4.3. Discussion and conclusion

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The historical elaboration of our thesis, according to which the Word of Master Beinsa Douno can be considered as manifestation of the Bodhisattva of the 20th century, raises several points of discussion.

Firstly, the conclusion follows that the personal indication of Bodhisattva Maitreya is a modern demand. The strongest argument is that the science of Anthroposophy defines him as the most complete and reliable source of scientific and methodological knowledge about the most significant event for our age, the mystery of the Etheric Christ. For a number of reasons, Anthroposophy does not indicate personally who Bodhisattva Maitreya is. It is clear that he should be known with the cognitive capacities of the modern cultural epoch, which is defined by Anthroposophy as the epoch of the Consciousness Soul.

However, the essential thing is to make a detailed distinction. Anthroposophy considers the problem through imaginative and inspirational consciousness, its epistemological approach is positivistic and therefore it recognizes Bodhisattva Maitreya and describes his features and mission. The state of consciousness of modern man is quite different. One considers the problem with the capacities of the Consciousness Soul, their epistemological approach is thinking and therefore experiences the Word of Bodhisattva Maitreya only in the weaving of thinking. Consequently, we may say that Anthroposophy recognizes Bodhisattva Maitreya but the Consciousness Soul experiences the Bodhisattva. In other words, the approach to our thesis needs a strict distinction between the term recognition and experience.

As it was repeatedly pointed out so far, for Anthroposophy, the chief distinctive feature of Bodhisattva Maitreya is the mystery of the Etheric Christ, and Christ on the other hand is identical with the ‘I’ of the Bodhisattva, i.e. with his Word. In general, the most genuine conception about the secret of the ‘I’ can be suggested mainly by the Gospel phrase, In the beginning was the Word.

Consequently, only for the science of Anthroposophy, the mission of Bodhisattva Maitreya is recognized by imagination and inspiration as proclamation of the Etheric Appearance of Christ. The Consciousness Soul, however, has the capacity to distinguish the Etheric Appearance and the ‘I’ of the Bodhisattva, therefore, experiencing them as the same thing, i.e. as the Word of Bodhisattva Maitreya. The identity of the Etheric Christ with the Word of the Bodhisattva of the 20th century is perhaps the first key conclusion, obtained as a result of the analysis of our thesis.

Further on, it is necessary to remind that both Anthroposophy and the Word of Bodhisattva Maitreya occur in the epoch of the Consciousness Soul, i.e. they are addressed to the epistemological capacities of the Consciousness Soul in modern man. Hence, we should certainly make the following statement. It is characteristic only to Anthroposophy to proclaim the Etheric Appearance of Christ as an event, while for the Word of Bodhisattva Maitreya it is characteristic that it is experienced by the Consciousness Soul in such a way that it generates in the soul this etheric event. The ability of the Bodhisattva of the 20th century to create with his Word the etheric experience of Christ in the listeners is the second key conclusion in the analysis of our thesis, i.e. the Consciousness Soul, of today, experiences the Word of Bodhisattva Maitreya and the tissue of this experience is identical with the experience of the Etheric Christ.

Approaching the Word analytically, we are immediately impressed that Master Beinsa Douno has specific language, style and semantics, which are not intended to proclaim facts from Spiritual Science (which is basically the case with the lectures of R. Steiner), but to experience them in the tissue of thinking of the Consciousness Soul as the Etheric Appearance of Christ. Therefore, the cognition of the Word of Master Beinsa Douno is closer to the modern perception of music than to the perception in the other kinds of arts or sciences. This kind of cognition can be called musical experience in the Consciousness Soul. Its psychological basis is the method used by us My Son, Give Me Your Heart. Music lacks the ideation and conceptuality, operating in modern consciousness. Anthroposophy claims that such consciousness without notions and concepts was typical for the very ancient states in its evolution. By historical data from the Spiritual Science, music was given in the epoch of the sentient soul so that it could be experienced by the nascent Intellectual Soul, generating thereby the forces of the Consciousness Soul. Similar to music, at first glance the Word of Master Beinsa Douno employs obsolete language and semantic forms, more characteristic of the Intellectual Soul, but it is experienced by the Consciousness Soul in such a way that it generates in the soul the Etheric Appearance of Christ. So, we can formulate the third key conclusion of our analysis, in order to generate in the Consciousness Soul the Etheric Appearance of Christ, the Word of Bodhisattva Maitreya has a structure and function which are not identical with the intellectual experience but rather with the musical experience.

At this point, we should discuss in more detail our modern epistemological capacities. According to Anthroposophy, when the Consciousness Soul builds ideas and concepts in its thinking, it departs from the musical because in thinking the etheric tone overshadows itself by virtue of the spoken sound, i.e. our everyday ideas and concepts today are condensed, solidified etheric tones. On the other hand, the Consciousness Soul today can easily perceive in its thinking clear ideas and concepts about the supersensible worlds, received by Anthroposophy. So, it seems everything suggests that through the Science of Anthroposophy, the Consciousness Soul easily remembers and reconstructs in the tissue of its thinking archetypal ideas and concepts out of what Rudolf Steiner calls heavenly intelligence. It is not difficult to make the following conclusion, the Consciousness Soul, saturated with Michael intelligence, can consciously and freely penetrate each detail from the semantics and methods in the Word of Bodhisattva Maitreya. The discussion on this issue could be finalized with a fourth key conclusion. The Word of Bodhisattva Maitreya can be most fully experienced in the very tissue of such modern thinking which has been previously schooled in ideas and concepts, not attained with modern but with future stages of consciousness, i.e. with the imaginative, inspirative and intuitive stages of consciousness used by Anthroposophy.

After everything said so far, we can summarize as follows:

  • 1. The indication of Master Beinsa Douno (Peter Deunov) as Bodhisattva Maitreya forms a definite point of view about his work and Word.
  • 2. The Word and the methods he gave can be perceived and applied as supersensible event: The Etheric Appearance of Christ in the astral world.
  • 3. The perception and application of the Word of Master Beinsa Douno as musical experience is a natural evolutionary stage in the epoch of the Consciousness Soul, transition from the sentient-intellectual to the conscious-imaginative understanding of Christ and the Lodge of the Bodhisattvas.
  • 4. The indication of the Word of Master Beinsa Douno as preacher of the Etheric Christ is a historical event, related to our 21st century, which supports spiritually the mission of Bodhisattva Maitreya purifying it from occult falsifications and unscientific speculations and is practically a synthesis of Anthroposophy and the teaching of the Universal White Brotherhood.
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