Sophia is the Sulphur
Sophia > Philosophia > Anthroposophia
Anthroposophia – divine feminine wisdom passing through the body of humanity as knowledge of Self
1913 was historically critical for the Western world in general and Rudolf Steiner and Anthroposophy in particular. Spiritual realities – creative and destructive – were busy behind the scenes. The Great War already cast its shadow onto the earthly stage. Eighteen months later, it would erupt, producing in its wake four years of human suffering and carnage. Almost ten million people, six thousand a day, would perish; and, with them, a world would disappear. Rudolf Steiner was not alone in sensing the approaching change and preparing for it in various ways.
“May I call your attention to the fact that we now stand at the beginning, not of new work, but of a significant endeavour to consolidate and expand…I hope that we shall find the ways and means to represent more strongly and more devotedly what we fostered in the old form…”
He followed these words with a lecture on “The Being of Anthroposophy,” which made clear the difference between the old and the new form. Sophia – divine feminine wisdom – passing through humanity, becomes Anthroposophia:
“What, therefore, must be developed? It must unfold that, once again, as a matter of course, a “Sophia” becomes present. But we must learn to relate this Sophia to the consciousness soul, bring her down directly to human beings. This is happening during the age of the consciousness soul. And thereby Sophia becomes the being who directly enlightens human beings. After Sophia has entered human beings, she must take their being with her and present it to them outwardly, objectively. Thus, Sophia will be drawn into the human soul and arrive at the point of being so inwardly connected with it that a love poem as beautiful as Dante wrote may be written about her.
Sophia will become objective again, but she will take with her what humanity is, and objectively present herself in this form. Thus, she will present herself not only as Sophia, but as Anthroposophia – as the Sophia who, after passing through the human soul, through the very being of the human being, henceforth bears that being within her, and in this form she will confront enlightened human beings as the objective being Sophia who once stood before the Greeks.
Such is the progression of human evolutionary history in relation to the spiritual questions we have been considering. Here I must leave the matter to all those who wish to examine in even greater detail, following the destiny of Sophia, Philosophia, and Anthroposophia, how we may show how humanity develops progressively through those parts of the soul we call the intellectual soul, the consciousness soul, and the spirit-self. People will learn how profoundly what anthroposophy gives us is based in our whole being. What we receive through anthroposophy is our very own being.
This once floated toward us in the form of a celestial goddess with whom we were able to enter into relationship. This divine being lived on as Sophia and Philosophia, and now we can once again bring her out of ourselves and place her before us as the fruit of true anthroposophical self-knowledge. We can wait patiently until the world is willing to test the depth of the foundations of what we have to say, right down to the smallest details. It is the essence of anthroposophy that its own being consists of the being of the human, and its effectiveness, its reality, consists in that we receive from anthroposophy what we ourselves are and what we must place before ourselves, because we must practice self-knowledge.”
Text from Introduction by Christopher Bamford in Rudolf Steiner’s lectures of the Mystery of Golgotha collection:
Sophia is the sulphur to awaken the Inner Child
For thousands of years, it has often been said in one form or another that “no mortal has pierced the veils of Isis (Sophia)”. Those countless that have lifted the veil and those countless that will continue to do so, will become immortal in the process. The ancient road to knowledge of Self is paved smooth by the footprints of our ancestors.
Here is Jakob Böehme with Sophia’s response to the seeker that has found her again:
When the Noble Sophia (or Eternal Wisdom) kisseth the Soul with Her Love, and offereth Her Love to it,
“O Sweet Love! Let me not depart from Thee again. Grant me Thy Garland of Pearl, and abide in me. O be my own proper Possession, that I may rejoice in Thee forever.”
Upon this, the Virgin Sophia saith to the Soul,
“MY noble Bridegroom, my Strength and Power, thou art a thousand Times welcome. Why hast thou forgotten Me so long, that I have been constrained in great Grief to stand without the Door and knock? Have I not always called thee and entreated thee? But thou hast turned away thy Countenance from Me, and thine Ears have declined My Entreaties. Thou couldst not see My Light, for thou didst walk in the Valley of Darkness. I was very near thee, and entreated thee continually, but thy Sinfulness held thee Captive in Death, so that thou knewest Me not. I came to thee in great Humility, and called thee, but thou wert rich in the Power of the Anger of God, and didst not regard My Humility and Lowliness. Thou hast taken the Devil to be thy Paramour, who hath defiled thee thus, and built up his Fort of Prey in thee, and turned thee quite away from My Love and Faith into his hypocritical Kingdom of Falsehood; wherein thou hast committed much Sin and Wickedness, and torn thy Will off from My Love. Thou hast broken the Bond of Wedlock, and set thy Love and Affection upon a Stranger, and suffered Me thy Bride, whom God did give thee, to stand alone in the extinguished Substance, without the Power of thy fiery Strength. I could not be joyful without thy fiery Strength, for thou art My Husband; My shining Brightness is made manifest by thee. Thou canst manifest My hidden Wonders in thy fiery Life, and bring them into Majesty; and yet without Me thou art but a dark House, wherein is nothing but Anguish, Misery, and horrible Torment.
O noble Bridegroom, stand still with thy Countenance towards Me, and give Me thy Rays of Fire. Bring thy Desire into Me, and enkindle Me thereby, and then I will bring the Rays of My Love, from My Meekness into thy fiery Essence, and be united with thee forever.
O My Bridegroom, how well am I, now that I am in Union with thee! O kiss Me with thy Desire in thy Strength and Power, and then I will show thee all My Beauty, and will rejoice and solace Myself with thy sweet Love and shining Brightness in thy fiery Life. All the Holy Angels rejoice with us, to see us united again. My dear Love, I now entreat thee to stay faithful to Me, and do not turn thy Face away from Me any more. Work thou thy Wonders in My Love, for which Purpose God hath created thee and brought thee into Being.”
“Mircea Eliade, in “Symbolism of the Initiatory Death,” draws our attention to initiation as a religious phenomenon, arguing that initiation entails a liquidation of one’s past and historical identity, and a reentry into “an immaculate, open existence, untainted by Time.” Initiation, from a religious perspective, is a rebirth, a transition to a new or renewed mode of existence, a regeneration. This regeneration may take the form of transitional suffering in actuality, or it may entail symbolic suffering or entry into darkness and symbolic death, but in either case the initiate goes through a probationary period and then is born again into timelessness or immortality. This religious dimension of initiation is less commonly dealt with in contemporary social anthropology, but it is in fact closely tied with another aspect, that of lineage.” – text from introduction to Restoring Paradise by Arthur Versluis
The Seven Sorrows of Sophia by A.M.
Children disconnected from Nature
Children that prostrate before idols of stone before honoring their physical mother and father
Children that search for Self outside of the Self
Children that live outside the presence of Now
Children that do not love thy neighbor as thy Self
Children that knock on the wrong door
Technology that stifles Spirit