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Thursday, July 1, 2010

The Pageant: a healthy development of the ego-15th August 1994

HOW so your divining? How great the contrast, how much clearer does become that which we divine. And so the Divine divines us, in turn. Always in turn? Yes.

It is helpful to feel humbled when we go seeking a God, especially He who set the standard, replacing even true pride with a humility exceedingly grander. For it simply doesn't work - trying to correspond self-worth with God - for contrary to the reality, we may get so entrapped in our own personage too readily.

So rather than endow our friends with sublime commendations and extraordinary vernacular deliberating their personal life-plans, we would rather offer those means, where possible, by which they shall be exalted further. (May they also know that we do love them well with a constancy, and not only for 'what they seem' to be.)

Now to begin: making a balance between egoism, egocentricity and proper humility need not be arduous or hypercritical by its action. It is, as pointed to in the opening sentence, quite essential to encourage the definition which only contrast brings; and to no less is it applied as regards to one's health and wellbeing of their ego/ego consciousness. Remembering that this is (in fact) the prize gift as brought to us uniquely by our Christ, then we are to lend our attention forthwith, and never give discredit to the healthy development thereof.

For a man to stand strong in the world requires that he be embellished with a protective radiance which cocoons his being and conceals and contains his individuality. This emanative sealant is not as the auric web, but is etherically bound from belly button - just as the amniotic sac dispensed with at birth - and surrounds the man in a portable womb. The immediate substance which encases him in this way and buffers him from all greater Cosmic influence is directly from Christ and is distinct from his own build up.

This can be specifically tested because the substance itself has no signature of the individual connected with it and comes and goes in ebb and flow depending upon the condition of the man also. It is the veneer to the ego, as it were. A great proportion of etheric nourishment may be drawn from the sac-like encasing, and also depleted - as in the case of a healer who has acquired the talent to tear himself apart and diminish his own life-forces. ('Talent' is used dubiously here and is not accurate, 'skill' might be more pertinent.)

So we reside within a portable oasis which is to function as a protection to our individual beingness. That we have been so separated from the incoming diversities of a greater nature which do impinge upon this Globe unrelentlessly is a marvel, for otherwise we should be distracted and diluted amongst the sea of egos which chorus around us constantly.

Sadly, pitiably, there are unworthy teachers who have purposefully worked at the erosion of their pupil's ego-veneer - for 'reasons' best left unsaid. However, this crime against Christ is never permanent, as it passes when the teacher moves on (dies) or when the pupil regains his selfhood.

This ego-veneer expands and contracts depending upon the conditions and consciousness of the man. After death it becomes as thin as skin, as light as gossamer, making but a small cavity, space by which the ego goes by. During our sleep it remains with the body, protective to the life-link within, but expanding out to wherever the consciousness may incorporate itself - when this does occur. You may picture it as our own portable sunlight, our aureole, which is just as distinct from the Sun itself we may add, and not primary to the immediate globe, but rather essential to Christ and borrowed from Him. There is a separate being who is incarnate within the Sun, to whom the aureole rays are given.

In like fashion we too may expand this light-veneer out from us when we are self-realized, enhanced, fulfilled, saturated with love, acting, willing or determined by love (Christ's influence); and this etheric bond does enstrengthen also. We had best point out that the word 'etheric' is inadequate, and that there are many grades relating to the same. However, it is the prime carrier of Life and in this context we may accurately come to an understanding of it and its associated realms with this in mind.

Now several more concepts are applicable here. Firstly an unhealthy ego activity is reflected in the ego-veneer which becomes as sticky or tacky, and is visibly thin in patches, but murky also. One would imagine perhaps that less ego activity would amount in a greater veneer to encase it, however it requires an inner maintenance of sorts and condenses unreasonably when there is a deficit of inner warmth and activity.

Contrary to this comes true humility. Here we may witness the very real differentiation which proves that humility enhances the self with egohood. For it is that this protective veneer may at suitable times, be shared by individuals who are responsive to each other and remitting of their selves. Not only do the aureoles stretch out and contain in combination the two or the many (who for that time are in true humility towards each other) but also the aureole intensity becomes magnificently illumined and is truly colorful with hues of blue, sprinkled with stars. The heavens become literally mirrored as the ego begins to fully function in 'open' activity.
One must realize that our self-consciousness is supported by:-

  1. That we are what we are: Beingness.
  2. That we know it: the gift of the ego.
  3. That Christ knows it: our higher astrality.
  4. That we know Christ: our Christ-Soul - not ego, but heart.
  5. That we are separate - our greater ego - to all other beings: the ego-veneer.
  6. That we may combine with all other beings: our Christ-soul combined with ego in possibility through empathy shared and in consciousness experienced.
  7. And last but not least, our Father God, our Spirit permits us to be, and furthermore is the very Life which does sustain us.
So the conductivity of the active ego is relative to its exterior shawl: our greater ego as is borrowed from Christ. Our true individuality is not compromised by that humility which leads us to 'combine proximities' (yes that is the very real meaning) and envelop ourselves within that which we adore.

Loving Christ, as with the love of another individual, expands the greater ego, and when rehearsed it may become sufficiently healthy and coherent, and this does reflect back into the consciousness of the man thereby. In this he shall be ever stronger in the World - by this we mean to say that he shall not be or feel buffeted this way and that by the thoughts and opinions of those men to whom he comes in contact with. For many such offerings are remarkably unhealthy to accommodate or wear and there are many who do know instinctively that they are burdened thereby.

Humility does not require us to lay down with fools and do likewise make babble. Humility shall endow us with the very vision of God, that we may contrast our own selves accordingly and appreciate both.


1 comment:

  1. We must, however, recognise clearly that in its work the Ego has the character of a “two-edged sword”. Yes, this human Ego is, on the one hand, the element in man's being through which alone he can be truly man. If we lacked this central point, we should be merged passively with the outer world. Our concepts and ideas have to be taken hold of in this centre; more and more of them must be experienced; and our inner life must be increasingly enriched by impressions from the outer world. Man is truly man to the degree in which his Ego becomes richer and more comprehensive. Hence the Ego must seek to enrich itself in the course of succeeding lives; it must become a centre whereby man is not simply part of the outer world but acts as a stimulating force upon it. The richer the fund of his impulses, the more he has absorbed and the more he radiates from the centre of his individual self, the nearer he approaches to being truly man.

    That is one aspect of the Ego; and we are in duty bound to endeavour to make the Ego as rich and as many-sided as we can. But the reverse side of this progress is manifest in what we call selfishness or egoism. If these words were taken as catchwords and it were said that human beings must become selfless, that of course would be bad, as any use of catchwords always is. It is indeed man's task to enrich himself inwardly, but this does not imply a selfish hardening of the Ego and a shutting off of itself with its riches from the world. In that event a man would indeed become richer and richer, but he would lose his connection with the world. His enrichment would signify that the world had no more to give him, nor he the world. In the course of time he would perish, for while striving to enrich his Ego he would keep it all for himself and would become isolated from the world. This caricature of development would impoverish a man's Ego to an increasing extent, for selfishness lays a man inwardly waste. So is it that the Ego, as it works in the three members of the soul, acts as a two-edged sword. On the one hand, it must work to become always richer, a powerful centre from which much can stream forth; but on the other hand it must bring everything it absorbs back into harmony with the outer world. To the same degree that it develops its own resources, it must go out from itself and relate itself to the whole of existence. It must become simultaneously an independent being and a selfless one. Only when the Ego works in these two apparently contradictory directions — when on one side it enriches itself increasingly and on the other side becomes selfless — can human evolution go forward so as to be satisfying for man and health-giving for the whole of existence. The Ego has to work on each of three soul-members in such a way that both sides of human development are kept in balance.

    -Rudolf Steiner


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