3.5. A new thesis

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Further in this study we shall try to offer a new thesis concerning the personality in which the Bodhisattva appeared in 20th century and where the most substantial point can be found, namely, the present Word of that Master who some day will bring the most profound understanding of the mission of Christ. Before that we have to make certain clarifications.

One of the major motives behind the present study is the intention to use spiritual-scientific methods. According to the authors of this study it is a specific synthesis of the characteristics typical rather for the ideal of contemporary scientific discourse: on the one hand (i) detachedness and freedom of any dogmatics; (ii) readiness to listen to any new well-founded or newly discovered aspect of any thesis; (iii) systematic approach to clearly structured considerations and arguments; and (iv) intellectual honesty and openness in the scientific process; and on the other hand the typical features of spiritual research: (i) working with the internal processes and experiences of the consciousness of the researcher; (ii) directing the thought towards a supreme spiritual reality; (iii) navigating in the complex sign environment of imaginative enlightenment, inspiring reflection and creative intuitive experiences; (iv) continual vigilance towards processes tempting and blurring the consciousness; and (v) conscious and purposeful drive towards self-control over the newly received information from the internal processes based on virtuous self-verification.

After everything said about the methodology, we feel bound to express most sincerely the following preliminary states: (i) the debate of a new thesis is not aimed at introducing an even greater chaos in the spiritual research on this topic and does not represent an attack against a new potential appearance of the Bodhisattva in 21st century; (ii) there is no secret lodge or Jesuit order commissioning the present research of ideas in this study; (iii) if found or if already in existence clear and well-founded evidence or reference sources which disprove the new thesis, the authors will fairly and openly revise it and will subject it to a thorough reconstruction or even to liquidation because this study after all is only a spiritual-scientific research of the Truth on the issue of the Bodhisattva in the 20th century and it should be said that the research team is not obsessed and over-attached to their theses; (iv) the authors of this work have no personal attitude to the people who developed and produced any of the seven hypotheses mentioned and are trying to be impartial and free of fundamentalism and dogmatic approach; (v) the authors are absolutely aware of the serious responsibility involved in the research and presentation of this thesis but at the same time firmly believe that the spiritual-scientific approach requires Michael daring; (vi) the team developing these ideas is not willing to fanatically impose their findings and their ideal is freedom, dedicated to Archangel Michael, pure creative thought and a spiritual-scientific approach.

Before we move to the essence of our new thesis, we have to pay special attention to one important detail of the last, seventh, hypothesis concerning the particular appearance of the Bodhisattva. As was already mentioned Adolf Arenson stated in his lecture, as early as 1925, an early form of this hypothesis and later on Sergei Prokofieff developed in detail the same suggestion, that in fact there was no physical appearance of the Bodhisattva in 20th century but only spiritual influence upon Rudolf Steiner inspired by Bodhisattva Maitreya. It was already proved that this idea was loaded with a serious logical contradiction and indicates a conceptual gap in the research of the present Anthroposophic leaders. On the one hand, we do not agree with this hypothesis gaining currency in the official Anthroposophic circles and we believe in the spiritual-scientific comprehensiveness of all the ideas, which rest on logics throughout, put forward by Rudolf Steiner. On the other hand, we genuinely respect the considerable contribution of Sergei Prokofieff and we appreciate the research path which he developed to the present topic. We believe that he approached the issue from honest spiritual-scientific positions and we assume that significant social and historical considerations have brought about such a hypothesis laden with internal contradictions.

There is the point that the numerous unsuccessful attempts to find a spiri­tual impulse, apparently different in social terms from Anthroposophy, are ex­hau­sting and lead to a serious crisis in renovation and to lack of consolidation in the Anthroposophic social organism. The ongoing conceptual battles over false and destructive hypothesis bring about fatigue and disillusionment. There is also another point that Eastern Europe has been in political and cultural isolation for a very long time. There is a sort of informational barrier resulting from the ideological causes of the so-called Cold War. This additionally slowed down the spiritual-scientific process and intensified the crisis. This weariness and slowing down, this spiritual-scientific crisis provoked a drive towards centralization as a means of protection against any destructive tendencies. This impulse, however, carries a good deal of danger within itself. There is a feasible option together with the centralization and with the abandoning of the pursuit of the other structural pole of contemporary Esoteric Christianity, the creative impulse of the 20th century Bodhisattva, to open the way to fundamentalist deviations in the Anthroposophic society and thus it can gradually drop off the scientific aspect of its spiritual-scientific research which in turn can transform it into a stereotypical religious organization. This is why the renewed impulse, which Anthroposophy will acquire, provided the truth about the Bodhisattva is revealed and access to his Word is secured, is significant and indispensable for the realization of the Spiritual Science in its entire Michael ideal. There are a number of dark powers, which pose external and internal obstacles before anyone daring to establish a connection between the two branches of the contemporary Esoteric Christianity. The Spiritual historic demand, i.e. the Will of the Cosmic Being, Christ, the Will of all Christ Hierarchies and the Will of the Great Masters to humankind gathered at a Spiritual Council in 4th century AD, is the unification of the two branches of the True Christianity, the Western one manifested by Rudolf Steiner and inspired by spiritual giants like Christian Rozenkreutz and the Master Jesus, and the respective Eastern one of the manifested Bodhisattva Maitreya in 20th century, the one who took over the tiara of the Holy Spirit from Gautama Buddha and appeared in the Essenian Master Jeshu ben Pandira who by his sacrifice opened the way for the descent of Christ on the Earth.

It was already mentioned that due to several occult, ethic and social reasons Rudolf Steiner could not directly point at the person through which Bodhisattva Maitreya appeared.70 What are these reasons more specifically? Rudolf Steiner, being a true spiritual leader worked on a large scale in almost all of Central and Western Europe. In such a situation, he hinted that during his time there was another Master, apparently and historically manifested, of a very high rank. Although Rudolf Steiner is obviously in constant spiritual contact with this Master, he cannot directly name the person because this was utterly precarious for the unprepared souls. They could be easily tempted by the grand descriptions. It is very easy to reach a disastrous situation for Anthroposophy where hundreds of pilgrims (following a direct announcement) could rush to the new Messenger of God, and this would actually be a violation of the esoteric laws in life. The true spiritual leaders of humankind, who are purely humble Disciples of Christ, have always protected themselves and their associates from an inappropriate adoration. To avoid this it usually takes approximately one hundred years before people can rightly understand and appreciate a certain spiritual impulse. Rudolf Steiner takes this regularity into consideration and foreseeing the appearance of another spiritual leader during the first half of 20th century, he did his best to protect himself, his followers, and also the foreseen spiritual leader and his potential followers from the venom of pride and inopportune adoration. Indeed, Rudolf Steiner, with Michael wisdom created the conditions of freedom for a spiritual-scientific, Grail-like, seeking and Esoterically Christian mystic development for all those who dared to implement his bequest, who sincerely started looking for the 20th century Bodhisattva.

3.5.1. Cultural-Geographic research

So, we can already move to an in-depth discussion of our new thesis. In the beginning let’s recall here one of the probably most important signs given to us by Rudolf Steiner (4th November 1911), Bodhisattva Maitreya… is incarnated now at present too, and will be the real herald of Christ in etheric raiment. We affirm that articulating these words, Rudolf Steiner was not simply in clear consciousness but was in a cosmic extended consciousness of a real Initiated who encompasses, with his thought, the development of the entire humankind. Moreover, he spoke the concrete truth itself and when he said the name of Bodhisattva Maitreya did not mean his own personality. In other words, Rudolf Steiner in fact announced clearly that there is another Messenger of Christ, appearing in parallel with him during the first several decades of 20th century, generating a powerful Esoterically Christian impulse in the service of the Etheric Appearance of Christ.

Taking this statement as a point of departure for our thesis, we shall try to apply one of the weakest arguments. We shall apply formal logics, meta-analysis of already existing reviews and reflection through the contemporary scientific methods, applied in the investigation of a certain cultural process through historic and geographic methods. If we are to look for a particular Preaching, understandable to any human being, and delivered by a Messenger of the Etheric Appearance of Christ, who is not named Rudolf Steiner, we should hardly assume that this physical and historical appearance was manifested in a non-Christian cultural environment or in a remote environment in relatively cultural isolation from the main center of evolution of the contemporary cultural epoch: Europe. In other words, if we are to find a widely popular historical event in spiritual aspect related with the very center of Christianity, we should hardly start looking for it in the jungles of Africa or in the deserts of Asia where Christianity is poorly represented among the local cultures. We should hardly be looking for it in the yet young cultural situation on the South American continent, which is still rather dependent on the European spiritual culture and does not manifest actively self-generated impulses in the strict spiritual-scientific sense of the contemporary Esoteric Christianity. On the other hand during the period under review there exist from time to time numerous Christian movements in the North American continent: Mormons, Quakers, Methodists, the followers of Ellen White and so on. These are predominantly spiritual movements on the basis of the protestant conception. Although some of them get to be rather influential, there is one common feature about them that distances them from a potential link with the Bodhisattva Maitreya. This is the fact that all of them either do not seek at all the Second Appearance of Christ in 20th century or they seek it on the physical field, in a physical body or at least in something physically tangible and visible. We arrive at the conclusion that we should most probably start looking for the powerful cultural impulse of Bodhisattva Maitreya in the early decades of 20th century, before the horrors of the Second World War, somewhere within the European spiritual space. Similarly we should hardly be looking for this impulse in the areas where Rudolf Steiner himself worked because the above-quoted words and his statement from August 1921 (concerning the birth of the Bodhisattva at about the beginning of the century), evidently pointed that the particular incorporation of Bodhisattva Maitreya in a certain human-bearer had to have already taken place before 1911 (because it is precisely in 1911 when R. Steiner clearly articulated the idea that the Bodhisattva was incorporated) and most probably at the turn of the century. Obviously the human-bearer had to manifest in the wide cultural space of a certain nation, a wide radical change in the spiritual texture of his consciousness when he was 30-35 years of age.

In this respect, we have substantial differences with certain researches, exhibiting materialistic inclination rather inadequate to the theses of the Spiritual Science. These researchers believe that they have to locate a literal birth of a person at the beginning of the century that will be at the age of 33 in 1933. On the contrary, it is our belief one should be looking for a person born in the period 1864 – 70, who in parallel with the victory of Archangel Michael and the end of Kali Yuga, started at about the turn of the century, i.e. when he was 30-33 years of age, a powerful spiritual-moral activity, and who should be approximately 66-75 years of age at the special and noteworthy period 1933-36-39. If we accept these arguments, we shall reach the conclusion that during the comprehensive lecturing work of Rudolf Steiner in Western and Central Europe, there must have already been another powerful Esoteric-Christian Impulse. However, it did not function on the above-mentioned European territory because if it were so Rudolf Steiner would have specially investigated and commented on this, as he had done with other spiritual impulses manifested in this part of Europe. In other words, we have to look for the impulse of the Bodhisattva somewhere in Eastern Europe.

This is an absolutely acceptable way of reasoning because on the one hand the very Bodhisattva himself manifests eastern Christian wisdom and spiritual brotherly way of life (particularly bearing in mind his Essenian historical manifestation). On the other hand, Eastern Europe with the pertaining Black Sea coast is an astonishingly suitable environment for a powerful spiritual manifestation. Gautama Buddha also centered his work, from the spiritual world in the physically manifested esoteric schools in 7th – 8th centuries AD71, located in the area of the Black Sea coast. Apart from this it is quite probable that the Bodhisattva appeared among the Slavic nation in order to ennoble and prepare these people because he will become Buddha Maitreya around the culmination, towards the end of the Sixth, Slavic, cultural epoch. In this way we have the geographical scope of the cultural manifestation of the Esoterically Christian impulse of the Bodhisattva considerably narrowed.

Let us bring forth another relatively weak argument through the methods of formal logics, but an argument, which can produce a substantial result relevant to our study. If we assume that at the beginning of 20th century there existed one personality which was the bearer of Bodhisattva Maitreya, this means that it has inevitably conducted through himself one great teaching aimed at a profound understanding of Christ’s mission on the Earth. And if Rudolf Steiner, this Great Initiated of the true Rosicrucianism, had left to humankind over three hundred books and numerous practicable, applicable and spiritual-social forms, studies of immense spiritual depth and power, let us imagine, only for a moment, what abundance of Divine Benediction must have been brought by the one whom Rudolf Steiner called the greatest Master of the impulse of Christ, and who, in 20th century, will be the greatest herald of Christ, of His Second Appearance in the Astral world in Etheric raiment. Thanks to this assumption, we can find a real spiritual-scientific method for the discovery of the Truth about the Bodhisattva in our time. Thus we reach the logically founded conclusion that if we have to look for the Word and the Teaching of the 20th century Bodhisattva, we will not find it expressed in poor lecturing, a couple of books and still less spiritual methodology but it should be spread across a wide social strata, it will be noted for its intense lecturing which can be literally considered as preaching about the present activity of the Spirit of Christ. It should be spread in hundreds of books, (as with the lecturing of Rudolf Steiner), and to offer abundant Esoterically Christian methodology, based on the spiritual traditions typical for the ancient times, manifested through a brotherly way of life.

So, taking this as a point of departure, we can move on and put forward other simple questions: how many different spiritual movements were there in Europe during the first half of 20th century; which ones are they and what typical features do they have? Do they have anything in common with the Esoteric Christianity? Do these spiritual movements apply contemporary and suitable methodology, in consistence with the required freedom and occult hygiene with respect to the present Epoch of the Consciousness Soul?

Undoubtedly, the Anthroposophic society is one of the most significant factors in the human spiritual development on principle, but because of reasons already explained, it is not possible to seek the physically manifested Bodhisattva in it. The Theosophical impulse starting with Blavatsky and developed further on by Leadbeater and Besant, evidently uses mediumistic methods which clash with the spiritual hygiene of contemporary people and has obviously nothing to do with the real Esoteric Christianity. Additionally, this impulse openly opposes the ideas expressed by Rudolf Steiner with relation to the 20th century Bodhisattva issue through the activities around Krishnamurti. Other impulses similar to the above-mentioned one are the Agni Yoga denomination and the materials delivered by Alice Bailey. The books of Papus and Eliphas Levi have nothing to do with the idea of the Bodhisattva. The Rosicrucian impulse, occurring as a result of the activity of Max Heindel has other goals and objectives; it appears predominantly outside Europe and cannot be related to a Bodhisattva appearance. The Christian communities of the Duhobory and of the Tolstoyans in Russia, successors of the Hussists, the so-called Moravian Brothers spread also in Russia, the Netherlands and in America, together with the Quakers in England take an active part in the spiritual life of Europe but cannot be related to the particular impulse of Bodhisattva Maitreya or at least there is no information corroborating the fact that a powerful spiritual leader appeared among them, who can actively deliver one more preaching about the Second Appearance of Christ. The life, activities and the materials given by Valentine Tomberg and Mihail Ivanov have already been discussed, and it was made clear that these two personalities do not meet the requirements to be related with the appearance of the Bodhisattva. Evidently all those spiritual denominations commented upon are not the specific historical manifestation of the Teaching of the Bodhisattva.

On the other hand, if we start looking in the historic and cultural legacy of the countries in Eastern Europe during the first half of 20th century for a new and powerful impulse on the basis of Esoteric Christianity, we shall not find any either in Lithuania, or in Latvia, or in Estonia, or in Poland or in Romania. We have already commented on the situation in Russia and have pointed out that there are substantial spiritual impulses there, related with Christianity but they cannot be referred to the impulse of the Bodhisattva. Moreover, after 1917 the spiritual environment there changed drastically and Russia became, beyond doubt, unsuitable for whatever esoteric impulse broadly ranging in society. During the period under discussion Ukraine is at a special stage of its historic development but if we leave this aside, once again we cannot find the impulse we are looking for on its territory. Similar is the situation in the present day countries of Serbia, Montenegro, Croatia, Macedonia and Bosnia and Herzegovina. The social circumstance in Turkey in terms of the development of a Christian teaching are utterly unfavorable, e.g. during this period about one million Christian Armenians were massacred, as an act of genocide. Greece has the conditions for development of an Esoterically Christian teaching across broad social ranges but there are no indications of any similar teaching to have appeared. There is only one country left and this is a country bordering on the Black Sea, of Slavic population and Cyrillic alphabet, of Christian cultural values and very ancient spiritual tradition, this is Bulgaria.

It was the western coast of the Black Sea which was inhabited by a highly developed civilization older than the Sumerian civilization by thousands of years. It had a highly developed culture of significance to the entire humankind. On the territory of present day Bulgaria, among the Thracian tribes, Bodhisattva Apollo appeared through Orpheus. According to Herodotus, Zamolksis, a slave of Pythagoras, whom he let free, went back to his fatherland (most probably this is the delta of Danube river and the North-Eastern coast line of Bulgaria) and founded a school similar to the school of Pythagoras. He preached the teaching about life after death and about reincarnation. The Black Sea area of the present day Bulgaria is permeated forever with the apostolic mission of St. Apostle Andrew who founded in the town of Odessos (present day, city of Varna) an Episcopal Early Christian Church as early as the second half of 1st century AD72. The Gautama Buddha activity during 7th – 8th centuries in the Black Sea spiritual field most likely coincides with the establishment of the Bulgaria along the delta of the river Danube in 681, one of the earliest kingdoms in Europe. The proto-Bulgarians, the Slavs and the Thracians are the three tribes forming the contemporary Bulgarian ethnicity. These people adopted Christianity as the official religion and in parallel with this they adopted and preserved the Slavic alphabet of the St. St. Cyril and Methodius, two of the patrons of contemporary Europe. Thus Bulgaria became a spiritual and cultural center for the Slavic people living in what came later to be known as the Eastern Orthodox Christianity. It was exactly during the time of the First Bulgarian Kingdom when a renewed Manichean teaching, Bogomilism, spread on a large scale for the first time in Europe. Developed by the third son of Tsar Simeon the Great (from his second wife Mariam), Boyan the Magus (Beniamin) with the assistance of two mysterious Syrian Initiated, who delivered the originals of the Gospel of John to the established Esoterically Christian School. The Teaching of Divine Mercy spread vastly over entire Bulgaria. Thus the spiritual impulse of the Great Master Manes made its first contact with the Slavic population. Many brotherly communities were set up which practiced values yet unknown in Europe, such as reformation of the social and political structures, brotherly way of life, spiritual freedom, gender equality, vegetarianism, a drive to apply the principles of the Original Christianity. Although they were chased and burned at stakes, they managed to spread the spark of Reformation and Renaissance all over Europe, through their direct spiritual successors, the fraternities of the Albigoans, the Burgers, the Cathars and the Rosicrucians.73

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