The Irreverence which is Blasphemy

Blasphemy against Father God is a belittlement of His True Greatness. It becomes an attempt to assume a false strength or quality in which we are but ungrateful, ungracious and unbecoming to that of our own condition or of others. Blasphemy is that one sin within us that can corrupt the universe and injure Heaven. It divides our own fair natures, poisons our perceptions; is the wellspring of all anxiety and doubt; accuser of our brothers and our beloved; and falsifier to the truth. It is the satanic weevil amongst the golden flax of virtue.
The irreverence which is blasphemy is unforgivable in the eyes of the godly. What a stern and pious remark - even depressing at the outset - but it is most necessary to remember, in order to answer those who would blaspheme by arguing otherwise, because the perils of this sin are too great to 'belittle' (as is the wont and way of this sin). Within the human condition we have been given the most marvelous of licenses to incredulate - except that one; if for no other reason (and yes, there are many) irreverence to Father God severs our own life-chord to Him, discharging the Holy Spirit into devil, turning our souls into dust, literally.

• Tensions and passions,

• contradictions and imperfections, contrasted by exaltations;

• colors, grades, depths, detail, and simplifications;

• obstinacies and weakness as well;

• frustrations of self and vanities of self,

• false observations and mean criticisms (accurate but unkind),

• crudities and false charity,

• brevity and long-windedness,

• acquisitiveness and dismissiveness,

• selfishnesses and masochisms too;

• distractedness and self-absorption,

• laziness and self ambition

- ALL of these characteristics live in each of us, and manifest in argument to one another, yet hold the possibility also to become quite wonderful. ALL of these conditions are transmutable, but the irreverence of blasphemy is not.

In the physical world all forms of murder, including self-murder, are blasphemous. In the insistence of death, in the denying or forfeiting of life, that life, which He has given, is offensive and insultuous to Father God. In the thought world, all annihilative projections of hate, harm, or discreditation to Father God are blasphemous. The open curse and the evil thought - these are as perilous as they are scornful. In the spiritual worlds we blaspheme when we make doubt as to our own goodness and the goodness of others, in which He does reside; and Doubt is the bedfellow to Satan - not the prick of the conscience, he is the poke of demise!

Christ as our Savior has brought us such reality of Father God - to know Him, to give thanks to Him, to wish to seek His Presence, His Comfort and His Will in all ways. The desolate world which was that before Christ's coming was disparaged with one great curse and soiled with unbelief. But we know now, and have the ability to know, that all men are the majestic and noble sons of God, and no individual should ever belittle or undermine this fact.

We have the abilities to make yet greater the greatness within, and work too, in time, those aspects which are tedious to us.

• If we can simplify we can also deduce,
• if we know detail we can discern,
• if we are obstinate we can stand strong,
• if we are weak we can be humble as well,
• by our frustrations we are motivated to work harder,
• by our vanities we are also so motivated towards self-betterment,
• with our false observations we can learn that all is transitory and ever changing, and not to look to appearances but esoterically to divine yet further,
• our mean criticisms can recognize our own smugness when it appears, and disarm it;
• our crudities can give us our ease with commune;
• our false charity and insincerities can teach us true propriety, discipline and kindness (for one will still grow into another - slowly, slowly it will grow).
• Our brevity may become frugality,
• our long-windedness may help us to have patience without,
• our acquisitiveness is the babe of the ego,
• our dismissiveness can be discrimination as well,
• and our selfishness can adjust into self-is-ness (being arterial, not dictatorial).
• Our masochisms can learn shiatsu, lessen down into a firm massage of self without the exaggerated overkill,
• our distractiveness can bring us to curiosities yet to be found,
• our self-absorption can offer us the concentration to apply intent, study and reflection;
• our laziness can teach us proper rest,
• whilst our urge for self ambition can be turned universal and transmuted into higher purpose.
• Our imperfections become a point of reference,
• our tensions continually reaffirm our reality of existence,
• our passions encourage the gods with motivation,
• and our contradictions ensure we do not anesthetize into but a static membrane. 

All the while, if a man is faithful to God firstly, then he shall find his way with help in all aspects that he genuinely seeks.

-B.Hive 

The Exercise- The School of Practical Philosophy

Here are the instructions for The Exercise, a central element of teaching at the School of Practical Philosophy:

Find a balanced, upright and comfortable posture from which you need not move.
Become aware of where you are right now.
Be aware of any expectations or concerns that may be present in the mind or heart.

Now, let them go. 

Feel the weight of your feet on the ground.
Feel the weight of the body on the chair.

Feel the gentle pressure of the clothes on the skin.
And the play of air on the face and hands.

If your eyes are open, welcome color and form, light and shadow ... without comment.
Taste.
Smell.

Watch the breath as it enters and leaves the body. (Leave ample time.)

Now be aware of hearing.
Hear all sounds as they rise and fall without comment or judgment of any kind.
Let the hearing run right out to the furthest and gentlest sounds, embracing all.

With the body completely relaxed, the mind clear and the heart open, simply rest in this great awareness for a few moments.

Eternal Masculine/Feminine

Whereas the mystics of all ages, together with Goethe, have spoken of the unknown, undefined element to which the soul is drawn, as the eternal-feminine, we may without misunderstanding, speak of the element which must always animate reverence as the eternal-masculine. For just as the eternal-feminine is present in both man and woman, so is this eternal-masculine, this healthy Ego-feeling, present in all reverence by man or woman. And when Goethe's Chorus mysticus comes before us, we may, having come to know the mission of reverence which leads us towards the unknown, add the element which must permeate all reverence — the Eternal-masculine.

Thus we are now able to reach a right understanding of the experience of the human soul when it strives to unite itself with the unknown and attains to the Unio mystica, wherein all reverence is consummated.

But this mystical union will harm the soul if the Ego is lost while seeking to unite itself with the unknown in any form. If the Ego has lost itself, it will bring to the unknown nothing of value. Self-sacrifice in the Unio mystica requires that one must have become something, must have something to sacrifice. If a weak Ego, with no strength in itself, is united with what lies above us, the union has no value. The Unio mystica has value only when a strong Ego ascends to the regions of which the Chorus mysticus speaks. When Goethe speaks of the regions to which the higher reverence can lead us, in order to gain there the highest knowledge, and when his Chorus mysticus tells us in beautiful words:

"All things transient
Are but a parable;
Earth's insufficiency
Here finds fulfilment;
The indescribable
Here becomes deed;
The eternal-feminine
Draws us on high —

"Then, if we rightly understand the Unio Mystica, we can reply: Yes —

"All things transient
Are but a parable;
Earth's insufficiency
Here finds fulfilment;
The indescribable
Here becomes deed;
The eternal-masculine
Draws us on high."

-Rudolf Steiner

https://wn.rsarchive.org/.../Eng.../RSP1983/19091028a01.html

Fasting & Spiritual Exercises

The physical body is highly subject to the same rhythm that governs outer nature. Just as plant and animal life, in its external form, takes its course rhythmically, so does the life of the physical body. The heart beats rhythmically, the lungs breathe rhythmically, and so forth. All this proceeds so rhythmically because it is set in order by higher powers, by the wisdom of the world, by that which the scriptures call the Holy Spirit. The higher bodies, particularly the astral body, have been, I would like to say, abandoned by these higher spiritual forces, and have lost their rhythm. 

Can you deny that your activity relating to wishes, desires, and passions is irregular, that it can in no way compare with the regularity ruling the physical body? He who learns to know the rhythm inherent in physical nature increasingly finds in it an example for spirituality. If you consider the heart, this wonderful organ with the regular beat and innate wisdom, and you compare it with the desires and passions of the astral body which unleash all sorts of actions against the heart, you will recognize how its regular course is influenced detrimentally by passion. However, the functions of the astral body must become as rhythmical as those of the physical body.

I want to mention something here which will seem grotesque to most people. This is the matter of fasting. Awareness of the significance of fasting has been totally lost. Fasting is enormously significant, however, for creating rhythm in our astral body. What does it mean to fast? It means to restrain the desire to eat and to block the astral body in relation to this desire. He who fasts blocks the astral body and develops no desire to eat. This is like blocking a force in a machine. The astral body becomes inactive then, and the whole rhythm of the physical body with its innate wisdom works upward into the astral body to rhythmicize it. Like the imprint of a seal, the harmony of the physical body impresses itself upon the astral body. It would transfer much more permanently if the astral body were not continuously being made irregular by desires, passions, and wishes, including spiritual desires and wishes.

It is more necessary for the man of today to carry rhythm into all spheres of higher life than it was in earlier times. Just as rhythm is implanted in the physical body by God, so man must make his astral body rhythmical. Man must order his day for himself. He must arrange it for his astral body as the spirit of nature arranges it for the lower realms. In the morning, at a definite time, one must undertake one spiritual action; a different one must be undertaken at another time, again to be adhered to regularly, and yet another one in the evening. These spiritual exercises must not be chosen arbitrarily, but must be suitable for the development of the higher life. This is one method for taking life in hand and for keeping it in hand. So set a time for yourself in the morning when you concentrate. You must adhere to this hour. You must establish a kind of calm so that the occult master in you may awaken. You must meditate about a great thought content that has nothing to do with the external world, and let this thought content come to life completely. A short time is enough, perhaps a quarter of an hour. Even five minutes are sufficient if more time is not available. But it is worthless to do these exercises irregularly. Do them regularly so that the activity of the astral body becomes as regular as a clock. 

Only then do they have value. The astral body will appear completely different if you do these exercises regularly. Sit down in the morning and do these exercises, and the forces I described will develop. But, as I said, it must be done regularly, for the astral body expects that the same process will take place at the same time each day, and it falls into disorder if this does not happen. At least the intent towards order must exist. If you rhythmicize your life in this manner, you will see success in not too long a time; that is, the spiritual life hidden from man for the time being will become manifest to a certain degree.

-Rudolf Steiner 

Imagination & Physical Labour

Higher knowledge, therefore, is something that involves the whole being of man, and those who have no knowledge of imaginations and inspirations do not know that the activity of imagination is a labor that is quite like physical labor because it puts a strain on the very muscles. Real imagination is like actual physical labor. 

There is a relationship between physical labor and imagination. If I may be allowed to say something personal, I have always found that imagination was helped a great deal by the fact that when I was a boy, I used to hack wood, dig potatoes, work with a spade, sow seed, and such things. I do not want to blow my own trumpet by saying this, but to have done these things did help to exert the muscles and so made imagination easier. If you have exerted the muscles in youth, imagination will be easier for you in later life.

-Rudolf Steiner