgenden Inhalt hat:) Liebe Kinder! Im Frühling war's, wo die Erde in ihren Pflanzen neues Leben findet, da der Christus auf Golgatha durch den Tod ging. ER starb. Aber ER überwand den Tod. Als Sieger über den Tod lebet ER mit den Menschen; ER lebet in den Menschen, die ihn suchen, suchen mit all ihrem Denken, Fühlen und Wollen. Und jedesmal, wenn der Frühling das hohe Osterfest bringt, dann soll der Mensch, wenn er das neue Leben der Erde schaut, gedenken des Todes und der Auferstehung des Christus. Liebe Kinder, gedenket jedes Jahr zu dieser Osterzeit des Festes, das wir heute mit euch feiern und feiert es jedes Jahr neu, auf daß in euch der Gedanke belebt werde von dem Tode, der Auferstehung des Christus und von seinem Wohnen in den Seelen derer, die ihn suchen.


(Die Rede kann weiter ausgeführt werden durch alles, was der Handelnde den Kindern sagen möchte.) (Gesang; er wird vom Handelnden angekündigt. Er ist während des Gesangs der Gemeinde zugewendet; stattdessen kann ein nicht angekündigtes Musikstück folgen.) Liebe Kinder! Allsonntäglich habe ich euch entlassen, Euch auffordernd zu gedenken, was ihr hier erlebt habt; Jetzt entlasse ich euch mit sorgender Seele in das Leben. Der Christusgeist sei mit euch. Suchet Ihn, ihr werdet Ihn finden: als euer Licht, als eure Kraft, als euren Führer,7 als euren Tröster. (Der Handelnde wendet sich zum Altar zurück.) (Jedes Kind wird einzeln entlassen; man nimmt es an der Hand und spricht:) Gedenke der Wichtigkeit dieses Augenblickes in deinem Leben. Vergiß ihn nimmer, nicht in Freud' [sic] nicht im Leide. ——————

Fußnoten: 4 Das folgende liest der linke Ministrant. 5 andere Version: "Einzigen Weltengrund" 6 andere Version: "...in sich aufgenommen durch mich die Erkenntnis von Dir." 7 andere Version: "höchster Führer"

Monday, May 22, 2017

Sunday Service for Young Children- Rudolf Steiner

The actions are performed by two or three celebrants. The head officiant stands in the middle. The officiant standing to the right (as seen by the community) is responsible for the Communion, i.e., the part of the service in which participants act as individuals.

The officiant on the left is responsible for the Gospel reading. The lead officiant has responsibility for all remaining parts. If only two officiants are present, the lead officiant takes the part of the missing officiant. All officiants always face the same direction as the lead officiant.

There is no liturgical garb. In all services, the parents, their substitutes, and the teachers lead in the students and then take their places at the rear of the room. Just before the service and even before the students are admitted, the lead celebrant says:

By your power, O spirit of God.
I will direct to you
The souls entrusted to me.
Your light illumines the center of my thinking. Your warmth fills the center of my compassion. Your penetrating soul power irradiates my willing body.
I make my service unto you.

Candles are lit before and after the community (including the elders) enter the room. Immediately before the first or last words of the service are heard, the seated officiants rise and place themselves before the AItar, then they return to their chairs. Only the head officiant remains standing all the time. The chairs are not used in the sacrificial ceremony.

Concerning the style of speech to be used, Steiner said: "Be hesitant at first, groping for words. Recognize when the spirit begins to flow to you and let it express itself then."

— Die Kultushandlungen der Christengemeinschaft und DIE KULTUSHANDLUNGEN IN DER FREIEN WALDORFSCHULE, pp. 99-100



I

Sunday Service for Children (This is celebrated for the children of 1st to 8th grades until Confirmation, on every possible Sunday. For Christmas and Sundays between December 25th and January 6th, the Christmas story is used.)

The candles are lit, then the parents or their substitutes and the teachers enter the room of consecration. The children enter the consecrated room in pairs. At the entrance one of the two celebrants takes a child by the hand and the ministrants together say in chorus to each child:

"You know, you are going to the service, which will raise your soul to the Spirit of the World."

Then, when all the children are gathered in front of the altar, the actual ceremony at the altar begins. The two ministrants stand to the right and left in front of the altar.

We now direct our thoughts and feelings to the spirit, to the spirit that liveth and worketh, that liveth and worketh in stone, plant and animal, that liveth and worketh in human thinking and human deed, that worketh in all activity, that moveth in all life, that leads the living into death, so that it may live anew, that leads the dead into the living, so that it may see the spirit.
(Until reaching the phrase "feeling and willing," the acting officiant stands with raised right arm pointing to the image of Christ at the altar. The fingers of the hand are not spread.)
He who is working as spirit in the universe received a body. Christ died. He became alive within the being of humanity, who gave him dwelling in their heart. May our heart turn to Him, too, it interfuses itself with his power, so that He may work in it, so that He permeates our thinking, feeling and willing.

The acting celebrant addresses the children:

My dear ones! We learn to understand the world. We learn to work in the world. The love of people to each other enlivens all work of mankind. Without love, human existence is bleak and empty. Christ is the teacher of human kindness.
All speak now [the acting officiant may speak the single verse first]. The right hand of the acting officiant encloses while this prayer his closed left hand. During this prayer he stands facing the church:
Let us pray.
We raise all our feelings and thinking to God's spirit.
We worship the spirit of God.
We love the spirit of God.
We will remember the spirit of God when we are alone, and also when we are with all dear folk.
Then He will be with us.


The acting officiant now takes each child's hand or respectively he puts his hand on the child's head and says:

The spirit of God will be with you, if you seek Him.
The child answers:
I will seek Him.
Now the acting celebrant turns again towards the altar and speaks to the children with his hands to bless, both arms raised straight with outward-turned palms, the fingers spread in such a way that three groups emerge: little finger and ring finger, middle finger and index finger, and the thumb:
I call to God's Spirit, that He may be with you, if ye seek Him.
We now proclaim the Gospel ___ In the chapter and verse _____ 1 (During the reading, everyone stands.)

Gospel reading 2
Insertion (Pentecost)

We sing now...
Song 3
Addressed again to the children:

Dear children! I let you go now. But keep in good thoughts what you have heard, felt, and thought here.

(Music)
Then the children leave the hall after the books are closed and the acting celebrant retreats from the Christ image.


Footnotes

  1. In the Waldorf School, this is always spoken by the main official.
  2. Here originally John 1: 1-14 was always read ... Today the reading is based on the liturgical year. 
  3. The acting officiant does not join the singing.

— Die KULTUSHANDLUNGEN DER CHRISTENGEMEINSCHAFT UND DIE KULTUSHANDLUNGEN IN DER FREIEN WALDORFSCHULE, pp. 74-76.


The Altar:


Three steps rise to the altar. On the steps, on the left and right, there are always single candle-holders.



On the altar are seven candles, with the tallest at the center. To the left and right of the candles are flowers. 

Left and right of the altar stand, facing the congregation, very low chairs with large backrests. 

The whole altar is bedecked in red. Above it hangs the portrait of Christ by Leonardo da Vinci.

— Hischam A. Hapatsch, DIE KULTUSHANDLUNGEN DER CHRISTENGEMEINSCHAFT UND
DIE KULTUSHANDLUNGEN IN DER FREIEN WALDORFSCHULE


Translation help- many thanks to Dagmar. 😊


Deutsch:


Die Sonntagshandlung für die Kinder



(Diese wird für die Kinder der 1. bis 8. Klasse bis zur Konfirmation möglichst an jedem Sonntag gefeiert, für Weihnachten und die Sonntage zwischen dem 25,12, und 6.1 gibt es statt dessen die Weihnachtshandlung.)

(Die Kerzen werden entzündet. Dann betreten die Eltern bzw. deren Stellvertreter sowie die Lehrer den Weiheraum. Die Kinder werden paarweise in den Weiheraum eingelassen. Am Eingang wird jedes Kind von einem der beiden Ministranten an der Hand genommen und zu ihm - die Ministranten sprechen dies zusammen chorweise - gesagt:)






Du weißt, du gehst zu der Handlung,

Die deine Seele erheben soll zu dem Geiste der Welt.



(Nun, wenn alle Kinder vor dem Altar versammelt sind, beginnt am Altar die eigentliche Handlung. Die beiden Ministranten stehen rechts und links vor dem Altar.)


Wir erheben jetzt die Gedanken und Empfindungen zu dem Geiste,

Zu dem Geiste, der lebet und wirket,

Der lebet und wirket in Stein, Pflanze und Tier;

Der lebet und wirket in Menschendenken und Menschentun,

Der wirket in allem Wirkenden,

Der lebet in allem Lebenden,

Der das Lebende in den Tod führt, auf daß es neu lebe,

Der das Tote ins Lebende führt, auf daß es den Geist schaue.




(Bis "...Fùhlen und Wollen" erhebt der Handelnde seinem rechten Arm in weisender Gebärde zum Christusbild über dem Altar. Die Finger der Hand werden dabei nicht gespreizt.)


In ihm nahm Leib an, der da wirket als Geist im All.

Christus starb.

Er wurde lebendig im Sein der Menschen,

Die ihm Wohnung gaben in ihrem Herzen.

Auch unser Herz wende sich zu ihm,

Es durchdringe sich mit seiner Kraft,

Auf daß er in ihm wirke,

Auf daß er durchdringe

Unser Denken, Fühlen und Wollen.


(Der Handelnde wendet sich zu den Kindern:)




Meine Lieben! Wir lernen, um die Welt zu verstehen.

Wir lernen, um in der Welt zu arbeiten.

Die Liebe der Menschen zueinander belebt alle Menschenarbeit

Ohne die Liebe wird das Menschensein öde und leer.

Christus ist der Lehrer der Menschenliebe.


(Alle sprechen nun [wobei der Handelnde die Zeilen auch einzeln vorsprechen kann]. Die rechte Hand des Handelnden umfaßt bei diesen Gebet die geschlossene Linke. Er ist während dieses Gebetes der Gemeinde zugewandt.)




Wir wollen beten.


Wir erheben all unser Empfinden und Denken zum Gottesgeiste.

Wir verehren den Gottesgeist.

Wir lieben den Gottesgeist.

Wir werden gedenken des Gottesgeistes,

Wenn wir allein sind,

Und auch, wenn wir mit Menschen zusammen sind.

Dann wird er mit uns sein.




(Der Handelnde reicht nun jedem Kind die Hand bzw. legt ihm die Hand auf den Kopf und spricht:)


Der Gottesgeist wird sein mit dir, wenn du ihn suchest.


(Das Kind antwortet:)


Ich will ihn suchen.


(Nun tritt der Handelnde wiederum zum Altar zurück und spricht zu den Kindern gewandt mit segnenden Händen. Dabei werden beide Arme mit nach außen gewendeten Handflächen gestreckt erhoben. Die Finger werden in der Art gespreizt, daß drei Gruppen entstehen: Kleiner Finger und Ringfinger, Mittelfinger und Zeigefiager und der Daumen.)


Ich rufe zum Gottesgeist,

Daß er sei bei euch, wenn ihr ihn suchet.


Es wird nun verkündet das Evangelium nach ... im ... Kapitel, Vers ... bis....1


(Während der Lesung stehen alle.)


Evangelienlesung2



Einschub (Pfingsten)



Wir singen jetzt...


Lied3


(Wieder zu den Kindern gesandt:)


Liebe Kinder! Ich entlasse euch nun,

Aber behaltet in guten Gedanken,

Was ihr hier gehört, empfunden, gedacht habt.



(Musik.)


(Dann verlassen die Kinder den Saal, nachdem die Bücher geschlossen und der Handelnde vom Christus-Bilde zurückgetreten ist.)








1In der Frein Waldorfschule wird dies immer vom Hauptoffizianten gesprochen.

2Hier is ursprünglich immer Joh 1:1-14 (vgl. S. 64) verlesen worden. Heute orientiert man sich am Kirchenjahr.

3Der Handelnde singt nich mit.