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Wednesday, January 01, 2020

Moon Phases & Timber

General maxims about felling trees agree, for they mention the “moon” factor in the Alps, the Middle East, in India, Ceylon or Brazil, in Guyana, Korea or Finland. All these traditions seem to be based on similar observations, for example, the period of the new moon (or waning moon) is considered the most favorable for felling trees to give durable wood for construction, resistant to insects and fungi. A “phytopractice” of this kind concerns the period for planting cuttings in Central America, considered optimal in a waning moon.

It should be pointed out that in former times, people could observe for longer periods of time and under calmer conditions. Observation must even have been of vital importance to them, since survival was more precarious than now. Until recently, no machine, no process of automation came between humans and the object of their work, which probably allowed them to refine their perception to a considerable degree.

A portion of superstition probably added itself, as soon as precise and objective observation gave way to the blind acceptance of traditional maxims. The change from oral to written transmission probably added its share of distortions.

3 Types of Forestry Maxims

For the determination of the “right felling date,” historical records and oral tradition provide 3 types of maxims:

• According to the “phases of the moon,” the synodic lunar rhythm has a period of 29.531 days. It measures the passage of a new moon to a full moon (“waxing” phase), and on to the next new moon (“waning” phase; see Figure 1). On a daily level, this synodic rhythm may be observed in the movement of the tides, the principal period of which is 24.8 hours, but this is rarely mentioned in tradition; the only case presently known to the author concerns the cutting of bamboo (Phyllostachys aurea) in Ecuador: in order to determine the times of low tide that are favorable to the conservation of bamboo, the inland farmers cut a certain “water liana,” which, at these particular moments, is apparently devoid of exudation.



Figure 1: Phases of the Moon (corresponding to the synodic rhythm, with a revolution in 29.5 days)

  1. Lunar orbit arount the Earth, for an observer looking at the Earth-Moon system from a long way above the Earth's North Pole 
  2. New Moon, observed from the Earth 
  3. Waxing crescent 
  4. First quarter 
  5. Full Moon 
  6. Last quarter 
  7. Waning crescent 
  8. The Earth 
  9. Direction of solar rays. Between the first quarter and the full Moon, the phase is called "waxing gibbous;" between the full Moon and the last quarter is "waning gibbous."


• According to the tropical lunar rhythm, the cycle of the “ascending moon” and the “descending moon” is relative to the terrestrial horizon. This rhythm, less obvious to the observer, concerns the height of the lunar trajectory relative to the horizon, which varies systematically. The height of the trajectory increases 13 or 14 times, then decreases over the second half of the tropical month, which lasts exactly 27.32158 days. The tropical and synodic cycles should not be confused, for their cycle length differs by 2.21 days. These 2 rhythms always coincide toward the end of December, with the full moon and the new moon occurring respectively at the highest and lowest points of the tropical trajectory.

• According to the constellations, or signs of the Zodiac, in which the moon is found, there is a third level of influence, frequently mentioned through the ages; some documents, such as the Manichean writings, go back to Persian times.
This is the sidereal lunar rhythm, which has a period very similar to the tropical rhythm, and is based on the constellations of the Zodiac, in front of which the moon passes during its orbit around the Earth. The cycle is completed in 27.32166 days. Error may be caused over the long term by the fact that the astronomical constellations observed at a given date vary infinitesimally because of the slow gyration (precession) of the Earth's axis.

Practices That Remain Very Much Alive

Today still, maxims about felling linked to the moon are applied by certain workers of wood. Here, we will not deal with the multiple “lunar calendars”—very trendy nowadays—covering numerous areas fairly comprehensively without any experimental basis. The examples that follow concern cases known directly to the author, or are taken from scientifically documented sources; their aim is to illustrate the great variety of uses of wood for which the moon factor is considered important for obtaining certain exceptional properties. It should be pointed out that in most cases this factor comes only in second or third position, as the most important factors are the general time of year, with a high value placed on “winter wood,” and growing conditions, with mountain wood from slow-growing natural forest stands being particularly appreciated. Sometimes winds are mentioned, such as the Foehn in the Alps, which could negatively impact certain properties of the wood.

Wood for construction

The principal properties required here are mechanical resistance (to pressure, traction, or flexion) and resistance to fungal and insect attack. A French maxim stipulates, Bois tendre en cours / Bois dur en décours, or “soft wood in a waxing moon, hard wood in a waning moon.”


Wood shingles

These are boards of different dimensions used as tiles for covering roofs and façades, hence are particularly exposed to the weather and rotting. Appropriate types of wood can come only from well-proven species, such as oak (Quercus spp.), sweet chestnut (Castanea sativa) or larch (Larix spp.). There are also spruce (Picea abies) and fir (Abies spp.), that some shingle-makers fell at particular lunar phases in order to obtain a material that dries rapidly after each shower of rain.

Chimneys

In certain parts of Central Europe, wood was used even in chimney construction, and also used to smoke meat. Even for these uses, there are “lunar” felling maxims that are supposed to provide wood that is not easily inflammable.

Firewood

Still commonly applied in the Jura, for example, the maxim mentioned by Olivier de Serres advises: “the position of the moon is noteworthy: when waxing, cut firewood, when waning, cut wood for building.” In this case, it is clearly combustibility that is sought, rather than hardness or resistance to destructive agents.

Resonance wood

Right up to the most prestigious use, as the “sounding board” in making violins, guitars, or pianos, the date of felling relative to the moon's phases often constitutes one of the secrets of the instrument-maker's art.

Barrels and casks

According to the observations of craftsmen, the most watertight oaken staves cannot be obtained at just any season of the year, nor at just any phase of the moon.

Bamboo

Traditions widespread in South America (Columbia, Ecuador, Brazil), and also in India, take into account the lunar calendar for cutting bamboos (which are in fact giant Gramineae or grasses) capable of resisting insect attacks.

Floating

Several independent traditional sources mention that, not only the properties of wood, but also the way the lumber floats on rivers will vary according to the periods of the moon.

Challenges for Research

In the face of all these traditions and practices stemming from the world of forestry (agriculture could provide similar ones), initially surprising given modern knowledge, the scientific world finds itself questioning. The researcher finds before him or her, the challenge of examining objectively and critically whether there might not be an inkling of truth in this “ancient wisdom,” whether one or several real phenomena or processes might not lie behind this craft lore. The facts must be differentiated from the superstitions, and then quantified; the researcher must be prepared to question and enlarge some of our present theories. If certain phenomena were to be confirmed, even partially, we would find ourselves enriched by a great treasure born of the centuries-long contact of humans with nature, offering us new work hypotheses and development possibilities. The situation is analogous to that of pharmaceutical research, guided by the insights of traditional pharmacopeia, whose specificity and efficacy are often astonishing.

This approach has already been undertaken a number of times in the framework of modern scientific methodology for annual plants; sometimes, researchers found themselves unexpectedly faced with lunar rhythms. The potential for innovation still needs to be communicated to the scientific community and to specific users.


-Ernst Zürcher, PhD

Source:
http://cms.herbalgram.org/heg/volume8/04April/PlantsandtheMoon.html

Saturday, December 28, 2019

Self-love Masked as Real Love


The love one person believes he feels toward another is for the most part nothing but self-love. A person supposes that he loves another, but in this love really is loving himself. You see here a source of an antisocial disposition that must be the source also of a terrible self-deception. In other words, a person may suppose that he is giving himself up in an overwhelming love for another person, while he really does not love the other person at all. What he feels as a state of rapture in his own soul in association with the other person, what he experiences within himself by reason of the fact that he is in the presence of the other person, that he makes declarations of love, if you please, to the other person — this is what he really loves. In the whole thing the person loves himself as he kindles this self-love in his social relationship with the other person.

This is an important mystery in human life and it is of enormous importance. This love that a person supposes is real, but that is really only self-love, self-seeking, egoism, masked egoism — and in the great majority of cases the love that plays its role between people and is called love is only masked egoism — is the source of the greatest imaginable and the most widespread antisocial impulses. Through this self-love masked as real love, a person becomes in preeminent degree an antisocial being. He becomes an antisocial being through the fact that he buries himself within, most of all when he is unaware of it, or wishes to know nothing of it.

-Rudolf Steiner Dornach, December 6, 1918

The 'I' & Love

Love is possible only because of the freedom of our ego, 'I'. The 'I' comes to love freely.

"But on the other hand we must not forget that the “I” is at the same time that which gives man his independence and his inner freedom, which in the truest sense of the word elevates him. His dignity is founded in this “I,” it is the basis of the Divine in man. […] Thus the “I” will be the pledge for the highest goal of man. But at the same time, if it does not discover love, if it hardens within itself, it is the tempter that plunges him into the abyss.

"For it is that which separates men from one another which brings them to the great War of All against All, not only to the war of nation against nation (for the conception of a nation will then no longer have the significance it possesses to-day) but to the war of each single person against every other person in every branch of life; to the war of class against class, of caste against caste and sex against sex.

"Thus in every field of life the “I” will become the apple of discord; and hence we may say that it can lead on the one hand to the highest and on the other hand to the lowest. For this reason it is a sharp two-edged sword."

-Rudolf Steiner – GA 104 – The Apocalypse of St. John: Lecture VIII – Nuremberg, 25th June 1908

If it were impossible for man to sink into the abyss of evil, he would not have been able to attain what on the one hand we call love and on the other freedom; since to the occultist freedom is inseparably connected with the idea of love. It would be impossible for man to develop either love or freedom without the possibility of sailing down into the abyss. A man unable, of his own free decision, to choose good or evil, would be a being who would only be led on a leading-string to a good which must be attained of necessity and who had no power to choose the good of his own fully purified will, by the love which springs from freedom.

If it were impossible for man to follow in the trail of the monster with the two horns, it would also be impossible for him to follow God out of his own individual love. It was in accordance with a wise Providence to give the possibility of freedom to the humanity which has been developing through our planetary system, and this possibility of freedom could be given on no other condition than that man himself has to make the free choice between good and evil.

-Rudolf Steiner – GA 104 – The Apocalypse of St. John – Lecture XII – Nuremberg, 30th June 1908

Wednesday, December 25, 2019

John's Gospel is a Book of Life


The Mystics knew that the John Gospel is a book of Life. I have already spoken of this. From the 13th chapter onwards, the John Gospel is not merely a narration of certain facts and happenings, but every sentence is a source of occult forces. And when we read this Gospel from the 13th chapter onwards, we quicken in ourselves spiritual forces; we become different human beings. 


It is not a question of knowing the actual sentences or of learning them by heart, but of really experiencing their meaning, in such a way that we become one with it. The occultist says: Each single sentence, from the 13th chapter onwards, is so written that it signifies, first and foremost, an inner experience. Something happens in us when we sink ourselves into the words and let their magical content work upon us. Things light up in us which we did not know before, helping us to realise the tasks lying immediately ahead of us.

-Rudolf Steiner


By continually meditating upon passages of the Gospel of St. John, the Christian pupil is actually in a condition to reach initiation without the three and a half day continued lethargic sleep. If each day he allows the first verses of the Gospel of St. John, from “In the beginning was the Word” to the passage “full of devotion and truth,” to work upon him, they become an exceedingly significant meditation. 

They have this force within them, for this Gospel is not there simply to be read and understood in its entirety with the intellect, but it must be inwardly fully experienced and felt. It is a force which comes to the help of initiation and works for it. Then will the “Washing of the Feet,” the “Scourging” and other inner processes be experienced as astral visions, wholly corresponding to the description in the Gospel itself, beginning with the 13th Chapter.

-Rudolf Steiner

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