HERBERT WITZENMANN PDF

Man And His World – A Personal Comment on the Occasion of the Release of a Working Translation of Section 6 of Chapter II of the book “The. Posts about Herbert Witzenmann written by Jeremy Smith. Herbert Witzenmann (16 February , Pforzheim, Baden – 24 September , In the s Witzenmann studied with Karl Jaspers in Heidelberg.

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Before I had to travel, here in South East Asia, I thought the exchanges on the Bodhisattva Question had come to an end and I intended to contribute a concluding post. On my return I found a new wave of contributions and witzenmajn is not easy to catch up.

One of the questions — triggered by our exchanges — that started haunting me is: Based on which experience did Rudolf Steiner initiate this vision that the Christ would re-appear in the etheric realm? How and from where did this insight wittzenmann I found this quote:.

What Paul experienced near Damascus as the presence of Christ in the atmosphere of the earth is what modern man may train himself to experience clairvoyantly through an esoteric schooling; this is also what single persons here and there will be able to experience through a natural clairvoyance, as I have already characterized it, beginning with the years to Then it will continue through long periods of time as something that has become entirely natural to humanity.

I started searching and found new information about the past. Is this a secret Ottmar was curious about? The intriguing Barr document written by Steiner played a role in an earlier Anthropopper post where Jeremy Smith recalled his life-changing meeting with Sir George Trevelyan at Findhorn. He was an illiterate mystic who lived in southern Germany and had gathered around him students. Rudolf Steiner may have been one of these students.

Later Richard Cloud even postulates, to my astonishment — in an article 24 August — that Alois Mailander may have been the incarnated Christian Rosenkreutz …. Where does it originate from? Very few people today know that Amos Comenius was the actual founder of the modern pedagogy …. Then he went his own way and I had not heard of him until this book about Amos Comenius appeared. These wood cuts from the original edition are given with German and Latin texts.

Here you have wood cuts beginning with God, the world, heaven, the elementals, the elements, plants, fruits, animals, the human body and its members, etc. This sort of presentation still appeals very much to people.

Herder and Goethe loved all this in their childhood. In the beginning of our period, in the 16th, 17th century, we have in Amos Comenius a human being who knew that now is the time for a sudden change, that one must transmute all the knowledge from earlier times into the form of external intellect. You do not simply continue it in the form of the ancient tradition. This tradition rests upon that which was the Temple architecture. This library was built up piece by piece by businessman Joost Ritman and his family.

Also interesting from my personal perspective is that, as a coordinator I worked at the youth centre cum jazz club in the 70s exactly opposite, across the canal from the present building. In that time the library was not yet accessible by the public but I had been told about it by my meditation teacher and in a dream visited the attics of the library when it was still based at a much smaller house nearby.

Here are some interesting quotes from Steiner to clarify the issue:. Christ will exist in the earthly sphere as an etheric being. It depends upon the human being how he establishes a relationship to Him. On the appearance of Christ Himself, therefore, no one, no initiate however mighty, has any influence. I beg that you hold firmly to this. Arrangements can be made, however, for receiving this Christ event in this way or that, for making it effective.

When we speak in this way, we feel what anthroposophy should and can mean to us, how it should prepare us to fulfill our task by seeing to it that a sublime event such as this not pass humanity by, leaving no trace behind. If it were to pass without leaving a trace, humanity would forfeit its most important possibility for evolution and would sink into darkness and gradual death. This event can bring light to human beings only if they awaken to this new perception and thereby open themselves also to the new Christ event.

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Humanity will be granted a period of about 2, years in which to develop these faculties; 2, years will be at his disposal to attain etheric vision as a natural, universal human faculty, until human beings advance again to another faculty in another time of transition.

During these 2, years, herberh and more human souls will be able to develop these faculties in themselves. At other instances he speaks about years counted from before Christ. Humanity is called upon to develop ever-higher faculties, herbfrt, so that the course of evolution may be able, again and again, to make new leaps. Christ will be there in order that He can be experienced also on these higher stages of knowledge.

Christianity is in this connection not at the end but at the beginning of its influence. Humanity will continue to advance from stage to stage, and Christianity will witzebmann be there at every stage in order that it may satisfy the deepest requirements of the human soul throughout all future ages of the earth. These and later quotes, if not mentioned otherwise, are from the first three lectures of GA The Reappearance of Christ in the Etheric.

Whereas Steiner himself taught about it for less than two decades, he said this vision would be further announced later in the 20 th century. This question wotzenmann lead us to exploring the possibility of an evolution in the understanding of what bodhisattvas are, in particular how the bodhisattva principle increasingly is being socialized. It would release us from the obsession to find THE Bodhisattva, without becoming uncritical.

Author: Herbert Witzenmann

What unites us is more important than what divides us. We may, in the search to find an answer, also explore acceptance of pluriformity in our assumptions of how reincarnation actually works.

Does it happen with intervals of years? In a years rhythm — does each century has its Maitreya Bodhisattva —? Or can re-birth be realized a few years after death, as is the case with Tibetan lamas? For reflections on these issues it may be helpful to identify some milestones in human evolution in the 20 th century and relevant for our dialogue.

Ultimately we will have to settle a meaningful consensus on how to share the universality of the Christ impulse — and impulses coming from other spiritual manifestations like the Buddha — in the context of a global multi-cultural, inter-religious civil society, based on free inquiry. Rudolf Steiner speaks of an initial consciousness leap to take place around — with a period of years to bring it to fruition.

Steiner mentioned these years were not to be taken exactly. Witzenkann may not have foreseen the enormous disaster of World War II which delayed the course of events.

While searching for anchor points in time I come to a possible timeframe for further research. Of course the evolution of consciousness plays out at various fronts.

One of the possible areas for finding such demarcation points, in a threefold worldview which I will address later in this concluding postis that of governance and law.

A decade after — in — another milestone occurred.

It was not only the year that my wife was born in Thailand where we live now in the yearit was the first time that the Dalai Lama travelled to India to join, as a 22 year old lama, the festive commemorations in New Delhi. Two years later he had to take refuge in India. Tibet had wtizenmann occupied and the revolt against China failed. The Dalai Lama remained in exile in India for the rest of his life. The year marked the unique turning point from the influence of the Gautema Buddha to that of the Maitreya Buddha to be incarnated years later.

From the celebrations in the huge Buddha Jayanti Park that witzenkann especially laid out in New Delhi for this occasion and where the still largely unknown Dalai Lama met, as a refugee, with the enormous diversity of Buddhist dignitaries he may have silently started preparing for a role wotzenmann spiritual world leader.

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Only inat the age of 32 years, he began travelling all over the world to spread the message of Universal Responsibility — including responsibility for Nature — complementing the freshly adopted Universal Declaration of Human Rights in two ways: The search for universal values inevitably evokes a sharp paradox: Universalization does not mean forced surrender to one central truth.

Dynamic agreement-building based on diversity and free personal consciousness goes hand in hand with simultaneous appreciation of the spiritual fact of absolute inter-dependence. Can Christ be appreciated as one for those closely connected to him: It may require collective effort of individual human beings who cultivate freedom, in order to co-create a responsible political order and a community-driven economy.

That is how it is stipulated in the Earth Charter launched in The Hague — another milestone — years after the First Hague Peace conference, and 50 years after the adoption of the Universal Declaration of Human Rights. A conception will arise that will see the earth not in terms of purely mineral forces but in terms of plant, or what could be called etheric, forces. These are the forces that make the earth what it is; gravity is only secondary.

The plants preceded minerals just as coal was once plant life; this will soon be discovered. Plants give the planet its form, and they then give off the substance from which its mineral foundation originates.

The beginnings of this idea were given through Goethe in his plant morphology, but he was not understood. One will gradually begin to see the etheric, because it is that which is characteristic of the plant realm. They will behold the etheric earth from which the plant world springs up. He who possesses this science in the highest degree is the Maitreya Buddha, who will come in approximately 3, years if counted from what is now identified as the beginning of the anthropocene; addition Hans.

You must undertake to transform abstract ideas into concrete ideals in order to contribute to an evolution that moves forward. Experience is essential for this conception. These experiences, by the way, could be less rare than we may think. So, I owe Steve and Kathy that I try to tell something of my own experiences. I have two experiences I can try to share and they come together in what I try to advocate: One experience is about meditation. I admitted earlier to Tom Hart Shea that I am not comfortable with the First Class mantrams or other anthroposophical exercises.

Errol E. Harris, Herbert Witzenmann: “Ein Dreigestirn am Horizont unserer Epoche” – PhilPapers

I love the uniqueness and personality of Steiner and feel deeply inspired to act upon the second part of The philosophy of freedom. It is hard to communicate the core meditative experiences that resulted, and it is also recommended not to do so. But I found a beautiful reference in a, to my eyes, very important article to which Steve Hale linked us in his post, 22 Junefor which I am very grateful. I reproduce the reference here with the comment that my insights in no way did match this level of sophistication.

Witzenmann describes the human neuro-sensory system as an organ for the nullification of the spirit brought about by ontological evolution.

It places the human being before the nothingness of sensory perception, so that in the free act of knowing he can undertake a re-constitution of reality. It is a kind of null-point and as such a point from which human cognition can proceed unconditionally.

There are — as Rudolf Steiner points out in The philosophy of freedom — two different ways of doing this: By using meditation to practice inner observation and thus developing his ability to work with these two poles of human cognition — perception and thinking — the human being takes hold of a new freedom-based mode of constituting both self and world.