3.4. A survey of hypotheses published so far on the issue of the historically known personality through which Bodhisattva Maitreya was manifested in twentieth century

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3.4.1. Krishnamurti

The above-mentioned quotation of the volume Esoteric Christianity makes it clear that Bodhisattva Maitreya was incarnated (incorporated is the more precise expression) in 20th century and more specifically at the time of Rudolf Steiner. He, unambiguously says, The Bodhisattva is also incarnated now and will be the true preacher of Christ in etheric raiment. When one is a preacher in the name of Christ, moreover, when this preacher works towards the Etheric Appearance of the Christ Being, it is impossible for history to fail to notice him. Apart from this for a long time there have been certain prophesies about the new appearance of the Great Master to humanity succeeding Buddha. Perhaps this brought about the first obviously unsuccessful attempt to discover the physical appearance of the Bodhisattva nowadays: Annie Besant and Charles Leadbeater believed that the Divine being of Christ and the human being of Maitreya are the same thing. Furthermore, they announced that the new World Master, who according to them is Christ and Maitreya at the same time, appeared in the Indian young man of Krishnamurti. The intelligent and light might in the personality of Rudolf Steiner for instance and the Spiritual Master appearing in Bulgaria through Peter Deunov (Beinsa Douno) worked against this gross thoughtlessness. If Rudolf Steiner liquidated the impure tempting powers in a number of his lectures and during conferences in Theosophy, the Master Beinsa Douno (Peter Deunov) sent a letter to Krishnamurti by a personal courier (Magdalena Popova)45. Soon after this Krishnamurti publicly denied the alleged assignment given to him, namely to be the New World Master. By itself the willingness of Annie Besant and Charles Leadbeater to select a body for the coming World Master is a violation against the Spiritual World. Bodhisattva Maitreya, guided by Christ, chooses personally where and in whom he will appear in 20th century. Human beings who say that Bodhisattva Maitreya will appear exactly at that place and particularly in that person because we saw and chose him are obviously tempted by clairvoyant pride and do not understand the principles of the Freedom and the Occult Hygiene operating in the contemporary circumstances.

It takes Humility to find the Grail!

3.4.2. Roerichs’ hypothesis

In the contemporary cultural epoch humanity makes real steps to the maturity of its ‘I’-ness. After the Golgotha mysteries Christ forever changed the initiation methods. He transformed the Master-Disciple hierarchical relation into brotherly friendly relations. Even more, Christ as the center of the human ‘I’, introduced and emitted the Consoling Rays of the Spirit of Truth to our microcosm: the Master promised to us by the Lord; this is no longer only something external but something internal. However, spiritual maturity is needed to understand this new mysterious truth of Esoteric Christianity. In case there is no such maturity, human thought will reach dangerous tempting conditions. For example, another purely psychological aspect of the fundamental problem in the deeds of the Theosophical leaders is their inability to discern the internal structure of the White Lodge: they do not know the Lodge of the twelve Bodhisattvas, contemplating directly the Divine nature of Christ, as a center of this Lodge. In their imagination they confuse and take for one and the same thing the center and the periphery of the White Lodge. This is most probably due to purely methodological reasons: in the present Michael epoch, where the spiritual freedom of the human ‘I’ is of critical significance, mediumism is a completely inadequate and even utterly dangerous approach to the Spiritual World. This method clashes with the occult hygiene of the ‘I’-ness and transforms human beings into an easy prey for the dark occult powers. Falling into the trap of mediumism and the occult dictate of pseudo-mahatmas the Roerich family made the following unsuccessful attempt to know the World Master Maitreya. Helena Roerich expressed the idea that there are three Bishops of the World: Buddha, Christ, and Maitreya, where Maitreya is the Senior one, the First and the Last among them, and apart from this he is the King of Kings and the Master of Masters46. Helena Roerich explained that the Bodhisattva Maitreya had long ago accomplished Enlightenment, had become Buddha and needs no physical incarnation, and naturally he is manifested as a Bishop of the Himalayan Shambhala47. Evidently here again we deal with the above mentioned problem, but from another aspect, which we shall try to explain through an analogy: it is possible for an inexperienced researcher of light, to get confused and while examining, for the first time, a prism dividing the light into color rays, may think that the prism is senior, more substantial and significant than the light itself. The founders of Agni Yoga were in a similar situation: they exaggerate the image of the Master Maitreya, not being able to discern that he is an absolutely pure and sacred bearer of the Christ Power and Life. Because of this reason and due to the fact that they were under the influence of Oriental Occultists, who obviously did not understand the depth of the Christ Being, they reach such a level of delusion that they find themselves in total conflict with the classic Buddhist predictions about the deeds of Bodhisattva Maitreya, on the one hand; and on the other hand with the revelations of the Anthroposophic science on the same issue. It takes Discernment to find the Grail!

3.4.3. Rudolf Steiner

At the end of Rudolf Steiner’s earthly path and immediately afterwards in the anthroposophic circles a research process began to disclose the enigma of the prophecies concerning Bodhisattva Maitreya. On the one hand it is very clear that not knowing directly and specifically of the Christ herald in 20th century, there is a serious and real danger in not attaining complete understanding of the Etheric Appearance of Christ48. On the other hand significant information is being accumulated about the Bodhisattva Maitreya’s mission as a result of the fact that people started examining and analyzing Rudolf Steiner’s works. It becomes clear that for a certain period Rudolf Steiner was under the direct inspiration of Bodhisattva Maitreya49. Moreover, it becomes clear that Rudolf Steiner, in his conversation with Friedrich Rittelmaier (August 1921), hinted that the one who appeared in Jeshu ben Pandira was now born again in the beginning of the century. A new hypothesis was realized, according to which Rudolf Steiner himself is the successor and manifestation of the Bodhisattva in 20th century. This thesis holds no promise because many anthroposophists find sufficient evidence to the contrary. For instance Sergei Prokofieff, in his work The Making of Christian Esotericism in 20th century and the counteracting powers, vol. III, p. 95, emphasized, any identification of Rudolf Steiner’s individuality with the individuality of Bodhisattva Maitreya would be a gross mistake. Rudolf Steiner himself made twice very definite statements on this issue in response to questions put to him during [Mathew’s Gospel series, delivered in Bern, in September 1910] and shortly afterwards in Berlin. Any truth-seeking anthroposophist who is seriously familiar with the spiritual-scientific terminology, and is awakened, as well as involved in systematic and logical research of the anthroposophic reference sources, knows that the terms of incorporation and inspiration stand for two completely different concepts. Rudolf Steiner stated clearly the following; The Bodhisattva is incarnated also at the present and will be the true preacher of Christ in an Etheric raiment which makes it clear that he means the effected incorporation of the Bodhisattva Maitreya in another human individual. It would be utterly vain and non-hygienic from an occult point of view for Rudolf Steiner to speak about the Great Master of our contemporary epoch, having actually himself in mind. A thesis in this order is an obvious conceptual misunderstanding but this does not make it less dangerous. This is so because a similar thought substantially undermines the ethical basis of Anthroposophy and we know that its founder is a paragon of humility and moral purity. On the other hand Elizabeth Vreede provides another substantial argument against the hypothesis about identifying the personality of Rudolf Steiner being a successor of the personality of Bodhisattva Maitreya. She clearly pointed out in two of her lectures, published in The Bodhisattva Question50, the idea that if one assumes that precisely Rudolf Steiner is the Bodhisattva then an important phenomenon should have been witnessed, stated by himself during his lifetime as a major point, namely that a radical transformation of his consciousness at around his 30-33rd year should have taken place. Since no such profound change had been witnessed one can make the firm conclusion that it would be an unusual mistake to adopt such a hypothesis. Another additional argument along these lines of reasoning is the idea that Rudolf Steiner wrote his own biography which shows the fluent and uninterrupted processes in his life and unambiguously points out that there has been no radical change at about the 30th year of his life and therefore it is utterly inadequate to argue that he, proclaiming the Bodhisattva mission in 20th century, actually had himself in mind. Although these comprehensive and significant arguments rule such an idea absolutely out, this does not mean that there are no people today who continue to support this dangerous idea.51 The Grail seeker needs pure thought!

3.4.4. Valentine Tomberg

The statement of Rudolf Steiner in August 1921 concerning the birth of the Bodhisattva at around the turn of the century subjects the seeking Anthroposophic society to another serious trial. It has to do with the personality of Valentine Tomberg (1900—1973), who during his youth was an anthroposophist, applying the research approach, but at about 40 years of age he left the Anthroposophic society and adopted a serious Catholic-Jesuit orientation. The trial consists in the fact that at the first cursory glance it seems that one observes the phenomena typical for the Bodhisattva of 20th century mentioned by Rudolf Steiner: a person, born exactly at the beginning of the century, involved in esoteric-mystic deeds, and changing radically one’s convictions. Rather wide circles of esoteric interests during a rather long period supported the point that precisely Tomberg born in 1900 is the expected Bodhisattva. These lines exhibit a peculiar materialism concerning spiritual and esoteric issues because the so-called birth of the Bodhisattva is sought from a conventional-human point of view. Rudolf Steiner expressed the esoteric sign very explicitly that the 20th century Bodhisattva will not be born the way human souls are born according to the ordinary course of development but that it will be impersonated52 in an elevated personality at about its 30-35th years of age, whereas this personality will undergo a radical change in the texture of its consciousness. This statement makes it immediately clear that if one looks for the so-called birth of the Bodhisattva at the beginning of 20th century, one should under no circumstances expect a baby to be born at about 1900. On the contrary, one should be looking for a person who is supposed to have reached the age of 33 at about 1900, i.e. a person born approximately during the period 1864-70; moreover, this should be precisely a person with a radical change both in the spiritual basis of the consciousness and in the lifestyle at about the beginning of 20th century53. Obviously the rough and inadequate identification of the personalities of the impersonating Spiritual Master at the Bodhisattva level with a human individuality, which is his bearer, leads to the materialistic hypothesis that the 20th century Bodhisattva will be 33 years of age in 1933. If it is said that the one who was manifested through Jeshu ben Pandira was born again nowadays in the beginning of the century and if we follow Rudolf Steiner’s theses logically it must be understood that the impersonation of the Bodhisattva into the human-bearer must have taken place at about the beginning of the century. Indeed, Valentine Tomberg has a peculiarly split life but the change in his spiritual concepts and orientation took place when he reached the age of 40, when the two poles of his life virtually exclude each other. Undoubtedly, Anthroposophy and its ideas have nothing to do with the exoteric activity of the Catholic Church and even less with the founder of the Jesuit denomination of Ignatius Loyola: one of the inspirers of Valentine Tomberg. There are propositions that in fact this person was under the occult influence of the Occult Catholic circles54. On the other hand, we can indirectly put the following question: if Rudolf Steiner left several hundred volumes of spiritual literature and almost uncountable methods on the true Christianization of human culture, what can then be the activity of the 20th century Bodhisattva? Can we find at least a remote analogy in the recognition of Valentine Tomberg as Bodhisattva? We definitely cannot do so because his works are within much narrower limits, while methodologically his work was focused upon the Catholic-Jesuit teaching and meditations in relation with the Tarot cards. And eventually, according to the material presented in the epilogue of Valentine Tomberg’s Tragedy, it is evident that he himself specifically and clearly distances himself away from whatever identification with the Bodhisattva Maitreya personality. Even in the worst of internal battles against split-mindedness and doubts, the seeker of the Holy Grail remains devoted to one’s goal, and the Grail protects the seeker from the darkest beasts!

3.4.5. Mihail Ivanov

It is again in the Valentine Tomberg book where another hypothesis is analyzed rather superficially concerning the appearance of the Bodhisattva in 20th century through Mihail Ivanov (1900 - 1986). One of the authors of the book, Christian Lasarides, states that there are circles that see the 20th century Bodhisattva in the person of Mihail Ivanov, known as Omraam Michael Ivanhov. Obviously, it has to do with the unofficial speculations of certain members, of not very consistent spiritual-scientific line of thought, belonging to the French organization called The Universal White Brotherhood. Christian Lasarides without many arguments or serious grounds mentions directly that occult brotherhoods, having the task to substitute the impulse of the Bodhisattva, try to implement this task by presenting various persons, provided there are some coincidences with the well-known biographical information of the current bearer of the impulse55. The author overtly indicts a spiritual society, different in essence but close in terms of ideas, to the Anthroposophic spiritual society. If we are to discuss this issue, we should first provide an answer to the following question Who is Omraam Michael Ivanhov? Mihail Ivanov is a progressive Bulgarian born in 1900 in the present day Macedonia, who at an early age had serious spiritual interests including some in Anthroposophy. He met the Master Peter Deunov, known by his spiritual name as the Master Beinsa Douno, in Varna, in 1917, and became one of his followers. He took part in the spiritual life of the Esoterically Christian School founded by the Master Peter Deunov in 1922, having two 23-year long esoteric classes. In 1937, under the direct guidance of the Master Peter Deunov, he immigrated to France. In 1953, in Bonfin, he founded Fraternité Blanche Universelle, which by its ideal and universal structure is similar to the spiritual brotherly chain founded in Bulgaria by the Master Peter Deunov; this chain had as its ideal the ten Hierarchies of Christ (from the intelligent human souls to the Brothers of Love: the Seraphims), which Master Peter Deunov called Universal White Brotherhood. The Head of this live organism of Hierarchies of Light is Christ56. In 1959, Mihail Ivanov visited India, met Babaji and although he assumed the Sanskrit sounding spiritual name of Omraam Michael Ivanhov, he remained devoted to the impulse received from the Master Peter Deunov. Until the end of his earthly path in 1986, he worked intensively as lecturer; he has thousand of followers, while the Esoterically Christian method of Paneurhythmy granted by his Master (Beinsa Douno) is played in dozens of countries.57 Getting into specific details it can be immediately seen that people who perceive the 20th century Bodhisattva in the person of Mihail Ivanov and even the people commenting the issue who accept the position that the Bodhisattva must be born in the ordinary human way at the beginning of the century, make a gross mistake due to simple lack of knowledge about the spiritual orienting signs presented absolutely clearly by Rudolf Steiner. Again they are confused and identify the personality of the human-bearer with the personality of the human-Bodhisattva but this time concerning another human being. Of interest is the fact that both Valentine Tomberg and Mihail Ivanov were born in 1900, and obviously this misled quite a few people who do not know the spiritual-scientific fundaments of Anthroposophy. Nevertheless, in the case of Mihail Ivanov another fact is of a much greater significance: throughout his work and in his speeches, he constantly and continually emphasized that he had had a spiritual Master and that this was the Master Peter Deunov. Moreover, on a more profound reading of his lectures it immediately becomes clear that the essence of the lectures represent a private interpretative and creative point of view as compared with the word of the Master Peter Deunov (Beinsa Douno). Many elements and ideas are borrowed from the word of Beinsa Douno, they were developed and presented in an exceptionally clear, accessible and particular language (unlike the language of the Master Peter Deunov, characterized by immense mystic depth and multi-levels). While the methodology applied by Mihail Ivanov is a literal copy of some of the Master Peter Deunov’s methods: meeting the sunrise, practicing of Paneurhythmy, brotherly meals, singing of spiritual songs, intense work according to the praying method, education in brotherly mutual help, etc. On the basis of all of the above, one can draw a definite conclusion through another sign concerning the Bodhisattva Maitreya given by Rudolf Steiner. Since it is known that after the radical transformation of the consciousness of the human-bearer, he will appear spiritually powerful but as if alone in the world58, non-related to any Master-Disciple chain, it is immediately evident that Mihail Ivanov is not the 20th century Bodhisattva because he has a spiritual Master and he does not in the least try to hide this fact but on the contrary he freely declares it. So, nobody closely acquainted with the activity of this spiritual leader can make the mistake to assert that this is the Bodhisattva predicted by the Anthroposophic science. While the people who comment on these statements should, without any fundamentalist deviations, first examine thoroughly a particular spiritual-social phenomenon and only afterwards should they accept or reject a specific thesis. If with Valentine Tomberg there is a noticeable serious rupture reaching extremes like connecting with completely contrasting ideal social impulses, rejection of fundamental ideas of Anthroposophy and eventually obvious underestimation of the significance and seriousness of the impulse given by Rudolf Steiner, then on the other hand Mihail Ivanov identifies himself as a disciple of the Master Peter Deunov until the end of his life. In order to discover the Grail, attention should be paid to the smallest things, but underpinned by sacred attitude, mindfully and free of criticism.

3.4.6. L Ron Hubbard and Lu Zhong Yi

When a human being develops its ‘I’-aspect and it aspires to any spiritual ideal simultaneously a typical mistake sometimes occurs that seems to be one of the dangerous pitfalls along the path of spiritual development. When a spiritual seeking ‘I’ intensively aspires to an elevated Master, a spring of Divine Wisdom, one sometimes falls in the pitfall of self-identification with the very object of aspiration. There is within such a human ego a dangerous combination of a strong aspiration to a certain elevated objective and a latent vanity and megalomania: a certain wrong identification of the disciple with the Master is reached. This explosive combination leads to a situation when followers of some esoteric paths who have touched upon the predictions about the new manifestation of Bodhisattva Maitreya in the present epoch, lose the idea of themselves and of reality to such an extent that they actually want to proclaim themselves in the world as a specific manifestation of the World Great Master long-awaited by esoterics from the East and from the West. Usually such a person acts in the following way: either makes unambiguous hints, that he himself is Bodhisattva Maitreya, or even more: about his 33rd year such a pseudo-esoteric announces publicly that he is no longer the old personality but is the Bodhisattva himself. Rudolf Steiner, in order to protect any sincerely seeking follower of Esoteric Christianity from similar temptations, stipulates the esoteric measure that Bodhisattva Maitreya, manifesting himself in 20th century, shall not proclaim himself.59 This is done not only to comply with the laws of purity and humility in the esoteric path. If Bodhisattva Maitreya declares directly who specifically he is, he will sever incorrectly the free conditions of the spiritual growth for the contemporary esoteric disciples, which is accomplished by his very seeking and the Grail-like aspiration to the Word of the Messenger of the Holy Spirit on the Earth, promised by Christ. The Bodhisattva, who will some day be the first being becoming Buddha after the mystery of Golgotha the greatest Master in the Christ Power and Life, will not announce his essence and manifestation before the world. His Divine individuality will work intensively for the Etheric Appearance of Christ in the human souls; this is the most substantial, the most significant objective of Bodhisattva Maitreya. Well, whether the human individuals listening to his preaching and lectures will be progressed enough to understand him absolutely clearly and to get to know him profoundly, or this will happen after he completes his particular physical manifestation, is a secondary issue directly related with the present development level of humanity and with the availability of souls sufficiently advanced in the Spiritual Science. It can be said that it is as if the Masters of the White Lodge through these prophesies about the Bodhisattva Maitreya which are accessible to everybody, put to test the spiritual maturity and the development level of the virtues of any esoteric advancing in this area. It should not be forgotten that the dark adapts on their part fill every vacuum with whatever speculations hiding behind demonstrative occultism and taking advantage of the ignorance and research inertness of people. No less significant a principle is the regularity mentioned above by Rudolf Steiner: it is usually only after about a hundred years after the manifestation of a powerful spiritual Master that humankind realizes partly or completely his substance and teaching, this is a measure sui generis for the present level of development of people. None of these regularities and signs in the esoteric science prevents the appearance of whatever pseudo-occultist of megalomaniac aspirations who directly and overtly proclaim themselves to the world as being the very Bodhisattva Maitreya himself, prophesied to manifest both in Buddhist prophesies and in the works of Helena Blavatsky and Rudolf Steiner. For instance the founder of the fashionable new religion of Scientology: L. Ron Hubbard (1911-1986) unambiguously announces the period of 1955-56 in the poem titled Hymn of Asia that the prophesy about the Bodhisattva Maitreya is realized in his person.60 Another similar example is the activity of a religion founder but this time in China. Lu Zhong Yi (1849-1925), the 17th patriarch of the spiritual movement of I-Kuan Tao, proclaiming himself to be the reincarnation of Bodhisattva Maitreya.

3.4.7. Benjamin Crème

Another, more complex situation, is the activity of Benjamin Crème, an artist and occultist, born in Scotland in 1922, founder of the Share International organization. Having seen that the esoteric research in the Bodhisattva Maitreya topic is in a specific crisis, Benjamin Crème disregards the rhythmics described by Rudolf Steiner in terms of the manifestation of the Great Master.61 He started talking, in 1975, about the issue that the Maitreya long-awaited by many is on the Earth and is manifested in various places on the planet. Benjamin Crème even demonstrates a picture of Maitreya, made during the so-called case in Kenya in 1988, when a man proclaiming to be Maitreya and appearing before six thousand persons in Africa, was taken at a moment of his manifestation. Benjamin Crème started preparing something like a program or prediction-prognosis where exactly the Master Maitreya will appear again but it turned out that his prognoses are either ill-fabricated insinuations or theatrical performances or they do not take place at all.

3.4.8. Victor Manuel Gomes Rodriges (Samael Aun Veor)

An even more eloquent and enlightening example is the life of Victor Manuel Gomes Rodriges, born in Central America (Bogota, Columbia), better known by the name of Samael Aun Veor (1917-1977)62. He had a difficult youth during which he experienced not only utter poverty wandering among the tribes in the Americas and being taken to prison several times but he also delivered lectures to a Theosophical audience and was profoundly acquainted with texts of the F.R.A. (Fraternitas Rosicruciana Antiqua) occult society including also the works of Helena Blavatsky and Rudolf Steiner available in Central America at that time. He not only spoke openly about the so-called white sexual magic but in the mid 50s of 20th century, approximately at about his 30th year, openly declared in the so-called Aquarian Message; Maitreya Buddha Samael is Kalki Avatar of the New Epoch. He unambiguously states that he is the supreme master known as Maitreya Buddha or Kalki Avatar and is the White Rider described in the Apocalypses, moreover, he proclaimed himself for the predicted Great Master spoken about by spiritual leaders in the person of Rudolf Steiner and Helena Blavatsky. Later on, he founded the Gnostic Association for anthropological, cultural and scientific research and he got in touch with Swami Sivananda from India. He died of stomach cancer in the summer of 1977. It seems, however, that Samael Aun Veor had no access to Rudolf Steiner’s lecture delivered on 21 September 1911 and did not understand that the Bodhisattva of Virtue is a spring of infinite humility and moral purity. The one seeking the Holy Grail must be free of any vainglory and megalomania; he always remembers that he is just a humble traveler in the Path of Christ. This is the only way to continue ahead to the sacred aim.

3.4.9. Analysis and conclusions from the above

Every time when the Grail puts the problem to humanity to be sought and found, after grave hardships comes the time of the final trials related with it, trials showing that it will soon be found. There are perhaps four of these final trials: (i) in desperation almost all seekers no longer find any hope; they either perish along the path, or forget about seeking or they have either completely lost faith, cause of the grave hardships, and reject the very existence of the Grail; as if there comes the deepest darkness of desperation, shortly before the first rays of Dawn; (ii) few seekers of the Grail find the sacred mysterious place where the Holy Chalice is kept but they find out that it is hidden in numerous false multi-colored and dangerous cups, where each one of them asks passionately to be chosen; the seekers stop breathing in fear and find it impossible to tell which is the real one; (iii) some of the seekers sink in the enchanting hypnotizing calling of some of the false cups, go for it and destroy themselves; (iv) others say, It’s over! If we can not tell the difference among all of these cups, if we can not know which is the real Grail, obviously it can not be found now and forever because it appears only somewhere in the other world… At least we shall have the enlightening words of the one who was pointing the path to the Grail.

3.4.10. Sergei Prokofieff’s hypothesis

Today, almost a hundred years after Rudolf Steiner gathered the seeking noble souls and gave them clear signs how to find the Holy Grail of our time, how to discover the Word of Bodhisattva Maitreya manifested in 20th c., it seems we live in the bleakest of times. Some are in utter desperation and have given up the seeking of the Grail by pointing out that The seeking of the Bodhisattva and his Word is not on the Anthroposophic agenda… We are not interested in this issue; it is not so substantial or significant at present… Others submerged in the intentionally created trial of the many different hypotheses about who is the Bodhisattva, are paralyzed and sink in the bog of fear and doubt. Still others are enchanted with the already mentioned false hypotheses, and during their entire life they plant in human souls, illusions and fallacies.

While a fourth group say that the Bodhisattva’s mission has been totally blocked by the leaders of the theosophical society [Annie Besant and Charles Leadbeater] and someone else had to help him for the completion of the mission. Now, it is not the time to discuss the speculations on the issue through which personality in another case [provided there is no counteraction by the Lodges of the Left path] the Bodhisattva could have worked. During this time (1910-1913), Rudolf Steiner was immediately inspired by the Bodhisattva staying in the spiritual worlds. [And thanks to this in 20th century] the Bodhisattva had the opportunity to complete his mission through him without any whatsoever replacement of Rudolf Steiner’s personality or the above described sudden transformation into his being. It is possible that there was a temporary astral incorporation [but not the above-described incorporation penetrating the Etheric body], without replacement of personalities which was possible as a result of the Rosicrucian initiation acquired by Rudolf Steiner…63

While reading these interesting suggestions and reasoning, one can find out and can directly see how they come into a specific and serious conceptual and logical clash with a number of statements on the issue pronounced by the Initiated Rudolf Steiner. We shall point at least four of them: (i) The Bodhisattva Maitreya, who in the past, a hundred years before Christ, was impersonalized as Jeshua ben Pandira, as a herald, as a preacher of Christ in a physical body… he, who since then has reincarnated every 100 years, is incarnated now as well and will be the true preacher of Christ in etheric raiment…64 (ii) Rudolf Steiner’s speech in August 1921 with relation to the birth of the Bodhisattva at about the beginning of the century; (iii) In our times as well, now in 20th century, the most important teachings on the Christ Being and on the Sons of the Fire of the Indians… spring up from this Bodhisattva, who will in time become Maitreya-Buddha…65 (iv) Each Bodhisattva, rising to the Buddha level, has a successor. This eastern tradition corresponds fully to the occult research. And that Bodhisattva, who then wanted to join the preparation for the Christ Event, continued to incarnate again and again. One of these reincarnations falls in 20th century.66

Anybody allowing this logical clash in one’s consciousness, without having any experience with the Word of Rudolf Steiner and at least a modest initial esoteric preparation, can easily find oneself seriously doubting the spiritual potential of Rudolf Steiner and the veracity of Anthroposophy. In order to avoid a similar situation let us impartially and soberly review the possible alternatives with relation to the correspondence between the quoted suggestions of later Anthroposophic researchers and the speeches of Rudolf Steiner. Regardless how dangerous some of these alternatives may be, a sober review will pinpoint the false and non-sensible ones and naturally only the true and sensible variations will remain. So, according to the authors of the book the alternatives are as follows: (i) Rudolf Steiner was confused for a certain period of time and speaks inadequately and in contradiction about the already expressed entire structure of the Spiritual Science and subsequently there is need to correct him by other spiritual researchers; (ii) Rudolf Steiner, talking about Bodhisattva Maitreya, about his great mission in the future and about his present preaching about the Etheric Christ, does not assess properly the attacks of the dark powers and finds himself in the dangerously conceited situation of speaking, non-hygienically from an occult point of view, about a present Bodhisattva but in fact having in mind himself; (iii) Rudolf Steiner speaking about Bodhisattva Maitreya, about his incorporation in 20th century and about the fact that he will be the true preacher of Christ in Etheric raiment simply says false and untrue things which naturally are not effected just like similar things happening to Annie Besant, Elena Roerich, Alice Bailey, etc. (iv) The three alternatives just formulated above are at hand if we assume that the contemporary anthroposophic authors of the above quoted suggestions are right, and the founder of Anthroposophic society went wrong in something. (iv) However, if we assume the opposite, i.e. that precisely Rudolf Steiner, being one of the Great Initiated of our time, is right, and the above-quoted suggestions of some of his followers are conceptually wrong, we can arrive at the idea that it is absolutely possible for Rudolf Steiner to have described absolutely precisely the real situation of the Bodhisattva of our time appearing physically in human-bearer in 20th century and preaching the Etheric Appearance of Christ. At the same time, independently from the attacks of the dark powers, Rudolf Steiner himself (under the inspiring influence of this Bodhisattva and due to his personal esoteric power) also offers the truth about the New Appearance of the Christ Spirit. Thus two fronts for the Annunciation are ensured in our times. According to the authors of this research the propositions that the Initiated Rudolf Steiner speaks in contradictions, hidden conceitedly or outrageously incorrectly, are unconditionally not true and categorically do not make sense, and anybody who is in a natural and adequate contact with Anthroposophy, and apart from this, approaches the issue with pure thought and mindful heart, enlightened by the Christ ideal, will arrive at the same finding.

Thus we reach the conclusion that only the fourth out of all examined alternatives has reasonable grounds. But then there is the question about the reasons leading to a situation where the quoted contradictory reflections and suggestions are being put forward by certain later anthroposophic researchers. Without any intention to criticize personally or to recriminate, we arrive at the idea that this situation was reached because essentially it confesses the impossibility to implement the Grail task assigned informally by Rudolf Steiner due to certain serious reasons. Most probably (as the long lasting efforts of the present Anthroposophic leaders did not bring about any specific information or results), it is supposed that the Bodhisattva did not incorporate and did not appear physically as a preacher of the Etheric Appearance in 20th century but remained so to say in the spiritual world. He has been influencing Rudolf Steiner from there; and had thus accomplished his mission only through him because the dark powers in the early 20th century and their machinations were too strong. In other words it is overtly admitted that the Grail-like seeking of the second powerful preaching in the name of the Etheric Appearance, predicted by Rudolf Steiner, generated by the physically appearing 20th century Bodhisattva, is more or less impossible or no longer desirable. Thus, even at the price of an obvious logical contradiction and doubting in the spiritual-scientific consistence of Rudolf Steiner a last tragic attempt is made to create a conceptual entirety of Anthroposophy. As if it is admitted that we could not solve the problem assigned to us by our Master. He might have been wrong in the formulation of the problem. We can at least remember time and again what he taught us.

We are bound to ask if it is assumed that the dark powers were so strong that they could stop the mission of a Bodhisattva, why do we not similarly assume that the bright Light of the Holy Spirit, which is an aura and internal essence of the Herald of the Lodge of the Great Masters of Wisdom, is in times more powerful than all the machinations, taken together, of the mediumistic intermediaries of the pseudo-mahatmas? Any esoteric researcher knows that the evil has its strength in the quantity, while the Good, in the quality, i.e. to the many dark deeds of the adepts of the evil, the Masters of the Christ Light can oppose one or two impulses and this will be sufficient to adequately balance the dark powers or even sufficient for their compete liquidation.

We must emphasize the fact that the envisaged position of certain serious Anthroposophic researchers conceals another considerable weakness. The Bodhi­sattva, who some day will become Buddha Maitreya, appears again and again but if the predicted specific historic appearance in 20th century is announced as a non occurring event, either intentionally or unintentionally (under the condition that it did happen anyway) while the above quoted Anthroposophic researchers were not aware of it, thus it can remain actually not researched, not understood and not accepted not only by the Anthroposophic circles but also by all humankind in general. This is so because the Anthroposophic social environment is a special spiritual organ sui generis, of all humankind. If this, to our great misfortune, happens then the following appearances of the Bodhisattva in 21st and 22nd centuries can hardly be recognized and perceived properly by humankind and the people can hardly have the right preparation for the culmination of his mission in approximately 3,000 years. Rudolf Steiner himself pointed out that it is critically important in about 3,000 years not only to have a humanity regularly developed and aware of the Wisdom of the Eight-level path, but apart from this, there is a need for people who throughout the centuries can properly recognize and specifically realize in their lives the commandments of the Bodhisattva and the remaining Masters acting in Christ. This will transform the Eight-level path into an actual working power of Love streaming out of their souls to the whole world67. The Bodhisattva, who will become Buddha Maitreya, will need precisely such souls, matured in Love, to realize completely his mission.

Moreover, if we do not have a true and accurate understanding of the 20th century Bodhisattva, we shall not, in fact, have the correct preparation and adequate experience of the most significant event of the present Michael epoch, the Second, Etheric Appearance of Christ. This is why one of the earliest researchers of the Bodhisattva’s issue who introduced an early version of the above mentioned works in the Anthroposophic society, Adolf Arenson in one of his lectures delivered at about 1925, quoting Rudolf Steiner, emphasized honestly and in spiritual-scientific terms the following: Only when we are oriented by the Bodhisattvas, can we raise in a proper way to the understanding of what Christ was to humanity, what He can be and will constantly be in the future.68 Adolf Arenson directly says that we can be raised to a true knowledge of the deed of Christ only when we allowed first the Bodhisattva to orient us. This is nothing less than meaning that if we do not know the herald of Christ in 20th century, there will be a danger for us not to know Christ himself, when He appears in etheric raiment.69 Therefore it is critical to the whole development of the contemporary Esoteric Christianity to receive not only the inspiring manifestation of the Bodhisattva through Rudolf Steiner but get to the very end of the seeking of the Grail and to find also the specific, historically, manifested preaching of Bodhisattva Maitreya in the name of the Second Appearance of Christ, instead of hastily announcing that it simply did not happen.

The seeker of the Grail does not give up; he is a devoted seeker to the very end. He solves all of the assigned problems without doubting his Master and advances dauntlessly along the path without any darkness, in Love and Light!

Precisely this most difficult time full of trials constitutes a sign that the Rising of the Holy Grail nowadays is closed. Let there be Light! In the name of the Dawn of the Master who contemplates directly the Christ Power and Life, let us free ourselves of all tempting hypotheses and let us take the decisive jump to the truth about the 20th century Bodhisattva.

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