You know that in modern time (relatively speaking, it is only a short time since) the tomato has been introduced as a kind of staple food. Many people are fond of it. Now the tomato is one of the most interesting subjects of study. Much can be learned from the production and consumption of tomatoes.
Those who concern themselves a little with these things — and there are such men to-day — rightly consider that the consumption of the tomato by man is of great significance. (And it can well be extended to the animal; it would be quite possible to accustom animals to tomatoes). It is, in fact, of great significance for all that in the body, which — while within the organism — tends to fall out of the organism, i.e. for that which assumes — once more, within the organism — an organization of its own. Two things follow from this. First, it confirms the statement of an American to the effect that a diet of tomatoes will, under given conditions, have a most beneficial effect on a morbid inclination of the liver. In effect, the liver of all organs, works with the greatest relative independence in the human body. Therefore, quite generally speaking, liver diseases — those that are rather diseases of the animal liver — can be combated by means of the tomato. At this point we can begin to look right into the connection between plant and animal. I may say, in parenthesis, suppose a person is suffering from carcinoma. Carcinoma, from the very outset, makes a certain region independent within the human or animal organism. Hence a carcinoma patient should at once be forbidden to eat tomatoes. Now let us ask ourselves: What is it due to? Why does the tomato work especially on that which is independent within the organism — that which specializes itself out of the organic totality? This is connected with what the tomato needs for its own origin and growth. The tomato feels happiest if it receives manure as far as possible in the original form in which it was excreted or otherwise separated out of the animal or other organism — manure which has not had much time to get assimilated in Nature — wild manure, so to speak. Take any kind of refuse and throw it together as a disorderly manure- or compost-heap, containing as much as possible in the form in which it just arose — nohow prepared or worked upon. Plant them there, and you will soon see that you get the finest tomatoes. Nay, more, if you use a heap of compost made of the tomato-plant itself — stem, foliage and all — if you let the tomato grow on its own dung, so to speak, it will develop splendidly. The tomato does not want to go out of itself; it does not want to depart from the realm of strong vitality. It wants to remain therein. It is the most uncompanionable creature in the whole plant-kingdom. It does not want to get anything from outside. Above all, it rejects any manure that has already undergone an inner process. It will not have it. The tomato's power to influence any independent organization within the human or animal organism is connected with this, its property.
To some extent, in this respect, the potato is akin to the tomato. The potato, too, works in a highly independent way, and in this sense: it passes easily right through the digestive process, penetrates into the brain, and makes the brain independent — independent even of the influence of the remaining organs of the body. Indeed, the exaggerated use of potatoes is one of the factors that have made men and animals materialistic since the introduction of potato cultivation into Europe. We should only eat just enough potatoes to stimulate our brain and head-nature. The eating of potatoes, above all, should not be overdone.
Once in Persia reigned a King Who upon his signet ring Graved a maxim true and wise, Which, if held before the eyes, Gave him counsel at a glance, Fit for every change and chance. Solemn words, and these are they: "Even this shall pass away."
Trains of camels through the sand Brought him gems from Samarkand; Fleets of galleys through the seas Brought him pearls to match with these. But he counted not his gain Treasures of the mine or main; "What is wealth?" the king would say; "Even this shall pass away." ’Mid the revels of his court At the zenith of the sport, When the palms of all his guests Burned with clapping at his jests; He amid his figs and wine, Cried: "Oh loving friends of mine!" "Pleasure comes but not to stay;" "Even this shall pass away." Lady fairest ever seen, Was the woman he crowned his queen, Pillowed on his marriage bed, Softly to his soul he said: ”Though no bridegroom ever pressed, Fairer bosom to his breast, Mortal flesh must come to clay, Even this shall pass away!” Fighting on a furious field, Once a javelin pierced his shield; Soldiers with a loud lament Bore him bleeding to his tent; Groaning from his tortured side, "Pain is hard to bear," he cried, "But with patience, day by day, Even this shall pass away." Towering in the public square, Twenty cubits in the air, Rose his statue, carved in stone, Then, the king, disguised, unknown, Stood before his sculptured name Musing meekly, "What is fame? Fame is but a slow decay Even this shall pass away." Struck with palsy, sere and old, Waiting at the Gates of Gold, Said he with his dying breath; "Life is done, but what is Death?" Then, in answer to the King, Fell a sunbeam on his ring, Showing by a heavenly ray, "Even this shall pass away."
"Foot washing or washing of feet is a religious rite observed as an ordinance by several Christian denominations. The name, and even the spelling, of this practice is not consistently established, being variously known as washing the saints' feet, pedilavium, and mandatum.
The rite of foot washing finds its roots in scripture. After the death of the apostles, the practice was gradually lost. Nevertheless, it appears to have been practiced in the early centuries of post-apostolic Christianity, though the evidence is scant. For example, Tertullian (145-220) mentions the practice in his De Corona, but gives no details as to who practiced it or how it was practiced. It was practiced by the church at Milan (ca. A.D. 380), is mentioned by the Council of Elvira (A.D. 300), and is even referenced by Augustine (ca. A.D. 400). Observance of foot washing at the time of baptism was maintained in Africa, Gaul, Germany, Milan, northern Italy, and Ireland.
According to the Mennonite Encyclopedia "St. Benedict's Rule (A.D. 529) for the Benedictine Order prescribed hospitality feet washing in addition to a communal feet washing for humility"; a statement confirmed by the Catholic Encyclopedia. It apparently was established in the Roman church, though not in connection with baptism, by the 8th century. The Albigenses observed feet washing in connection with Communion, and the Waldenses' custom was to wash the feet of visiting ministers. There is some evidence that it was observed by the early Hussites. The practice was a meaningful part of the 16th century radical reformation. Foot washing was often "rediscovered" or "restored" in revivals of religion in which the participants tried to recreate the faith and practice of the apostolic era.” "In the third century there are traces of a custom of washing the hands as a preparation for prayer on the part of all Christians; and from the fourth century onwards it appears to have been usual for the ministers at the Communion Service ceremonially to wash their hands before the more solemn part of the service as a symbol of inward purity." -Report of the Royal Commission on Ecclesiastical Discipline (Church of England) 1906
The Lavabo “A lavabo is a device used to provide water. In ecclesiastical usage it is the basin in which the priest washes his hands after preparing the Altar before saying Mass. The room in which it is kept is the lavatory. The word can also refer to a specific ritual in the Mass. "The name Lavabo ("I shall wash") is derived from the words of the 26th Psalm, which the celebrant is directed in the Missal to recite during the ceremony; "I will wash my hands in innocency, O Lord, and so will I go to Thine altar." As he says this, he ritually rinses his hands in water, usually assisted by an altar server. This part of the Mass is referred to as the Lavabo.”
Monastic practice
In many early and medieveal monasteries, there would be a large lavabo (lavatorio) where the brethren would wash their hands before entering church. This practice was first legislated in the Rule of St. Benedict in the 6th century, but has earlier antecedents. St. John Chrysostom mentions the custom in his day of all Christians washing their hands before entering the church for worship.
In the Communion Water was the sacramental substance of choice in the ancient mysteries, as it continued to be with Mithraism and the Manichaeans. The early Christian Ebionite sect also used water. The groups that performed the water Communion were referred to as the Aquarii. Even a Catholic saint, St. Pionius was present at a water Communion.
"The Encratites, who opposed the use of all intoxicating drinks, consistently communed with water. In the fourth century the users of water in the Communion were called "Aquarii" or "Hydroparastatae" and, under the Code of Theodosius, were liable to death for their practice."
"Others known as having substituted water for wine are: Tatian, a pupil of Justin Martyr; Galatia, the confessor of Alcibiades of Lyons; Pionius, the Catholic martyr of Smyrna; the Marcionites; the Montanists; the Elkasaites; and the Therapeutae of Philo."
End of quote
By his coming again Christ means his reappearance in the Sixth sub-race when he will be proclaimed by the ‘Water-Man’.
-Rudolf Steiner Masaru Emoto, a creative and visionary Japanese researcher, has published an important book, Miraculous Messages from Water.
"From Mr. Emoto's work we are provided with factual evidence, that human vibrational energy, thoughts, words, ideas and music, affect the molecular structure of water…"
It
is also a fact that there are individuals who enjoy washing their hands
as often as possible, and others who do not. Understanding of such an
apparently trivial fact actually demands very advanced knowledge. To a
clairvoyant the hands of a man are remarkably different in a particular
respect from all his other bodily members. Luminous projections of the
etheric body stream out from the fingers, sometimes glimmering faintly,
sometimes flashing far into the surrounding space. The radiations from
the fingers vary according to whether the man is happy or troubled and
there is also a difference between the back of the hands and the palm.
For anyone able to observe clairvoyantly, a hand, with its etheric and
astral parts, is a most wonderful structure. But everything in our
environment, material though it be, is a revelation, a manifestation, of
the spirit. You should think of matter as being related to spirit as
ice is to water; matter is formed out of spirit — call it ‘condensed
spirit’ if you like. Contact with any material substance means contact
with the spirit in that substance. All our contact with anything of a
material nature is in fact — to the extent that it is purely material —
maya. In reality it is spirit with which we come into contact.
If
we observe life with sensitivity, we shall realise that washing the
hands — especially if it is done frequently — brings a man into contact
with the spirit in the water and has a considerable effect upon his
whole disposition. Some individuals have a great fondness for washing
their hands; directly the least speck of dirt gets on their hands they
must be washed! Such characters either have, or will develop, a very
definite relation to their surroundings, a relation not entirely the
outcome of material influences. It is as if delicate forces in matter
were working upon such individuals when there is this relationship
between their hands and the element of water. Even in everyday life you
will find that these people have an entirely healthy kind of sensitivity
and more delicate powers of observation than others. They are at once
aware, for instance, whether someone standing near them has a brutal or a
kindly disposition. On the other hand, individuals who do not mind
their hands being dirty are actually of a coarser disposition and erect a
sort of barrier between themselves and their environment. This is a
fact and can actually be observed as being characteristic of certain
groups. Travel through certain countries and observe their inhabitants.
In regions where people tend to wash the hands more frequently, you will
find that relations between friend and friend are very different from
what they are in regions where people wash their hands less often and
erect a sort of barrier between one another.
These
things have the validity of natural law, though the details may be
affected by various circumstances. If we throw a stone into the air the
line of projection is a parabola; but if the stone is caught by a gust
of wind there will no longer be a pure parabola. This shows that all the
relevant facts must be known if certain relationships are to be
accurately observed. As to the hands, clairvoyant consciousness reveals
that they are permeated by soul and spirit — to such an extent, indeed,
that a definite relationship of the hands to the water is established.
This holds good less in the case of the human face and less still in the
case of the other parts of the body. This must not, however, be
interpreted as an objection to washing or bathing but rather that we
must keep our attention fixed on the relevant circumstances.
The
point here is to show how very differently the soul and spirit are
related to and express themselves in the various parts of the body. You
are not likely to find that anyone does harm to his astral body by
washing his hands too often, but the point must be considered in its
widest range. The relationship between hands and water may exercise a
healthy influence on the relation between man and his surroundings, that
is to say, between his astral body and his environment; and for this
reason things will not readily be carried to extremes. But those who
think materialistically and allow their thoughts to be attached solely
to matter will say that what is good for the hands must be good for the
rest of the body. This would show that differences depending on delicate
perceptions entirely escape notice; the consequence -- and it is
abundantly in evidence — is that for certain purposes the same treatment
is applied to the whole of the body. For instance, frequent cold baths
and constant cold water frictions are recommended as a particularly
effective treatment, even for children. Fortunately, because of obvious
effects on the nervous system, doctors have already begun to realise
that these treatments have been carried to absurd extremes. What is
right for the hands because of their particular relation to the astral
body can become an injurious experiment when applied to parts of the
body having a different relation to the astral body. Washing the hands
may bring about a healthy sensitivity to the environment; but an
excessive use of cold baths and the like may cause an unhealthy
hypersensitivity which, especially if such treatment is applied in
childhood, lasts for the whole of life.
It is
therefore all-important to know the limits within which methods may be
beneficially applied; and this will be possible only if there is
willingness to acknowledge that higher members of man's being are
incorporated in his physical body.
Here is an interesting Aboriginal story from Western Australia, which appears to demonstrate an ancient pole-shift: Long long ago before the tribes were formed, the shape of the land was completely changed by a terrific upheaval known as the Great Shaking. There were fearful rushes of wind accompanied by smoke and dust. For days and weeks and months it continued until suddenly it ceased and everything grew strangely quiet and still. For a day or more there was not a breath of wind, and there seemed to be no air to breathe. Those who had survived went about gasping for breath, and many died. At length came a welcome wind which revived the few who remained alive. But this was followed by another shaking and terrible claps of thunder, and great waves came rushing all over the land. When the Big Water came, the surviving people and the animals were on a high hill, which saved them from being drowned. After a little while this strange Big Water rushed back back to the places from which it had come, and in its wake left huge quantities of fish, such as men had never seen before. The people could see all these fish leaping about on the plain below. They descended, gathered up the fish, and cooked and ate them, for they were in need of food, which had been difficult to get since the Great Shaking. The people were puzzled at the strange changes that had taken place on account of the Great Shaking and the Big Water. Where there had been hills there were now plains, and where there had been plains there were now hills. But the most extraordinary thing was that the Sun did not rise or set in the same direction as before. Instead of rising on the north and setting in the south, it now rose in the east and set in the west.
-Taken from An Attempt to Eat the Moon, & other stories, recounted from the Aborigines in the Margaret River region of Western Australia, by Deborah Buller-Murphy, 1958.
Water has Memory From The Institute for Static and
Dynamics for aerospace constructions of the University of Stuttgart.
Here is a website of the project: http://www.weltimtropfen.de
