Meditations on the Virgin and Mother Earth
by Juan Antonio Revilla


12

Let's imagine that we have become acquainted ourselves with the object, we have established a relationship with it, we developed ears to listen --in a limited way-- what it wants to say through imagination, inspiration, and intuition, but this "bluish being" in itself is just a phenomenon.

The analogy of the starry sky is useful: we may become acquainted with all the stars by name, we can recognize the constellations, we can get so familiar with them that we know where they are even without looking, only from the corner of the eye; we can learn to recognize their colors and their changes in position and brilliance through the seasons, compare them with others and form impressions in our soul that can become imaginations and inspirations.

We know "some things" or characteristics and describe them in a more or less careful or scientific way. But even though what we describe is beyond what is perceivable by the senses, the real being is still locked for us, it remains outside our reach.

Most of the descriptions given by materialistic clairvoyants are of this type, and sometimes they are full of phenomenological details. But instead of looking at these details we must focus our attention on the formative forces that are acting on the object and bring about these details.

The supersensible phenomena observed by ordinary clairvoyance is like a dress or a mask, a veil; it is like perceiving someone's aura and not being able to see or know the real person behind it, we don't know how this person is relating to himself or herself and to the emotions and thoughts that result in the appearance of the aura.

But we have been given the gift of listening to what its soul says, to see it doing, becoming, transforming, pouring itself on us and on the world, i.e. we have entered its aura, we are relating to it, we are holding hands knowing and loving each other, we are "in communion".

This communion is the point of blossoming, where as human beings we have reached our peak, and our soul rests. But the peace and consummation that comes from this communion doesn't mean the end of learning or of thinking, we have barely scratched the surface only.

This is the point where the personal soul-search ends (in Christo morimur), where the *I* surrenders, and true spiritual knowledge(*), the world-spirit, begins (per Spiritum Sanctum reviviscimus). Between them is the movement of the eternal spirit expressing itself through the unstoppable current of living thinking in our consciousness.





(*) "... thinking is empowered to become an experience whose body, in a certain measure, is thought, and which takes up into itself as soul the Spirit of the world."
(Rudolf Steiner, 'The Story of My Life',  1928, 265)

I tried to describe this from my personal standpoint in the next meditation in the following way: "The ego strives to fathom the experience with the expanse of its own limitations, but it knows it can't so it enters in communion with this higher being, surrendering to it completely, and this being then bridges the ego to the eternal Spirit, to the *I* or Spirit Self. What emerges from this process is living thinking, that solves the separation between the object observed and the observer and allows the object to listen to itself in our thinking.

Juan



    
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