Manure*
for the Garden of Anthroposophy
A small flower box of seemingly pungent essays,
creatively preparing for the future evolution
of the Anthroposophical Society,
at the
beginning of the Third Millennium
by Joel A. Wendt
*[The title here, Manure* for the Garden of Anthroposophy, is intended in part to honor a wonderful teacher of Buddhism, the Tibetan Lama Chogyam Trungpa (1939-1987), and to point to his remarkable little book Meditation in Action, particularly the title to the second chapter which reads: The Manure of Experience and the Field of Bodhi. It was my privilege during my Berkeley years, to hear him lecture, to read his books and to know a number of his students. I still periodically reread this book, always finding it ever more enlightening.]
a cautionary note
The search for truth begins
with good questions. Not just good, in the sense a well made
sword is good, but good in a moral sense. A sword is useful, but
a truly good question penetrates ambition, cuts through assumptions,
parts and separates useless beliefs, and best of all it does this with
a light heart, a skillful mind, and an absence of affection for thought
that is already dead. Good questions are far more important than
quick answers, and the living truth flowers in the wake of such good
questions. However, don’t be surprised when one good question
just leads to another good question.
Be warned, however, the
material below, though born in many a truly good question (or nested
sequence of questions), is not for the faint-hearted, and the
undisciplined mind. You will be challenged to think differently
than you already do. Otherwise what would be the point of reading
something, if it was not going to take you places, however painful to
your favorite thoughts, that you might very much need to go.
Contents:
- these materials are mostly
presented newest first -
Introduction: Who Speaks for Rudolf Steiner (May 2011)
(page 2)
Shapes in the Fire (May 2011) (page 6)
West and East (May 2011) (page 18)
The Conscious Death, and the Conscious Resurrection, of
the General Anthroposophical Society (Winter 2010) (page 30)
Bitter Medicine - Saving Anthroposophy from the
Anthroposophical Society and Movement -
(Winter 2010) (page 57)
The Natural Transformation of the Anthroposophical
Society in America (written during Michaelmas, 2007) (page 97)
Appendix One: A discussion of the Prokofieff/von Halle
conflicts, in the light of Peter Tradowsky’s book: The
Stigmata: destiny
as a question of knowledge. (June 2011) (page
120)
Appendix Two: Concerning some confusion on the nature of
spiritual research (Michaelmas 2009) (page 129)
Appendix Three: Ahrimanic Opposition to an Understanding
of the American Soul as manifested in the American Anthroposophical
Society (May 2011) (page 143)
Appendix Four: Some incidental results of imaginatively
reading the biography of a social form (June 2011) (page 146)
Appendix Five: The Methodology Necessary for a New Social
Science (Michaelmas 2007) (page 150)
Appendix Six: The Social-Spiritual Organism of a Waldorf
School Community -
an
essay on micro-threefolding - (Michaelmas
1998) (page 168)
- first, a small point of order -
Without going into a great deal of elaboration, I believe
it is quite justified to point out that in America the gesture to
incarnate Anthroposophy reaches its most earthly dimensions. This
is discussed in considerable detail from multiple directions in my
book: American
Anthroposophy.
Only the American Soul, with its unique characteristics, can add
to the impulse to incarnate Anthroposophy certain necessary touches
required for Anthroposophy to live fully on the Earth. That theme
is central, as a background understanding - though mostly unspoken, in
all the following materials.
Introduction
This small paper was intended to be passed out at a local
meeting where
Torin Finser was to speak about the recent AGM (Spring
2011) in Dornach, but at the last minute I was unable to attend.
It has be re-edited.
Who Speaks for Rudolf Steiner?
on the ongoing tragedy of the spiritual collapse
of the Anthroposophical
Society
Steiner lamented in Awakening
to Community (lecture three, Feb. 6th,
1923), on the consequences of failing (which has happened) to properly
take up The Philosophy of Spiritual Activity (or Freedom): “The
way
it should be read is with attention to the fact that it brings one
to a wholly different way of thinking and willing and looking at
things....The trouble is that The Philosophy of Freedom has not been
read in the different way I have been describing. That is the point,
and a point that must be sharply stressed if the development of the
Anthroposophical Society is not to fall far behind that of
anthroposophy itself. If it does fall behind, anthroposophy’s
conveyance through the Society will result in its being completely
misunderstood, and its only fruit will be endless conflict!”
This is the state of the Society today - a condition of
endless conflict as evidenced by the original split in the Society
following Steiner’s death, the Constitutional Crisis of the last
decades, and now the recent effort by a few to dethrone for alleged
incompetence the current leaders of the Vorstand and the School of
Spiritual Science. The additional stories, presently circulating
about apparently shameless and egotistical conflicts and power
struggles between those who seem attracted/attached to S.O. Prokofieff,
and those who seem to feel similarly about Judith von Halle, are
not a sign of social health - in fact we ought to feel embarrassed by
that whole scene (although this is precisely what happened after
Steiner died - groups formed around individuals, and then fought over
which group and which individual was to lead). This latter theme,
given its relationship to the above quote, requires its own discussion,
which can be found in the Appendix One* to this little book.
*[A review of the book The
Stigmata: destiny
as a question of knowledge, by Peter
Tradowsky.]
There is more that we need to acknowledge (matters far
more important than the arguments of individual personalities noted
above), and while the rest is in a way seeming details, these are very
important, so I will recite a few of them next.
Humanity now lives in the time of the true Second Coming
of Christ. Steiner’s relationship to this Event is similar in
nature to that of John the Baptist to the original Incarnation of
Christ: Steiner is the voice crying in the wilderness of scientific
materialism. But instead of speaking with courage before the
world of the true Second Coming, certain so-called leading
personalities of the Society promote the illusion of the success of the
Christmas Conference, as the central spiritual event in the 20th
Century. Or, they shamelessly promote their own capacity to do
what they vainly call: further spiritual research; and, it should be
noted that this is often at best scholarly or visionary/mystical
research on the Past, and is not truly applicable for the Present or
for the Future.
If Rudolf Steiner were alive today, how could he not
forcefully speak of the true Second Coming of Christ? He would of
course, but such speaking, which would put the Society clearly at odds
with major portions of contemporary Christian beliefs, is feared by
many for its probable consequences. Far better for the Society to
be safe, the leaders protected in Dornach, and the wider world
basically excluded and ignored (while we act as if we have great
interest in serving that world).
The Christmas Conference did not succeed. For
details concerning Steiner’s own statements in this regard, there is
the article on my website: General
Renewal - or
Illusion - of the Anthroposophical Society by
Harald
Giersch http://ipwebdev.com/hermit/Giersch.html
. Yet, one
does not even need this, for a common sense examination of the events
among the members of the Vorstand and the School, in the decade
(1925-1935) immediately following Rudolf Steiner’s death, reveals that
they did not possess inwardly this present-day fantasy of the spirit of
the Christmas Conference, fell quickly into conflict with each other
that escalated soon to the struggle to exclude each other from
membership, and then eventually they collectively dissolved the former
relationships among the various National Societies. In an
entirely unwarranted and completely superficial euphemism, this is
often called: the
split
in the Society. Some, with a
deeper appreciation of the true spiritual reality, saw the disputants
among the Vorstand at that time as throwing dice for the garment (the
authoritative mantel) of Steiner, just as the Roman Centurions are said
to have done at the foot of Christ’s Cross.
This is not surprising, for Steiner had warned that karma
would hold sway if the membership failed to rise to a certain degree of
spiritual attainment. As a consequence, the darkness about to
envelope Central Europe, leading to World War Two, included the
Anthroposophical Society - and widespread social chaos was unavoidable.
Following that War, when the National Societies
reconfigured themselves into the present day world-wide General
Anthroposophical Society, this was not done on the basis of renewed
spiritual development and insight however, but purely on the basis of a
kind of social-political peace accord. Old wounds were seemingly
forgotten, although perhaps not forgiven.
Steiner’s warnings, many given in the Awakening
to Community lectures, which had followed
shortly after the burning of the original Goetheanum - revealing
thereby their special importance, continued to be ignored, and the one
above on the failure to understand the significance of The
Philosophy of Spiritual Activity (The New Mystery of Thinking), was followed by another warning/prediction, which has
since led to a failure to recognize those clear statements of
Steiner regarding the problem posed by the existence of the Christian
Community. In lecture six of Awakening
to Community, Steiner reiterated Friedrich
Rittelmeyer’s observation that the Christian Community represented the
gravest possible risk to the Anthroposophical Society.
This was due, according to Steiner, to the social effect
of the Rite of the Consecration of Man, in that this Rite would
engender strong positive and warm social feelings among the
participants, because of the descent into the participants of memories
of the spiritual world as a consequence of that Rite. If
anthroposophists where to make the Christian Community their Church
(which for many has come to pass), then the necessary warm social
feelings that needed to develop in Society Branch and Group meetings
would not arise, because they were being satisfied elsewhere. As
an antidote to this danger, Steiner gave out the counter-Rite - the
Reverse Cultus (The
New
Mystery of Community), showing how by
awake conversation the Society members could, as a group, rise up into
the spiritual world (instead of the spiritual world descending into the
community as in the Rite of Consecration of Man).
The lack of the practice of these two New Mysteries (of
thinking and community), has led to all manner of unwanted
consequences, such as:
A practical understanding of the real nature of the
Consciousness Soul has failed to appear, such that Tomberg was to
conclude (at least as regards Europe), that the Consciousness Soul
would not manifest in the Society. The real significance of
Goetheanism is also unknown to the general membership because the
leading personalities do not appreciate it, and as a result do not
teach it. Anthroposophy itself has not been truly understood and
has now been replaced by a kind of philosophy or religious-like belief
system in the teachings of Steiner, and a cult-like worship of
Steinerism has resulted.
People don’t even know what spiritual research* is
anymore, and false teachings in that regard are perpetuated everywhere.
Critics of these problems, such as Irina Gordienko and myself,
are vilified and/or ignored. Cults of personality have appeared,
such as the one surrounding von Halle, where the fact of her possession
of the Stigmata is seen as further evidence of an ability (which
she had previously claimed) to engage in authentic spiritual research.
This in spite of the fact that in the lectures to priests
and doctors, Pastoral
Medicine, Steiner explained that a
significant imbalanced alignment of the subtle bodies with each other
leads on the one hand to insanity, and on the other to the phenomena we
know as saints. That we admire saint-like figures does not
change the fundamental disharmony on which possibly rests their
apparent gifts. Again, for details, read my review in Appendix
One of Tradowsky’s book: The
Stigmata: destiny
as a question of knowledge.
*[Also at Appendix Two - one will find there that portion
of my review of Prokofieff’s book Anthroposophy
and
the Philosophy of Freedom, where I
discuss the flaws with his views on spiritual research.]
The Society, having failed to appreciate the problem of
knowledge (GA 2, 3 and 4), no longer is inspired by the Spirit of
Science, and we see this in the stagnant growth of the membership.
The Angels of individuals do not steer them toward the Society
for good and clear reasons - Steinerism is not Anthroposophy and not
even Spiritual Science. This relationship of mere belief in
Steinerism has come to possess the Waldorf School movement to a high
degree, and then produces all manner of social discord as a
consequence. The practitioners of anthroposophical medicine have
failed to do research on the threefold double complex, which is
particularly a problem for the American Society, due to the fact that
the double is stronger in the Americas than anywhere else in the world.
The recent meeting, among those who style themselves as
psychosophists, lacked not only the language of the double, and the
language of the science of introspection, but also lacked the language
of addiction (the Twelve Steps), which latter language was born
as an aspect of the true Second Coming (Bill W. had a meeting with
Christ in the Ethereal in 1933). I could go on and on and on.
The leading lights (in terms of talent) of the 20th
Century, such as Barfield and Kuhlewind, were left to work from the
periphery, not the center in Dornach, contrary to Steiner’s indication
that leadership of the cultural life was to be naturally based on
demonstrated spiritual talent. Even Ben-Aharon remains outside
Dornach (as one of the authors of the new Gospels of the true Second
Coming, he is uniquely qualified to teach real Anthroposophy. I
am another - see my Living
Thinking in Action
http://ipwebdev.com/hermit/liveT.html,
as well as my latest book The Art of
God: an actual Theory of Everything
http://ipwebdev.com/artofgod.html
). But most of our so-called
leaders come from popularity contests, and the politics of in-groups
more common to the academic world, and not on the basis of demonstrated
spiritual capacities (which reveals that Dennis Klocek, given his
demonstrated gifts, ought to have a much more significant role in the
Society in America, instead of being relegated to the Periphery).
William Bento, in his review of my book American
Anthroposophy, described it as bitter medicine. In this he simply pointed out that its truths would be
hard to swallow, just as is the content of this little paper. The
fact is that I am just the social-doctor that is needed by the Society,
except for the problem that the patient (the Society) persists in
sucumbing to the self-induced delusion that it is quite healthy.
Behind these facts, what lies - what influences, what
realities?
Certainly karma, and just as certainly the work of the
Opponents. Can anything be done?* Yes, but first we need to
notice something else as well. Something much more
precious. Circulation might be one way to describe it.
*[The rest of this little book is devoted to that
problem, and is the result of over three decades of seeking, via
Goetheanism (organic) and pure (sense free thinking) after knowledge
and understanding of the relevant and necessary subjects.]
Anthroposophists from the beginning-time during Steiner’s
life are reincarnating. They encountered Anthroposophy, did what
they could with it, and then crossed over. Now many are
back - back after being able to see things from the other-side - see
them with more clarity. Yet, when they come back, what do/did
they find? Something weaker than expected in a way - a
ghost of its prior possibilities.
Rudolf Steiner, when entering the classrooms of the first
Waldorf School is reported to have asked the students: Did they love
their teacher? That is probably the basic question we have to ask
ourselves, as members and friends of the Society that Steiner attempted
but was unable to re-found at the Christmas Conference. Do we
love Steiner, or do we more love our own status and our abilities to
quote him endlessly?
A clairvoyant friend of mine reports that in the Ethereal
World an image of Steiner can be seen in Imaginative conscious as a
standing weeping figure wrapped in chains. In the astral world
matters are different - there his spirit is clearly free and unbound.
The path to freeing this image of him in the Ethereal is up
to us, and we break links in that chain every time we think for
ourselves, and do not let our thoughts be bound up in his thought.
It is not Steiner that is bound up in chains in the Ethereal
World - it is our collective conceptions of his teachings - the ideas
we vainly worship at the expense of our own thinking. That is the
meaning of this Imaginative Symbol.
Recall the last sentence of the original preface to The
Philosophy of Spiritual Activity: “One must be able to confront
an idea and experience it, otherwise one will fall into its bondage.”
You see, he couldn’t quite get the message across in the
beginning because he was confined to the language of the Intellectual
Soul and to an audience that too was faced with a task perhaps too
difficult for them. Did they or he fail? I don’t believe
so.
What they did was create spiritual compost.
All that now lives as ideas and traditions developed over
the course of the 20th Century has served to prepare the soul-soil of
the members of the Michael School now incarnated for receiving and
nurturing additional and perhaps even more potent seeds. In their
dying into Manure, these older ideas and traditions can become just
that which is needed for even more dynamic spiritual growth - one
belonging to the true tasks of the First Century of the Third
Millennium.
And, Steiner’s own path awaits. Few trod it in the
beginning. Other matters interfered. Now we start
another century, with different people bearing different soul gifts.
What will members and friends do when they finally hear
once more the call to the New Mysteries of Thinking and the New
Mysteries of Community?
*
*
*
This next essay may be sent (in a perhaps more evolved form)
to the coming conference on the Life of Rights
(in late June 2011), organized by the Social Science Section of
the School of Spiritual Science in America
Shapes in the Fire
Civilization burns. War, hate, disease, mistrust, egotism, racism, greed, and just plain stupidity seem to be active everywhere, destroying social order and reducing our hopes and dreams to ashes. Yet, strange patterns form in the flames. Weaving and dancing, human beings, and their communities, live and die, move and change, grow and become. Meaning hovers over the seeming chaos, and with a careful attention to the most basic elements it becomes possible to discern the music that moves along side us - even the themes flowing out of the future.
*
*
*
The social-political world of humanity is the Art of God.
Nothing of the totality of the Creation lies outside this living
Art. This social-political world evolves, and has (to a degree)
emancipated itself from what we ordinarily call: Nature. The Womb
of the Earth, as impregnated by the ongoing incarnations of the Beings
of the Stars, is giving birth. In the Age of Science our minds
are tempted to see this Art as so many unrelated parts, for in its
presently immature stage science is far too analytical, and
insufficiently synthetic. This includes the social sciences, and
even to a degree the concepts we borrow from Rudolf Steiner’s
presentations of the Threefold Social Organism.
Please do not leap to the conclusion that I am suggesting
a wrongness with Threefolding. Far from it. Rather I am
attempting to gather the threads of the Reality of the Social in a new
way, and with that gathering find the most right place for threefolding
thinking.
Shakespeare saw clearly when he said: All the world’s a stage. History, as a science, is itself
still immature, and lacks a wise synthesis that would appreciate that
our present understanding of the social is all inside out, upside down
and backwards. We, under the influence of the modern ideas
of history, mistake the Scenery for the Play, and the Threefold Social
Organism is, though apt, meant to be a description of the past, present
and future potential living nature of that Scenery.
Events on the News, and the related language which
describes them, do not see this Art of God. Too much emphasis is
placed on great this, or great that - as if the totality of the
social-political world - the Art of God - could bow down to the human
mighty, whether commanders and leaders of the sacred or of the profane.
But no President of the United States and no great initiate have
real effects beyond their temporary and passing moments in the Play.
The Art of God, an almost incomprehensible act of Love, focuses
fully on the individual spirit, and that fact is the most precious key
to actually coming to knowledge of the social-political world of
humanity.
Love is able to do this because it stands outside of Time
and Space, and from this position of ultimate creative freedom can
Touch all at will. All else we see in the social-political is
epiphenomena, whether it is the Anthroposophy and Spiritual Science of
Rudolf Steiner, or the apparently endless Wars and cycles of
destruction seemingly authored by madmen masquerading as dictators,
heads of corporations or chiefs of state.
Even if we could bring it about, a Waldorf School in the hinterlands of China would be too starkly anomalous - too out of place. The fact that it is not there is not a wrongness in the root organization of the world, but a rightness, which we need to learn to comprehend. Existence already is perfection, when we learn to see it rightly, for no individual human spirit lies outside the most profound and Divine Love that is possible. Even what anthroposophists call the Opposition have a necessary role in the Play, and in the Scenery.
Yes and yet, ... at the same time we do have all manner
of human feelings, passions, and deep and profound concerns.
Nor are such acts being here excused. We just have
to remember that the Art of God includes the afterlife kamaloka
experience, where what we do to others during incarnation is then
experienced later by us - a process that lasts more or less as long as
we slept during life. We need to remember that the laws of
karma make adjustments for whatever element of not-love was involved,
and the kamaloka experience prepares us for our later part in the
determination of that karma belonging to the next incarnation.
Human justice will never be able to match this Divine
Justice, and the fact that Life is Suffering was the first of Gautama Buddha’s Four Noble Truths.
That we become outraged is also part of the whole, for
our outrage then becomes a creative force in the total world order.
Again, without that which causes us outrage we would sleep.
That we individually may experience pain at injustice and cruelty
is an aspect of the Play that belongs to us as individuals. If
necessary, be outraged! Just don’t think the Art of God stepped
wrongly when human beings suffer. The spirit cannot be made to
cease to exist (except by its own choices), and the inward overcoming
and forgiveness of that which harms us evolves us in a way no other
experience can help us grow. What is our relevant folk wisdom
here? What
doesn’t kill you, makes you stronger.
Recall these - the Seven Stages of the
Christian-Rosicrucian Path of Development: the Washing of the Feet, the
Scourging, the Crowning with Thorns, the Carrying the Cross, the
Crucifixion, the Entombment, and the Resurrection. Do those
seem like pleasurable sleep-creating experiences?
With the current arrival of the first stages and leading
edges of the full individualization of the ego forces of the human
being (our present), the individual biography is now beginning to
creatively restructure itself into completely individual paths of
spiritual development. No path of development (even those of a
profound descent into darkness) in the coming future is to be better
than any other, and all are and will be attended by the Divine Mystery (I will be with you until the ends of time).
Yet, we are right to wonder: What of Anthroposophy and
Spiritual Science? We who have devoted ourselves to these have to
come to terms with the world and with such disciplines.
What do they mean to us, and what could and should they
mean to others? How do we consciously participate in helping to
place what Rudolf Steiner began laying into the stream of history and
into the ongoing changes in the Scenery and the individual Plays?
At first blush there ought to be only our individual
answers to that question. We ought to first determine by
our own thinking, and for ourselves, what we individually want to do.
Having done that, part of our individual answer may call for some
kind of collective or collegial and community action. Even so,
there are also dangers just there. Too much tradition and
unconscious habit in a social community can destroy the living nature
of something. Just in being part of a strong system of thought
and its related tradition can cause us to go right back to sleep.
Instead of developing our own thinking, we might instead learn to
bow down to the semi-conscious habitual thinking of the general culture
of the Anthroposophical Society. The danger then is where that
semi-conscious culture leads, and if and who new members then may be
blindly encouraged to follow.
Here is an instructive story from the traditions of the
Plains Indians:
A young boy and young girl woke up one morning to discover that their camp has moved on and left them behind. They have their small tepee and a few individual items, but that is all. The moving camp did leave a trail in the Prairie, which they then began to follow. After a couple of days travel they woke up on another morning to discover an old man and and old woman, in their own tepee, camped next to them. Some discussion follows and the old man and the old woman tell the young boy and the young girl that they know the best way to proceed and how to find their camp.
As the next days progress, the young boy and the young girl find themselves now doing most of the needed work for all four people - gathering wood, setting up camp, catching game, making food and so forth. Soon after, on another morning, they come to a small river, which is not deep, but the old man and the old woman insist that the young boy and the young girl carry them across.
One evening, after the old woman and old man have gone to sleep, the now frequently dead-tired young boy and young girl are visited by Coyote, the wise-trickster spirit. Coyote explains that as long as the young boy and the young girl continue to carry the old man and the old woman on their backs, they will never catch up to the moving camp. If they want to catch up, Coyote says: you will have to kill the old man and the old woman, for they impede your progress. After much discussion and many more days of suffering from too much work, the young boy and the young girl finally kill the old man and the old woman.
The next
morning when they awake they find themselves surrounded by the camp.
When this story is told, after the young men and women
hearing it have gotten over their shock, the mystery teacher of the
camp explains that the old man and the old woman are tradition, and if
the camp wants to progress in wisdom it must constantly kill tradition,
otherwise it becomes a dead weight and no further progress of the
People is possible.
This is the basic condition of the Anthroposophical
Society today. The weight of tradition is killing nearly all
potential future progress. The worst old men and old women are our
ideas of what the founders of our Society,
including such as Rudolf Steiner, and Ita Wegman, have told us is the
right thing to do. The dead weight of their idealistic thoughts
and works keeps us from progressing in the face of the authentic
earthly necessities of the First Century of the Third Millennium, which
demands our using our own moral instincts as the sole guide.
We don’t do enough thinking for ourselves, and will never
do so while clinging to those old thoughts we use almost constantly to
define what we need to do to live today. Even our current
Chiefs (leaders in Dornach and in the Councils in America) are too
devoted to the traditional, such that few if any truly living forces (thinking which has life in it) enter into our work, except perhaps on the Periphery,
but certainly not in the Centers: recall Yeats: the Second
Coming: “... Things fall apart, the
center cannot hold; Mere anarchy is loosed upon the world; ...”
One of our worst traditions is the devotion given to
Steiner’s social ideology: the Threefold Social Organism. It is a
limit we very much need to let go of and move beyond. We are not
abandoning it, however, but rather merely creating the inner freedom*
needed to fully make practical use of it. Here are some newer
thoughts:
*[One
must
be able to confront and idea and experience it, otherwise one will
fall into its bondage. R.S., last sentence
original preface, The
Philosophy of Spiritual Activity.]
Human beings have a tendency to create ideologies about political and social existence. The
problem with an ideology is that it skips past the problem of knowing
and goes right into a reactively created belief system about how the
world should be organized (from our antipathy we seek to force
change, believing we know better). It doesn’t make any
difference whether the ideology is Republican, Democrat, Libertarian,
Religious, Scientific, Artistic whatever - the essential defect of an
ideology is that it seeks to impose on social reality our
antipathy-based judgment regarding the world’s defects, thereby then
creating ideal conceptions of how the world should be, without ever asking whether the semi-emancipated
from Nature social-world itself wants to be that way. Our danger is to not recognize the
Being nature which inhabits the living organism of the social-political
world of humanity.
Typical political ideologies gave us these complete
social failures: the War on Poverty, the War on Drugs and lately the
War on Terror. All ideologies fail because they push at
social reality something actually inconsistent with the true nature of
that reality. An atypical ideology is held by anthroposophists,
who tend to devote themselves to Steiner’s economic ideals and his
ideals on social threefolding, without questioning whether this is the
best way to approach actual knowledge of the social. Steiner’s ideas are not the
problem by the way - it is the approach to their application, that
wants to skip past actually acquiring social knowledge first, that
creates the difficulty.
As I pointed out decades ago, when I submitted Threshold
Problems in Thinking the Threefold Social Order
to the then young Threefold
Review (where, unfortunately, it was
ignored), Steiner was forced to present Threefolding as a kind of
Utopian-looking ideology because of the fact that those listening to
his social ideas were in their soul life serious “idealists”.
Central Europeans want to first find the right and pure
conception of something, before they struggle to incarnate it into
social existence. The problem is that any ideology will
fail when it is forced to confront the rocky shores of the real social
world. Anthroposophists have had now nearly a hundred years
to “incarnate” threefolding idealism and that track record is pretty
dim, precisely because social reality is far more complicated than any
ideology manages to conceive.
We must first ask: What is the social world actually up
to? That is the spiritual-scientific question, and in a Society
devoted to Spiritual Science, that is the question that our Society has
yet to answer (although my latest book - The Art of
God: an actual Theory of Everything - does
begin to answer it). Steiner didn’t do everything ... in fact he
could not have done everything. What he did do was give us
a leg up, but when we idolize him and his teachings and turn him into
an authority on nearly everything, we begin the ruin all of his work by
making our organization appear to outsiders as a kind of
Steiner-worship cult. Most of the resistance to Anthroposophy in
the world is created by anthroposophists themselves.
The higher truth is that the true living organism of the social and political world of humanity is a
consequence of the Embodiment of the Word. We live within the
Word as it has come to Incarnate Itself in Earthly Existence (recall
Steiner on the meaning of the fall of Christ’s blood to the Earth at
Golgatha). This world-Word has its own agenda, and knowledge of
that needs to be our goal. The issues and approaches within the
Anthroposophical Society are mostly karmic and personal to us - they
are not yet developed enough to properly serve the world-Word (we have
to artistically cook them some more - that is
we have to see that Threefolding and Steiner’s economic ideas have to
be cut and diced and heated and melded and spiced and then presented
with great gastronomical art to those who are eventually to dine on
them.)
In order to begin this process we need to first appreciate the causal element behind social-political processes and events - that is: we need first to recognize that the focus point from the standpoint of Love is the individual, and if we want to understand events, we have to understand them working causally from the individual outward, rather then try to understand the individual from the outer events inward. In From Symptom to Reality in Modern History, as a hint, Steiner spoke of currents coming from underneath events, and rising up into the historical patterns and then receding.
Let us see if we can put some details and flesh on such a
dynamic social-political process.
A single human being has, as we know, an ego, an astral
body, an ethereal body and a physical body. What is the social significance of this structure?
The single individual is born into a culture and a
language and a family and a community. At the same time he
carries with him his past (and even in some form his future) lives, and
thus he carries into life the influence that karma has on his present
biography. In addition he has what Steiner called in The
Philosophy of Spiritual Activity his
characterlogical-disposition - the nature of his I, and in particular
what we might call, in more poetic and religious terms, the effects of
the Fall (without leaving aside their additional social-scientific
significance).
We are working at this from the deepest inside outward,
starting with the I or the spirit. When we get to the astral or
desire body other factors come into play. There we find lodged
right next to the I, at the edges or boundaries of the ego with the
astral body, the double, which is threefold in nature (a luciferic
double, an ahrimanic double, and a human double). For the I to
act in the world it must navigate the effects of these creatures, which cause: via the luciferic double temptation (egotism), via the ahrimanic double prosecution (lies and self-doubt or self-loathing), and via the
human double that collection of psychic parasites called in the middle
Ages: egregors, and which Steiner in the last lecture of Man as
Symphony of the Creative Word called tumors
or cancers of the soul (because they are becoming independent of the
I). A good example of this latter type of creature is what the heroin addict calls: the monkey on my back. The important thing, however, is to realize we
all have the human double - these bad habits, which are very difficult to control and/or eliminate.
These creatures lead us wisely to those biographical
experiences needed to redeem past karma (if our I can’t be tempted to
make mistakes, we never grow), and our I, to the degree it remains
under their influence, may also create more karma for the future.
In addition in the astral or desire body exists the disposition
toward pleasure and pain, as well as the instinctive feelings of
sympathy and antipathy, all of which effect our psychological
relationship to our personal biography.
The I, within itself, possesses the eons long effects of
the so very slow Fall into Materialism, and must act now through the
weight and the maze of a much more dense (earthly) astral or desire
body. In addition, in the ethereal body comes to exist the also
fallen, hardened, and anti-spiritual conceptual world as acquired
during the modern education of the human being, first within the
family and then further on as this I engages life in all its
dimensions. The I is clothed then in its personal
characterlogical-disposition, its individual necessary encounters with
the threefold-double complex and its habits of response to pain,
pleasure, and that which it likes and dislikes, as well as an almost
completely dead ahrimanic world view and set of concepts. These
ideas and concepts are among the culturally-given figuration* as
anchored in the ethereal body, although our world view is still capable
of growing and evolving should we learn to wake up there.
*[See Barfield’s Saving the
Appearances: a
study in Idolatry, for coming to understand
our instinctive semi-conscious thinking (figuration), which through the
acquisition of language learns to know the name and cultural meaning of
most of the objects of experience - inner and outer.]
In addition, there is the determinative-to-form weight of
the inherited physical body, whose own evolution has not only nearly
halted, but even started to degenerate, and which over time the still
potentially continuously evolving ego may achieve some mastery and
ability to transform.
To live life, the I must act then through its own
charcter-logical disposition, its own desire body (which is both dark
and light), its own world conceptions, and then finally its own
inherited physical limits. However great the true spirit of the
individual is when freed of this complicated structure (the I is
experienced quite differently in the pure world of spirit when free of
all three bodies), during earthly incarnation this I is severely
limited and constrained by the given nature of these three bodies.
All of this, when the astral body has not yet been
purified, effects which of the many possible thoughts or conceptual
constructs, residing in the ethereal body, are to rise before the I’s
self-consciousness during thinking. While the I is clothed
in the astral or desire body, it yet perceives the world through the
lens of the conceptions embedded via figuration in the ethereal body.
The more we individualize (leave behind the lingering and
once controlling effects of what we call the group soul), the more
these thought-forms appear to us in a fashion completely differentiated
from all others. In truth, the I desires to think its own
thoughts above all else.
An immature I will, like a kind of two-year old,
reactively form thoughts counter and oppositional to those of others.
Such an immature I wants/needs initially to distinguish its
thinking from the surrounding thinking. A spiritually
maturing I will strive to learn to stand in freedom before its
conceptual life, and in particular to become responsible for the full
nature of its world conceptions (the rise of the conceptions of atheism
in modern life is an example of both of these - first, simple
opposition to no longer vital religious ideas, and then a still
somewhat immature seeking to create ones’ own world view).
Based on our individual karmic needs/inclinations
regarding such matters, people enter incarnation for the purpose of
living in a specific culture, language, family and community in order
to unfold their personal redemptive efforts at the healing of shared
wounds of soul (karma), and over time perhaps rise to sufficient inner
freedom to consciously contribute to the creation of their own
destiny.
Each culture, language, family and community is perfectly
appropriate for each individual I. The fit is exact and precise,
for Love Makes it So.
It is a good exercise in the new spiritual social
sciences to pick up a newspaper and read each article, consciously
recognizing that what one is reading is stories of individual karma and
free destiny choices being played out.
Now a particular culture will have habits of shared
thought through which it categorizes these stories collectively.
These categories will also be in the “news” stories, and
appear as labels of particular I’s, such as: democrat, criminal, crazy
person, policeman etc. All descriptive words concerning any
given I are illusory - they are not the truth about that I, but rather
simply the present cultural confusion which is part of the Scenery for
our Plays.
Our collective cultural habits of categories then
multiply, until we invent vast and highly abstract themes running
through our societies, such as Christian, Muslim, militarist, lawyer,
anthroposophist, and so forth. We then can recognize that
these are disconnected from the real I, and therefore illusory.
Here is a problem requiring deep practical wisdom, for
which Christ’s remarks in the Sermon on the Mount are the essential
beginning: Judge
not, lest ye be judged.
Such categorical thinking even appears in the work being
done for this conference, which have these names: Steiner’s
Perspectives on Rights; Our Political Heritage; Our Current Political
Climate; Future of Politics and Democracy; School Choice as a Civil
Rights Issue; Money as a Right; etc. Again, this is not a
wrongness, but simply a natural incorporation of the general cultural
language of America, coupled with the assumption that the best curative
social ideas are to be found in the ideological idealism of threefolding
.
Here thinking has entered into our observations of social
life, but has seen only the scenery, the stage setting, and the
patterns displayed there. There is in the organism of the Stage
Setting, a Life of Rights, long in development and yet unfinished.
But this organism of the Stage Setting is only a backdrop against
which the Play of the individual biography takes place. We want
to relieve suffering - this impulse is in our deep nature. But is
that even possible or desirable on a macro scale though the massive
Threefolding of the Social Organism.
Threefolding is form. Form follows function.
Could we not trust that were we to properly aid others in the
discovery of their own thinking, feeling and willing, that this
function will lead naturally to true macro threefolding? In
biology we discover that context is everything (in a certain sense -
see The Nature Institute and the
works of Craig Holdredge and Steve Talbott et. al.). But the
human being is more than mere biology - the plant does not do the Good
and the animal does not Create Beauty or seek the Truth. They are
product, not cause.
Generally people join a kind of club or community of
similar likes and dislikes, and which contains shared conceptual frames
of reference. This Rights Conference is one such club, centered
to a large degree on Steiner’s Threefolding ideology. Am I
suggesting this conference is a waste of effort or any such thing?
No!
Under the influence of the Art of God everyone is, in
their own biography, precisely where they need to be. If we look
at this from a vain determinism, it will seem paradoxical.
But, if instead, we look at this from Love’s point of view,
- outside of Time and Space and in the Eternal - then every thought and
conception worked over and then brought to the Life of Rights
conference needs to be there. We may make mistakes in our
biography, but not mis-steps.
We also need to clearly additionally see that wisdom
(faith), creativity (hope), and love (charity) are now distributed -
that is they are everywhere present. The I is the true seed of the Father. No one gets to the Father except by
me (Christ). I (Christ) and the Father are One. Not I, but
Christ in me, is how the human being takes hold of self-ness and
transforms that seed toward is full potential, following through Christ
in me to the Father seed hidden in the deep will of the own I.
At the same time I do know that we need to step back and
look objectively at the collective representations (Barfield), such as
Threefolding, that draw us into the same club. Let us sneak
up on this from another direction.
As suggested above, from the point of view of Love the
world is perfection already. This includes the fact that human
beings find the social world (out of their own likes and dislikes etc.)
a place they want to change. Each collective (club) of shared
ideas of social change is different, however, from every other
collective of shared ideas of what needs to be changed.
Each thus somewhat individualized collective cannot
help but disagree with the other somewhat individualized collectives,
which resulting disagreement, about what to do to change the world for
the better, itself becomes an aspect of the perfection. As I
wrote in my book The Art of
God: an actual Theory of Everything: even
conflict has meaning, for the I is thereby forced by conflict, and the
ongoing tsunami of escalating social chaos, to respond to
individualized moral dilemmas known only in and to the personal
biography. This response we have been taught by Steiner to
collectively label with this abstraction: the Age of the Consciousness
Soul.
Some may recall that Steiner encouraged teachers in
Waldorf Schools to put cholerics sitting next to cholerics.
The Divine Mystery, in Its genius as the Lord or Artist of
Karma, does that kind of sitting-next-to art on a scale we can hardly
imagine, because it encompasses the whole world and all of time,
carefully arranging just which biographies intersect with and when
which other biographies.
The Wars, the economic troubles, the slavery, the woes of
suffering all over the world, are epiphenomena in relationship to what
goes on inwardly in the soul to the I, as its biography draws that I
into action. The essential matter, as I explained in my essay:
The Meaning of
Earth Existence in the Age of the Consciousness Soul, is what is happening in the inwardness of the soul as a
consequence of the Play. This happening is the invisible transformation and development of the
I, through Christ’s Baptism by Fire and Holy Breath.
To imagine, that the outer social-political world can be
perfect in the way we individually might want a perfect world to be, is
to take away from countless other human beings their karma and their
destiny, for which they have themselves hungered and incarnated.
Steiner told the medical doctors, for example, that just in
seeking to heal a patient they need to appreciate that this was quite
possibly an interference in karma.
Does this mean we should no longer want to relieve
suffering? Of course not. The underlying
problem is a bit simpler to state, but far more difficult to solve.
We have to first stop imposing an ideology on the world -
even Threefolding. We next have to step back and see the
social-political world’s real-time processes. Once we free
ourself of all traditional and cultural assumptions, we can then
begin to see the underlying currents, which are presently rising into
ongoing social-political processes.
Western Civilization is failing. The signs are
everywhere, and they reside precisely in the fact that
individualization is such a strong ongoing process in our time (a huge
rising undercurrent), that agreement among people on almost any subject
along conventional lines of thought is no longer possible. Long
standing traditions no longer work, and the religious Right in America
at the least superficially noticed this fact when they began to speak
of the family values crisis and the culture wars. Christ revealed
this Mystery Rite when He said: I come not to bring peace but
a sword - that is the I itself must go
through phases where it cannot do otherwise then separate and divide
and nearly socially destroy all community down to and including the
family.
Hierarchical institutions are failing because individual
human beings are losing the ability and the desire to follow something
which organizes itself from the top down. What can be
called the impulse to dominion-over is losing its
grip. The paternalism that characterized Western Civilization
(and to some degree other long-standing cultural institutions the world
over) no longer meets the modern needs of the self-developing I.
It is the inherent conflict between the I’s present state
of being, and the soul’s present state of consciousness, as well as the
structural nature of civilization, that is bringing that civilization
to its knees. Civilizations age, while the spirit (the I) and the
soul continue to evolve. At a certain point in time, the latter
has to destroy and consume the former, before it becomes possible to
begin civilization’s re-creation.
Collectively the I’s ruin civilization (drive it into
social chaos) in preparation for these same I’s to be later inspired to
create the next civilization.
In a practical way this means that the common knee-jerk
urge (for whatever cause - conservative or liberal) to go to
Washington D.C. and lobby for change is an impossible objective.
In part this is due to a failure to realize that the urge to
reform the world through logical argument is a vanity. The
psychological drivers for people’s ideas about what to do come from
places deeper in the soul than that region in which we might seek
reason and logical argument. Far more primal hungers, such as the
egoism for power and dominance and wealth, coupled to the fear of
death, give great force to the order of the world, and reason
alone cannot touch them. The mind can always find apparently reasonable justifications for
its baser desires, needs and wants (which is why Steiner’s The
Philosophy of Spiritual Activity begins with
the question: can
we
want what we want, or are we unfree before
these primal hungers and needs).
Granted other and older entrenched interests do appear to
successfully lobby, but they only seem to do this because they are
already part of the real system of governance - a loose oligarchy of
wealth and power. That form of rule is fading, and the cleverest
of the folks that work out of this realm - the Occult Brotherhoods -
have known for centuries that Civilization would fail, and have thus
already positioned themselves to survive this time of chaos and anarchy
(when Nation States no longer function). Read Steiner’s Oswald
Spengler: Prophet of World Chaos, for some
help with this.
This is why most of political discourse seems to be
crazy. We, in love with reason and wisdom, confront in that
political conversation others who are driven from deeper and more
instinctive aspects of their souls. Their thoughts, rising from
within their character-logical disposition and then through the dark
and light of the astral body, as well as the particular world
conceptions of their own biography, - these thoughts cannot be anything
other than they are, and we are not going to be able to reason them out
of it. We may learn personally to live more plastically (and
livingly) in our thoughts, but need to heed what happens when the other
thinker shows such arid and powerful rigidity of thought - thought that
feels like concrete.
We do have a means, placed into our hands by Love and the
service to that Love by Rudolf Steiner, and that is the New Mysteries
of Thinking and the New Mysteries of Community. When the members
and friends learn to master and model those Mysteries, only then will
we be ready to teach the world their blessings for us all.
Science fiction writers*, who think imaginatively on
social themes, have seen for a long time that the next phase of macro
social organization would be ruled by feudal-like corporate empires,
not nation state democracies. Or, see my Counter-Moves: surviving the war the rich
are making upon the poor.
*[Such as the Americans: William Gibson, Neal Stephenson,
Frank Herbert and Ursula K. LeGuin - keep in mind that we can learn to
perceive here great wisdom in this advanced form of imaginative
Literature, because, as Steiner pointed out: Americans come to
Anthroposophy naturally and English speakers are instinctively in the
Consciousness Soul in their Life of Rights.]
Corporations have now acquired a state of existence that
makes them essentially independent of the individuals that inhabit them
as workers, and more importantly, their so-called leaders who think
they run them. Ahriman has created a mechanical-like, non-living
(not biological), legally structured social form: the
Corporation, which will survive the end of Nation States. These
are the true cancers and tumors of the Body Social, that a new
spiritual social science will be able to “cure” in the future.
With the eventual (perhaps taking centuries) loss of
hierarchical organizations taking the form of dominion-over, a new maternalism wants to appear, taking the form of communion-with. The former was pyramid-like and the latter will
be circle-like. The fall of Western Civilization is not its end.
The process is very much like metamorphosis. One great form
of civilization is dying and after a period of chaos (like the
chrysalis stage of the caterpillar-butterfly transformation), another
form of civilization will appear.
It was in preparation for this state of affairs that
Steiner gave us Branches and Groups, which could survive the coming
institutional failure of the Vorstand and the School in Dornach (the
recent AGM in 2011 is just a foretaste of the growing disillusion of
individuals with central authorities of a spiritual kind).
Steiner also gave us the Reverse Cultus in Awakening
to Community as the means for the right
conversation-Mystery to be discovered in the Branches and Groups.
We today ride seas of change that cannot be exactly
predicted as to their details, because individuals are still making
choices, some of which will have macro-scale effects on the social
future. Already with the economic crisis we have seen the massive
influence certain narrowly associated individual actions can have.
Groups of individuals that share similar
characterlogical-dispositions join the same clubs (investment houses,
for example) and through their egotism spread wide their influence
until certain aspects of the related and complicated social systems
cannot but fall apart (see the HBO film: To Big to
Fail).
We also fail to recognize the relationship between human
collective moral life, and the temper of the living organism of the
Earth. We live inside a spiritual organism of invisible Beings
(see the Class lessons for details), and this structure responds to our
defects. Just as Atlantis fell into the sea (from one point
of view*), so great effects via Earth-being energies, have to respond
to the mass of human moral excesses so predominant today. Human
culture is causally interdependent with Communities of Higher Beings,
from which interdependent cooperation we get oil spills in the Gulf,
intensification of tornadoes in the heartland, and massive earthquakes
around the Ring of Fire in the Pacific (just as predicted by the Hopi
Prophecy).
*[For wonderful details read: Patrick Dixon’s America: the Central Motif, reprinted in my essay: Searching for Christian Rosencreuz http://ipwebdev.com/hermit/Searching.html]
There are two main processes in these seas of change on
the level of human societies (the Stage Setting). One is a
radiating process which works hierarchically from strong individuals
outward (such as Ahriman’s incarnation inside our National Government
and how that influence of lies in support of self-loathing* (we called
this phenomena: divisive
social
issues) came to destroy much of the
remaining fabric of the older - now dying - social contract, with its
core element: consent to the rule of law). In addition there is a
resisting and sucking-sculpting process, which exists in and via large,
mostly disorganized, groups of individuals that share the same
fundamental needs. Joblessness, for example, works as a kind of
social inertia against what otherwise might foster anarchy, because
people will feel comradeship with each other’s suffering (the
precursors of the Sixth Epoch). This latter renews the dying and
new becoming of the social contract itself on another level - on the
communion-with level - that can be enriched in such a way so as to
replace the older and instinctive submission to the rule of law with
consent to a threefold social order based on ethical individualism.
*[Recall, for example, that the most vicious anti-gay
rhetoric came from conservative and religious still-in-the-closet gay
men. The ahrimanic double fosters lies of self-loathing of all
kinds.]
Again, in order to actually present this to the world, we
first have to master and then model the New Mysteries of Thinking and
of Community.
Threefolding appears human societies over time, - in
reality it is a kind of given process because the human being is
threefold in both a vertical and a horizontal direction. I wrote
of this the first time in some detail in: Waking the
Sleeping Giant: the mission of Anthroposophy in America. Steiner’s ideas about this help us perceive the model
- the human being, but the messy reality, by which the model slowly can
come to inhabit the real social world, we have yet to appreciate that.
Once we get to this level of understanding of modern
social conditions, we will find the right place and way to apply the
wisdom of Steiner’s threefolding ideas. But first we have to make
them our own, and realize that on a macro-scale they don’t have much
chance of being operationally valid given the still evolving world-wide
descent into social chaos. I give an example of the significance
of threefolding on a micro-scale in my essay: The
Social-Spiritual Organism of a Waldorf School Community*.
*[See Appendix Six, for a copy of
this essay on micro threefolding.]
All the same, it is not enough to be cranky and suggest
one knows better. Authentic solutions must be offered.
Here are a few:
Six years ago, at the final plenum of the 2005 Ann Arbor
conference, attended by many members of the Vorstand, after encouraging
a deeper study of The
Philosophy of Spiritual Activity, I
essentially begged for needed actions: 1) We needed from the
Center (something in the mood of a confession, by the Vorstand?)
a true history of the Society in the 20th Century; 2) We needed
from the Councils in America a serious effort to study America and come
to know our own soul’s realities*; and 3) We have to stop saying
Steiner-said. We can individually practice what is meaningful for
us personally, but our own intuitions are far more crucial than
anything rooted in the the endless quoting of others - details to
follow.
*[Opposition to this from Ahriman and his co-workers has
been strong, and Americans very much need to wake up to this problem -
see Appendix Three for a few details.]
From conversations afterwards I learned that lots of
folks were confused, and didn’t even know that the path of Knowledge
of Higher Worlds is not the same as the path
of The Philosophy. Or that
Steiner’s own path was not the former but the latter. No real
history of the Society in the 20th Century has been forthcoming, as has
no real effort on the part of the Councils in America to deepen our
understanding of America and the American Soul.
After digesting this and other related experiences for
several years, I finally declared myself one of many real leaders
of Real Anthroposophy in the 21st Century (this is simply a statement
of fact). See my YouTube work* in this regard.
*[the
foolish philosopher:
http://www.youtube.com/user/joel232001]
What is a leader? Well, in a spiritual-cultural
social form a leader is not democratically elected or generated by some
kind of consensus of those presently holding the reins of social power
in that social form. A leader is one who knows and does, or as
Steiner called it: a knowing doer. A leader is also not known by
their followers, given that freedom is the essential ingredient of a
modern spiritual development (this eliminates Prokofieff and von Halle
- being adored and worshiped is not a good sign).
How do I lead? By doing. I’ve mastered the Living Thinking, and produced many books and essays and videos. It doesn’t make any difference what members and friends in the Society want to believe, its all about who the relevant communities in the world of spirit want to support through direct participation in this leader’s intuitive inner life.
Even Steiner said that: Intuition is the conscious
experience - in pure spirit - of a purely spiritual content. Such intuitions are not memory pictures of what Steiner
said by the way, but can only arise from our own authentic thinking.
Conferences celebrating Steiner are useless, for they mostly
support tradition and the dead past. And, especially in America,
lectures too are useless. Lectures are remnants still of the
Intellectual Soul’s paternalistic dominion-over the thinking of the other - not yet communion-with - which is the means for social intercourse during the
time of the Consciousness Soul, for the essential idea of a lecture is
that some people’s thoughts are more important than other people’s
thoughts. Conversation is the key, but it can’t be conversation
where the thinking is focused on who can best quote or explain
Steiner. We must encourage and cultivate everywhere the
production of our own genius.
Writing (producing) work is useful, because each
individual’s genius of spirit is related to its own interests.
But doing is not just Living Thinking, for those who work with
their hands (artists) and those who work from out of their feelings
(social workers, Camphill co-workers etc.) all play a part. The
reality of the Society is its collective accomplishments, and leaders
of various parts of it are just clearly better at specific elements of
the totality of a spiritual-cultural social form. Leaders walk
ahead, are fearless (as much as possible) and perhaps even dangerous
(the materialists and secular humanists, and fundamentalist of the
general social life of humanity will attack such spiritual-cultural
leaders). Christ was dangerous in this fashion, as was Rudolf
Steiner.
Yet, at the same time, vast undercurrents of social
forces oppose the continuation of hierarchical dominion-over
institutions. In the Anthroposophical Society these hierarchical
structures need to dissolve themselves, if they wish to be actually
awake and free and are to avoid continuing to cause grave social harm.
Vorstands and Councils and General Secretaries need to lead by
voluntarily resigning their positions. To not do this is to go
against the true spiritual-social temper of the Age. We do
need central functions of a sort, but not dominating thinking (such as
the Center giving us the Theme of the Year). We need servants
making our organization work in the right way out of Branches and
Groups - that is from the Periphery, not from Centers.
Michaelic wisdom is distributed wisdom - it comes from the
whole, not from any part - not even me.
Steiner had to launch the 400-year effort to incarnate Anthroposophy when he did, and in the social circumstances that he did, because it was needed to bridge the coming metamorphosis of civilization, where the last remnants of the Intellectual Soul’s influences were to eventually give way to the newly being born capacities of the Consciousness Soul.
Why didn’t he talk about this? Well, actually he
did but given what faced the members in the near term (the coming
release of the Beast from the Abyss beginning in 1933), he had to try
to first shore up their defenses in more subtle and circumspect ways.
This true New Age (the Age of the Consciousness Soul)
is/was to be born in Fire. There is no way around it, for without
social chaos (and the resulting dismantling of tradition everywhere -
in the mid-East we are calling a taste of this living social process:
the Arab Spring), there is no challenge to the I to forge its own moral
autonomy and its own relationship to the truth. The Hopi Prophecy
calls this time: the
Day
of Purification. This is an
alchemical purification rite being enacted on a world-wide scale, for
every biography is to be eventually touched by Love in this way
(baptized by fire and holy breath, as predicted by John the Baptist).
We must be able to choose, and we must also be able to fail - otherwise the I will not
really discover how to be free.
In social chaos traditional social structures fall apart.
Their aged nature inhibits the development of the new forces of
the I. Recall once more Yeats’ The Second
Coming: ... Things fall apart, the
center cannot hold; Mere anarchy is loosed upon the world; ... When traditional structures resist, the results will be
painful for all (and the Anthroposophical Society is a very
tradition-bound structure) .
The Anthroposophical Society is presently ruled by an
semi-conscious aristocracy of the intellect, which likes to pretend it
does not dominate the conversation. “The surest sign that an
aristocracy exists is the discovery of barriers against change,
curtains of iron or steel or stone or any substance which excludes the
new, the different.” Frank Herbert, author of
the Dune series of six novels.
If the Society wants to participate in the temper of the
Age, all centrist and traditional impulses must be let go. This
is so even in the Branches and Groups. There are to be no
coordinating committees, no leading personalities, no social form that
is not strictly circle-like. We gather, we talk, we practice the New Mystery of Community - the Reverse Cultus - together (lecture six: Awakening
to Community), and in our own individual way
we study Steiner’s maps to the science of the mind and individual moral
autonomy - the
New Mystery of Thinking (GA 2, 3, and 4).
These are the Real Anthroposophy, the real New Mysteries - the
New Mystery of Thinking and the New Mystery of Community.
That’s it. That’s the essential Steiner-said. The rest is up to us. The social future is up to us, and we must, above all else, free our thinking from the worship of the social-idealistic thought of Rudolf Steiner. Not because we want to abandon it, but rather because we very much need to make it truly our own. Every conversation with a non-anthroposophist that requires we explain anthroposophy and who Rudolf Steiner was, wrong foots us. Most people don’t care and don’t need to care. Until we mature enough to really think our way into what others need, we will not learn how to actually serve them. Steiner said (I love this!): Anthroposophy needs to die into the social - it needs to completely disappear when its true fruits are to appear in the social in the right way. Talk about a paradox!!!
Joel A. Wendt, in the Season of St. John’s Tide, 2011,
from my current home at River House* on the Assabet River
in Concord, Massachusetts.
*http://ipwebdev.com/hermit/riverhouse.html
*
*
*
This next essay is being sent this June (2011) to the Southern Cross Review, in response to an article published there called: Ohso’s Critque of Rudolf Steiner. I’ll be surprised if they publish it.
West and East
or Wendt’s “critique” of
Osho’s critique of Rudolf Steiner
A lot of confusion exists in the Cultural West due to the
penetration of that culture by the religions and spiritual teachings of
the Cultural East. Rudolf Steiner gave a whole lecture cycle on
some of the related questions: West and
East: contrasting worlds (Vienna, 1-12 June,
1922). Near the front of that book we find this language (which I
assume was meant to be attributed to Steiner, but does not clearly say
so: “The will of
the West must give power to the thought of the East; the thought of the
West must release the will of the East.”
In the material below a small step is hoped to be taken
on such a journey.
A great deal depends upon the point of view we take,
which point of view can and should vary. So, for example, from a
certain (and necessarily limited) point of view the incursion of
Eastern thought into the stream of American Culture could be seen as a
kind of pollution of that Culture. American Culture, from this
same point of view, could also be seen then as a battleground between
the so-called Wisdom of the East and the Scientific Materialism of the
Center.
Already just with this language I have confused two
things that will be better understood as distinct on the one hand, yet
part of a whole on the other.
A careful reading of Steiner reveals that he (from one
point of view) divided the World into East and West (as in the lectures
above), and from another point of view he divided the World into East,
Center and West. Why?
Humanity has a spiritual evolution, which can
be differentiated from its soul evolution. The
spiritual evolution is more concerned with our understanding of the
nature of the I or the ego, and the soul evolution is mostly concerned
with those powers of the soul Steiner pointed to with the ideas of
thinking, feeling and willing. It is the spiritual evolution that
seems to divide the spiritual and religious history of humanity into
the Cultural East and the Cultural West. It is the soul
evolution (of consciousness) which divides the world into East, Center
and true West (the Americas).
It will help to back up a bit. In my book American
Anthroposophy I bring together Steiner’s
teachings on the Fall of Atlantis with some of the content from the
Hopi Prophecy of the Coming of the True White Brother (Recollecting the True Roots
of the American Soul - America’s aboriginal Peoples and the Hopi
Prophecy). The Hopi oral history
remembers this time (the Fall of Atlantis), and discusses this in its
ideas of the younger and the elder brothers, with the younger going to
the West (from a land that was being destroyed), while the elder was to
go to the East, there to wait until a call for help came from the
younger brother, because the younger brother’s way of life was almost
completely destroyed (this is essentially true now for all the
aboriginal peoples of the Americas). In this time of great crisis
according to the Hopi Prophecy (which coincides with the time
period marked by the end of a Great Cycle of the Mayan calender),
the True White Brother may/will come from the geographic East to aid
the younger brother, carrying with him the life
plan for the future.
As Rudolf Steiner tells this same story he mostly
emphasizes the journey East of certain communities from Atlantis to an
area near the Gobi Desert, from which then all the civilizations of the
East are generated, and which grow and develop over those periods
Steiner describes, as the first four post-Atlantean epochs. Then 2000
years ago when the Creator God (or an aspect of the same, depending upon one’s theological point of
view) Incarnates and, in the process of sacrificing its divinity to
become human, goes through the gate of death. This deed
changes a great deal in the fundamental nature of reality, but we still
need more back story before adventuring that understanding.
The mystery developments in the East were not all of a
kind. While the Seven Holy Rishis gave birth earlier to
Vedanta and subsequently then to the Hindu religion, it was some
millennia following that, around the year 3100 B.C., that a certain
change occurs when (according to Steiner) Lucifer incarnates in China
and then is brought into one of their mystery schools. One
later and slowly maturing effect of this incarnation (supposedly
climaxing around 600 B.C.) is the appearance of the Confucian impulse
as well as the inspiration for the work of Lau Tzu.
In Confucianism we find the tendency in the social to fix
the incarnation of the group soul through the ideals of the
spiritual importance of filial and other relationships. The still
evolving ego’s moral choices are starkly and strictly delimited via
Confucianism. At more or less the same time, in the Way of the
Tao (Lau Tzu), we find the idea of the superior man - the sage*.
For the Chinese this degenerates after a while into the Han
religion and the role of the Mandarin (the superior man or sage as the
social leader). If we read current history, as being made in
China today, these degenerate (aging and sclerotic) ideals of the Han
religion and the Mandarin seem to be experiencing a resurgence.
*[The
sage
controls without authority, And teaches without words; He lets all
things rise and fall, Nurtures, but does not interfere, Gives without
demanding, And is content. From the Dao de
Jing]
In Tibet, in the Bon religion as it developed there
thousands of years ago, we have the remains of Atlantean magical
knowledge, and the creation of a long lasting theocracy as the primary
means of social order. The Tibetan Lama was/is both a secular and
a religious leader - a spiritual adept who rules society. With
the incarnation of Gautama Buddha, also around 600 B. C., we have the
beginning of a modernization of all those impulses, radiating out
from India, as all of the East over time assimilates these profound
Buddha teachings. Then when the Chinese invade Tibet in 1949,
this pushes out onto the World (and particularly into the spiritual
West) some aspects of these very ancient magical teachings and
traditions, which had been somewhat remodeled through the influence of
Gautama Buddha.
Steiner had already noted the influence on the soul
Center of the world in the arriving in Central Europe of the Bhagavad
Gita in the late 18th Century. While this is somewhat later in
time, it is also a kind of parallel cross-infusion of East and West
that began as far back as when Alexander the Great spread Hellenism to
the East. Even the Christian Gospels note some of this
ongoing and complex intercourse between the two basic world Cultures
when they describe at the Birth: wise men came from the East.
But spirit and soul evolution cannot be inhibited (although they can be missed out on by individuals), and with the Incarnation of Christ (as an aspect of the Creator Being), even Gautama Buddha was changed (though no longer incarnate). As a consequence of the Incarnation of Christ, the Buddha subtly altered the nature of his spiritual influence so that there eventually came to be the Bodhisattva Vow, where instead of the modern Buddhist seeking to get off the Wheel of Life (seek Nirvana), this Buddhistic Impulse now pledges to not seek to leave the Wheel of Life until all sentient beings can be enlightened.
Obviously, in its details, this is all very complicated, and the above therefore a perhaps dangerous oversimplification ... the reader should do their own detailed research.
To turn to Osho ...
One of the religious ideas of the Cultural East is the
teaching of self-development as a thing in itself. In this we
find a remnant of the idea of the superior man - the sage. The
guru - the spiritual teacher - has accomplished something we have not,
and now we are to study under him (or her) in order to learn to develop
our own spiritual perfection. Thus we find the Zen Masters, the
Tibetan Lamas, and the Yoga Masters and all the other similar spiritual
teachers, including those Westerners (particularly Americans) who have
anointed themselves as teachers of enlightenment or yoga or Buddhism
after traveling for a time in the East (such as Andrew Cohen).
Now such as Osho have a very peculiar condition, which is
that while they want to speak of their particular Way as overcoming the
limits of mind (and of ego), they cannot teach without using language.
Just in this fact, mostly not noticed in their teachings, they
reveal the presence of a kind of thinking-mind, for there is no
speaking/thinking via modern consciousness without forming cognitive
conceptualizations of that concerning which we desire to speak.
Not only that, most of these teachings are rooted in ancient
systems, and thereby in ancient conceptions buried in the language by
which the tradition is transmitted from one guru to the next.
Owen Barfield in his book Saving the
Appearances: a study in idolatry, describes
the core of this kind of thinking as figuration* and distinguishes it from the far more conscious kind of
thinking we call theorizing and reflection.
*As regards figuration: By the time we
leave the comforts of home for the school (and/or life) we possess
language, and language exists in us most semi-consciously in
figuration, which is our recognition of all the familiar objects in our
lives (both internal and external), without our having to name them.
We just semi-consciously know what these objects are and
what they mean. In its details, figuration varies all over the
world according to cultural and language differences, as well as
individual biographical differences.
If we are of the Cultural East, and we at a certain point
in time enter more deeply into one or another form of religious or
spiritual life there, we find (and are taught) a way of seeing the
world consistent with our early childhood figuration capacities,
particularly those related to religion. We fit into this matrix
of language and meaning, which our cultural influences have already
embedded in our consciousness through the very meaning of most of the
words in our language, our developing religious or spiritual
understanding as that is being transmitted to us by our guru. Of
special import are the words and concepts concerning our interior life.
At the level of this semi-conscious figuration what the
words mind and ego mean in the Cultural East
is completely different from what the words mind
and ego mean in the Cultural West. You could say that the
conceptual-meaning baggage attached to each matrix of meanings in both
West and East are entirely at odds with each other. All languages
are interdependent with their culture, and the complexities of these
interdependencies are significant. Moreover these complicated
interdependences of meaning are seldom noticed in dialogs concerning
the modern intercourse between Eastern and Western cultural thought.
Even the idea of differences of religious traditions hardly
touches the underlying psychological reality. East and West do not see the same sense
world, nor do they see the same interior world, via the underlying
differences in the processes of language acquisition resulting in a
specific cultural figuration.
The reader may now understand why I described above (from
this point of view) the incursion of Eastern thought into American
Culture as a kind of pollution. To accept the ideal of
enlightenment (of the the superior man - the sage/guru) requires of the
real ego-nature of a highly individualized human being in the Americas
(the leading edge of the evolution of individualization) that it
deny its own spiritual heritage/meaning. This means, for example,
that a person raised in America religiously as a Christian or a Jew,
will in adopting and adapting to Eastern thought mostly sleep through
the aggression this does toward that aspect of their soul that is
rooted deeply in our religious feelings, from when we are young.
If we discuss carefully with them the religious thinking
of such individuals, we find that they have Christianized (for example)
their Eastern religious conceptions because of the underly dynamic in
the feeling life left over from their upbringing. The
soul does not tolerate disharmony easily, and will instinctive bring
East and West together in how it views the world.
This same natural religious heritage from our upbringing
is also placed in conflict, via education, within modern individuals in
the Americas through the incursion of the concepts of scientific
materialism, including the idea that the human being is only matter and
never spirit. In America (the USA), and the Americas to a
slightly lesser degree, there is a battle going on between the
spiritual ideas of the human being out of the East, the spiritual ideas
of the latent aboriginal younger-brother spiritual life, and the
underlying materialistic pollution* of Western languages with such
concepts as there is no mind or self, but only a material physical
brain, which conceptions mostly began their rise to dominance during
the late 19th Century in the soul Center of the world.
*[See Barfields’s History in
English Words.]
While some may find this next concept disagreeable, as an
aside we have to consider to what degree the aboriginal spiritual life
of the Americas is still vital (living) enough to confront either the
sage-Wisdom of the East, or the materialism of the Center. The
Hopi Prophecy expected that there would have to come something from the
outside - the True White Brother with the life plan for the future,
otherwise the spiritual life of the younger brother peoples would
succumb. Does this mean there is no value to aboriginal (Earth-
centered) spirituality? No.
With the perception of this battle we can now perhaps
perceive that from another point of view, the ideas of the Cultural
East represent (at this moment in time) a kind of saving grace, for
they are powerful in their opposition to scientific materialism (all is
matter there is no spirit). Here we see this then - Steiner’s
view: The will
of the West must give power to the thought of the East ...
However, like most central Europeans, Steiner overlooks
the significance of the spiritual life of the savages* in the Americas. *[His choice of words on at least
one occasion.]
Americans, in consenting to embrace Eastern thought
(while not noticing that what they mean by the same words - ego and
mind - is not what is meant by the gurus) give power to something that
inhibits scientific materialism - our will takes the spiritual
thoughts of the East as a sword and shield against the further
incursions of materialism. This is part of the reason Steiner
used the language of Theosophy with its strong tendency to Eastern
meanings.
At the same time, in the Americas aboriginal teachings
also have a strong influence, and are not to be discounted. These
too serve to resist scientific materialism.
Osho didn’t understand any of this, or the
significance of Rudolf Steiner in leading us through the difficulties
of this battle. Osho, being imprisoned in the figuration
(semi-conscious thinking) of his own psychology, is not able to realize
that Steiner’s The
Philosophy of Spiritual Activity is a
solution to a problem most thinkers today don’t even recognize exists.
Mind and ego have evolved since the time of the Holy Rishis, and
are full of potentials that most traditional mind sciences of the
Cultural East do not even imagine lie latent within. Not only
that, most aboriginal teachings in the Americas are similarly limited.
Why?
The central matter is time. Systems of wisdom have a birth, age, and then
die. No tradition is meant to last forever. This the Hopi
Prophecy recognized - their way of life would be on its last legs when
the True White Brother came. Most of the teachings of the East do
not seem to have understood this about themselves - they act as if
their truths are eternal (and this to shall pass is the
real wise stance).
In order, in our time, to discover the real nature of mind and ego in its
present evolved configuration in the modern human being, in whatever
region of the Earth where we choose to explore our own psychological
and spiritual biography, we must become a scientist of the own mind.
This is the path shown by Rudolf Steiner.
Science did not exist at the time of the Holy Rishis, or
even at the time of Gautama Buddha, and certainly not when aboriginal
teachings were first fostered. Scientific objectivity is a brand
new capacity of human nature in terms of the evolution of consciousness
(the onlooker separation). When Steiner placed the quest for
individual freedom inside the scientific enterprise with his book
(originally translated as The
Philosophy of Freedom), he did not even
mention spirit (although in the criticized 1918 revision he changed
this). The original (pre-1918 edition) is all about the
practice of scientific introspection without any linkages to the later
Spiritual Science - and through the inspiration of this book we can
become scientists of our own inner nature, and have no need whatsoever
for Guru’s (superior men/sages/gurus) of any kind (even such as
Steiner).
The Cultural West in its most recent past and on into the
future is instinctively avoiding the teaching of self-development
as a thing in itself (although the Anthroposophical Society seems
confused on this question). With the Creator’s modeling of the
washing of the feet, the superior man disappears and the
self-sacrificing servant of all arrives (the Christ Impulse).
The servant, while engaging in developing his capacities,
does this for self-chosen moral reasons (see The
Philosophy of Spiritual Activity). His
freedom is entirely creatively interdependent with his growing and
developing conscious free moral autonomy (three steps in character
development for each step in spiritual development). A by-product
of this freedom is the capacity to create new thought - concepts never
before thought, and therefore there arises through this means not just
the overcoming of all tradition, whether of East or of West, or even
aboriginal, but also the specific overcoming of the limits of
scientific materialism.
Let me elaborate this idea a little bit ...
While we can look at Steiner as a teacher of
self-development, the primary reality of his work was educational - he
added to human knowledge on a scale few individuals ever accomplish.
Teaching about self-development was secondary and necessary in
the sense that people would need to know how to do what Steiner
did, should they wish to do this themselves. In this he modeled
for us the Western Way (we could say).
People follow this, so that Barfield adds greatly to
human knowledge, as did George Adams Kaufmann, Dennis Klocek and many
others inspired by Steiner. Before Steiner, even the
Romantics such as Coleridge, and the Transcendentalists such as
Emerson, basically added to human knowledge.
This, the sage/superior man/guru does not do. They
fundamentally teach their religious ideas of individual self-development and liberation from the mind and the ego,
but nowhere take up the task in this scientific age of adding to
universal human knowledge. As Tomberg points out in the
last article in the book Early
Articles: Indian Yoga and Christian
Occultism: the
choice
[is]
between ... “self-liberation”
and
“Washing the Feet”
The free man uses his own free* cognition to liberate all
of us by adding to our universal (scientific) knowledge, without
placing his own being (as a teacher) in the center of his life’s work.
Even the evolving News for Members of the Anthporosophical
Society in America, called: Being Human, is noticing the importance of what it calls
spiritual-scientific research. Hopefully in the future certain
needed precise distinctions will be added to that work, so that present
confusions being pointed out by the little book (Manure etc.) can be
overcome.
*[One
must
be able to confront and idea and experience it, otherwise one will
fall into its bondage. R.S. last
sentence, original preface, The
Philosophy of Spiritual Activity]
The free man dies into his creativity, and into his
individuality, revealing thereby deep aspects of this Mystery from
Christ’s teaching:
Don’t
think
I came to cause peace across the land. I didn’t come to cause
peace, I came to wield a sword, because I came to divide a man against
his father and a daughter against her mother and a bride against her
mother-in-law, and to make a man’s servants his enemies. Whoever
prefers father or mother over me is not worthy of me; and whoever
prefers son or daughter over me is not worthy of me; and whoever does
not take his cross and follow after me is not worthy of me. Whoever
found his life will lose it, and the one who lost his life because of
me will find it. Whoever receives you receives me, and whoever receives
me, receives my Sender*. Matthew 10: 34-40 The
Unvarnished Gospels, by Andy Gaus.
*[the meaning, hidden here in the last two sentences above, can be stated in another way: The I is the true seed of the Father. No one gets to the Father except by me (Christ). I (Christ) and the Father are One. Not I, but Christ in me, is how the human being takes hold of self-ness and transforms that seed toward is full potential, following through the Christ in me to the Father seed hidden in the deep will of the own I.]
At the same time a certain problem remains, and must be
acknowledged.
The pollution via the Guru remains active in the true
West, as well as elsewhere. Even in the East this approach has
begun to outlive its usefulness. The evolution of consciousness
is everywhere on its way to fostering individuality, as a necessary
step for the coming into being of moral freedom (or ethical
individualism). The core problem is hidden in the
figuration - the semi-conscious concepts of inner and outer reality
born in our acclimation to our own languages. Like scientific
materialism in the Cultural West, the Cultural East carries in its
figuration a whole set of “idols” buried in the meaning of most of its
words (its collective
representations - Barfield).
As part of the longer term evolution of the spirit (of
the ego or I) this conceptual prison in which the I finds itself exists
precisely to be overcome. Only through waking up to this
prison born in language (One must be able to confront an idea ...) do we engage in the next steps necessary for our future
development in freedom. Christ’s Incarnation actually changed the
nature of the ego, setting it on the course of its present development
where even external spiritual paths will be lost, and the individual
biography becomes a fully individual Way all in itself. The Lord is my shepherd, I
shall not want ... anything: including
particularly a priest, or sage or guru or initiate or shaman seeking to
telling me how to be me - this sage/guru relationship is to die, so
that only my own i-AM (the verb that lives) determines all.
Yet, the Guru remains seductive as a possible teacher.
Why?
Since the East has yet no true science of the soul* (only
a very ancient tradition), it lacks an appreciation of certain aspects
of the modern nature of this inner territory needed for the present-day
journey toward being fully awake and free, and confusion is present
everywhere, mostly because everything has evolved since these
traditions first formed their teachings. Mostly the East holds
the view that the soul (the astral or desire body) is part of maya, and
one overcomes it (becomes liberated from it) by ignoring or
disregarding it on the way to disregarding even the I. Even
Gautama Buddha taught this.
*[That once ancient territory of the reality of the soul
and spirit is no longer well mapped, except by Steiner via GA 2, 3, and
4. After which, if we succeed at that task, we then
graduate to Anthroposophy - a fragment*,
where the newly born organic and pure thinking capacities of the I are
turned to the study of the gateway to the macrocosm - the
microcosm: in the form of the Ten Senses - plus two boundary
conditions, and the Seven Life Processes) - see
http://ipwebdev.com/hermit/afragment.html]
Also present in the Eastern traditions is a strong memory
picture from the farthest ancient times of human spiritual and soul
evolution, which Steiner describes as a time when human beings were
still united directly with the world of spirit, although more in a
state of dreaming than the full intensity of modern I consciousness.
Barfield calls this: original participation.
This memory picture does not contain the idea that the
ego evolves, nor does it contain the idea that the world of pure being
(Steiner’s spiritual
world) evolves either. In writing about
this and the next ideas I am giving examples of: the thought of the West must
release the will of the East.
The East then lies in bondage to these no longer valid
memory pictures. As a consequence the superior man (the
guru) teaches that self-development needs to take the course that the
ego is to be abandoned, as well as the mind - the believed to be
illusory soul forces of thinking, feeling and willing. The
tradition bound beliefs of the East hold that only through these
ancient paths will the being-nature hidden in the human being find its
way back to the original remembered source (seeking an atavistic return
to original participation).
Osho, like many other Gurus, in entering into the
background semi-conscious being nature which Barfield has called
figuration also finds there a connection to Lucifer. In the
West, Steiner tried to bring us awake to the double - to the influence
of Lucifer and Ahriman in the own soul. Unfortunately, the
Anthroposophical Society in the present has so far failed to seriously
take up Steiner’s indications here, with potentially grave consequences
for the next phase of spiritual history for the whole world.
For teachers of Eastern wisdom, when they let go their
ego and seek to rise into the pure essence Being of all Existence, they
have to travel through what in the West is called the Realm of the
False Holy Spirit, or Lucifer’s Realm. Lacking a
scientifically clear map of this territory, and bound up with all kinds
of ancient and atavistic traditional ideas of these realms, teachers of
the East often find themselves caught up in the unearthly wisdom world
of their luciferic double via an identification with this aspect of the
lessor Guardian of the Threshold. The Guru, believing still
in the ideal of a higher knowing (the superior man), stands as regards
his or her students in the same prideful place as does Lucifer.
As a result they give the appearance of a teacher of wisdom, when
in fact they are basically selling the luciferic point of view, which
was already laid deeply into the Eastern cultural part of the world
following Lucifer’s incarnation.
Clearly this is not true of all guru-like teachers - this
identification with the luciferic double. Yet, the fact remains
that in the thought-world, the guru-like teacher has a strong tendency
to draw forth concepts that are themselves atavistic - old and no
longer valid for modern conditions of the ego (spirit) or the mind (the
soul’s thinking, feeling and willing). Chogyam Trungpa, a very
popular Tibetan Lama in America (who fathered the Naropa University in
Boulder, Colorado), speaks in the lectures collected under the title Meditation
in Action: “There is no I, there is no am.”
A similar event is taking place in the Cultural West (and
flowing all over the world), although in this case it involves
Ahriman’s incarnation and the seeming triumph of scientific
materialism. The ahrimanic double influences our Culture in the
West very strongly (and through us the entire culture of the planet).
Ahriman wants to bind us eternally to matter and the earth (such
as by making us believe we will be able in the future to move our
consciousness into a computer in a robot and live forever).
Lucifer wants to bind us in the opposite way - prematurely
to a purely unearthly spiritual existence (the atavistic memory of
original participation labeled by the Buddha: Nirvana).
Both would have us sleep through the influence of Rudolf
Steiner’s teachings as the John the Baptist figure of the true Second
Coming - the voice crying in the wilderness of scientific materialism,
pointing toward this truth: and
the
Word became thought and dwelt within* us.
*[Luke 17: 20-21 “Asked by the Pharisees when
the the kingdom of God was coming he answered: “The kingdom of God
doesn’t come with the watching like a hawk, and they don’t say, Here it
is, or There it is, because, you know what? the kingdom of God is
inside you.”
[emphasis added]
If we appreciate the underlying aspects of the ongoing
evolution of the spirit (the ego or I), and the ongoing aspects
of the evolution of the soul (thinking, feeling and willing), we can
come to an appreciation of what a few students of Steiner call: the onlooker separation. With the birth of natural philosophy (science) in
the Cultural West (and soul Center) in Europe, the I transformed fully
its original connection to the spirit. We stepped out of
the atavism of original participation, and entered into an
intermediary state. This rite of soul passage is available to be
experienced all over the world as we go into the future.
It can be the world-destiny of Anthroposophy to model and
provide (over the next 300 years) that understanding which lets all
religious and spiritual views find their way to this truth, without
abandoning the richest elements of their own traditions. But this
cannot be done by telling this story and relating it to Rudolf Steiner
as an authority. We must live it and demonstrate it through processes that
advance universal knowledge, without making self-development or
religious intolerance* the center of the work. We serve (communion-with). We do not determine (dominion-over).
*[It is subtle and dangerous religious intolerance that
lives among anthroposophists whenever any kind of exclusionary or
exclusive thought or impulse is but forward, as Prokofieff does, for
example, when he suggests that only we have the true path to Michael -
see Appendix Two below.]
The next phase, on whose threshold we now stand, is what
Barfield called; Final
Participation, which is the conscious
reunification of the I with the world of spirit, and without a
surrender of individuality. What was earlier characterized as a
battlefield in America is also an encounter, which carries the
possibility of healing. To appreciate this we need to keep in
mind Steiner’s observation that in many instances the cure for an
excess of the ahrimanic is the luciferic, and the cure for an excess of
the luciferic is the ahrimanic. In the collision of the atavistic
somewhat luciferic wisdoms of the Cultural East, as well as the too
earthly aboriginal wisdoms of the Americas, and the ahrimanic
scientific materialism of the Cultural West in America, even though all
are tending to onesidedness, their meeting can bear great fruit,
although this process may take many centuries to accomplish.
The accomplishment manifests if the individual finds
their way to Anthroposophy, in the sense of Anthroposophy being a path of cognition (a method of spiritualized thinking, and
not a content such as the teachings of Spiritual Science).
Factually, as individualism proceeds on its course, all human
beings can become natural anthroposophists, for Anthroposophy is not a
doctrine but a human potential. When we are on our Path, and
recognize our Way, we can then take hold of the underlying spiritual
power now latent in the ego or I. But we could use the help
provided if some kind of idea or concept of this Path can become
present in newly being created world-wide cultural figuration (the end
of one civilization and the founding of another).
Further, we can realize that since the Path and Way are
individually ours, we are always right where we need to be.
There is no something (such as the superior man etc.) that
we have to become. We, in our own biography, are just fine.
Whether we ourselves want to change something, that is up to us.
Life, in fact, does change us. Life is the great teacher, and
being of and from Christ the Creator (... in it (the Word) was life and the life was the light of the world ...), we (as pointed out above) need never want.
Much is at stake, much is at risk, and as is said: fortune favors the bold. The I itself must understand and then act.
No one will do this to us from our outside, although
perhaps in the future the figuration of yet to be created cultures and
languages will contain just what is needed to support the eventual
possible full spiritual maturation of all individuality (what the
bodhisattva vow presently calls the enlightenment of all sentient
beings).
The ongoing tragedy of the Anthroposophical Society is,
however, that it does not yet fully understand and appreciate this task
and may as a result fail to bring to light the real significance of
Anthroposophy for the Third Millennium. Steiner’s true legacy -
the awakening to our true cognitive potential - may disappear into a
kind of cultural formless and uncreated state and thus be lost for a
thousand years or more. If this happens then scientific
materialism will dominate the Third Millennium, retarding general human
spiritual progress on all levels.
Its not just Osho that doesn’t understand Steiner, but
far too many of the members of the Anthroposophical Society don’t
understand Steiner either.
Joel A. Wendt*
in the Season on the cusp of Easter and St. John’s Tide, 2011
*author of The Art of
God: an actual Theory of Everything
*
*
*
The Conscious Death, and the Conscious Resurrection, of
the General Anthroposophical Society
- a working draft -
By Joel A. Wendt
As a member of the community of anthroposophists living on the Earth and having been involved in anthroposophy for nearly four decades, the current financial woes of the Society are of no little concern to me. Whether or not the following essay will in the end be useful, it still needs to be written, for it is all that I presently have to give to the situation. I could do a great deal more, by the way, for my connection to the needs of humanity is far different from that which was true for Rudolf Steiner (see my Biographical Necessity for details). I could give talks, mostly in America, that would be quite well attended and bring not only considerable capital into the Anthroposophical Society in America, but worldwide as well.
If I were asked.
* * *
Ordinary people in this time of increasing social chaos
have a deep hunger for spiritual knowledge, but the spiritual knowledge
that they need cannot be found in what comes out of Dornach and the
Councils in America in the present. People don’t need an endless
deification of Rudolf Steiner. They need knowledge of the logos order of the world (see part three below) and intimate
knowledge of the true nature of the I-am, but this has to be expressed
now in the language of the Consciousness Soul, which is a far different
language than Steiner offered, for his listeners were still too deeply
connected to the Intellectual Soul (in my other writings will be
various details on this question).
Where a lot Steiner-said lives, a kind of social barrier
is created, given that non-anthroposophists have no need to love Rudolf
Steiner. What they need is the truth, far more than they
need Steiner, and that then is the question: how well do we live the
truth?
Granted this little paper is written without an intimate understanding of the inner workings of the GAS in Dornach and even in the Councils in America - all the same the fact that a financial crisis exists is not only general knowledge, it was just confessed by Cornelius Pietzner in a recent Anthroposophy Worldwide. As will be seen below, the social Periphery is just as important as the Center when such kinds of crises occur. Anyone, who wants to consider the research basis behind what I write, is invited to visit my website: Shapes in the Fire, at http://ipwebdev.com/hermit/.
* * *
part one
First Some General Considerations
- based on a spiritually developed new social science -
The General Anthroposophical Society is a social form,
that is it is an expression in formal social arrangements of a number
of human impulses and concerns. In this particular time (the Dawn of
the Third Millennium), social forms are meant to have grave difficulty
maintaining coherence (Western Civilization is dying, and all
hierarchical or top down - Third Epoch - social form is weakened as the
Fifth Cultural Epoch moves forward in order to create and develop more
viable forms out of the social commons). A number of spiritual
realities bring about this condition, not the least of which are the
following essential facts, the knowledge of which is based upon more
than 30 years of Goethean observation of the social:
1) Modern individuality, as it develops in its first
stages, constantly asserts its egotism against the needs of the group
in which it finds itself. At the same time, the group itself tends to
assert its collective
but
unconscious egotism in a counter-gesture,
seeking to homogenize individual thought and behavior into a
semi-conscious group standard.
2) This same individuality has yet to unfold within itself the necessary new capacities, as a social being, that will enable social form to properly live in a harmonious balance between these individual and group needs. This development - to discover how to manage the natural tension between group-think and individual insight - is something that can only be learned from practical experience.
3) Social form
is also a type of life, for all its constituent parts are living human beings.
It experiences death and birth, undergoes metamorphic transformations,
reproduces itself, and lives in dynamic tension in the in-between psychological interplay among individuals. This means
that while the social form (as life) is being more and more borne
within Christ, the fullness of its potential Christ relationship
remains dependent upon our slowly dawning and developing consciousness
of these dynamics. We can no longer sleep as regards them, but must
awake.
4) The principle skills of awakening are both outer and inner. The outer one involves skill in conversation, and the inner one is connected to our capacities to discipline our life of thought. These skills are interwoven and interdependent. Rudolf Steiner pointed most strongly in the direction of this need with his discussion of the Reverse Cultus* in the lectures known as Awakening to Community, and with his book The Philosophy of Spiritual Activity.
*[see part two for an Imagination of a 21st Century version of the
Reverse Cultus]
5) When the slowly emerging life of a social form is in crisis, this is always a symptom of an opportunity
for micro-threefolding** to arise. Micro-threefolding itself is
something quite different from macro-threefolding, albeit still similar
in kind at a functional level. There is a natural structure to the in-between Christ logos-order, and we need to be awake to it in
order to support its presence.
**[This is discussed in detail in Appendix Six in my
essay The Social-Spiritual Organism of a Waldorf School
Community.]
Let me elaborate a bit on this last fact. Steiner gives us certain ideas about social life in his works on the social organism, wherein he describes three Spheres: a Cultural Sphere, a Rights Sphere and an Economic Sphere. This is macro-threefolding, or what can happen at the level of large societies. Micro-threefolding can be better understood, in my experience, by using the equally true but more modest conceptual relationship of: head, heart and hands (at the same time this reality is a bit more complicated, but I didn’t want to overburden this already too long paper). I should also mention that head, heart and hands in their social functional relationship are a horizontal threefolding aspect of micro-social form - which imaginatively can be seen as a Chalice, while the functional relationship of spirit, soul and body are apt metaphors for the vertical threefold aspect of micro-social form - or what has to be seen as the Radiant Sun that can be borne within the Chalice.
When we observe objectively (and phenomenologically) small social forms, we need to set aside the abstract Ideas of Cultural, Rights and Economic Spheres, in order for thinking to form a more exact appreciation of the functional relationships of the different organs of small social forms. In these struggling-to-appear functional relationships we will come to the emerging logos order of small social forms, which will each have a quite individual expression. While micro-social forms have tendencies to elements of order similar in kind to the human form and its inhabiting individual spirit, it is also true that micro-social forms are essentially a living body for the collective ego presence of a community. Just as each individual is unique, so is each community and this includes the General Anthroposophical Society in its whole functional presence in the World Social Organism, and as well in its micro-culture as exists in specific localities such as Dornach.
If we were to stand outside of human social life and view it with the
picture forming capacity of the mind, we would come to see how it is
dotted everywhere with various kinds of micro-social forms, some large
(such as the Catholic Church) and some small such as a neighborhood
Latino gang in South Los Angeles. Within the larger social forms are
multiple smaller social forms, such as each individual spiritual
community (parish) within the the large whole that is called the
Church*. The same is true of each Branch and Study Group
within the GAS - each is an individual micro social form (Branch and
Study Group), yet all are also structurally related to a larger micro
social form (the GAS).
*[See my essay: Saving the
Catholic Religion from the Roman Church: through deepening our
understanding of the Third Fatima Prophecy.
http://ipwebdev.com/hermit/SavingCatholicReligion.html]
*
A right
understanding* of the biography of the GAS
would help reveal the nature of the future micro-threefolding potential
currently present and latent, which includes the biographies of
individual Branches and Study Groups. Just as the human biography
reveals characteristics of its spiritual reality indicative of the
future, so does the biography of a social form reveal details of the
spiritual potential - we just need to keep in mind that this is a
fluctuating and changing community, not a single individual, because
the individuals move through the form as their own personal biography
unfolds**. At the same time, a comprehensive biography of the GAS would
be quite long, so here we need to focus on just one often overlooked
fact that has special significance. By the way, nothing said below is
meant to be critical of any personalities, for the truth is that the
overriding principles of karma (properly understood) have more to do
with the matter to be discussed below than any other factor.
*[For complementary details, see: General
Renewal - or illusion - of the Anthroposophical Society, by Harald Giersch.]
**[See in the Appendix Five, my discussion of how one uses the picture making faculty of the mind (Goetheanism) in order to arrive at an experience of an Imagination Symbol, which can reveal hidden aspects of the spiritual meaning latent in the biography of a social form.]
As a preliminary idea we know, for example, that an arrow
directed at a far away target needs only to be fractionally misdirected
at launch in order to completely miss that target. If the misdirection
involves an under appreciation of fundamental spiritual realities, the
eventual consequences can be considerable.
A core fact of the biography of the GAS is the death of Rudolf Steiner and the immediate aftermath. Things fell apart, and the center did not hold as Yeats predicted. The actors in that play in Dornach at that time are only partially at fault, for the times (pre and post Steiner’s death) were already inexorably dragging them all into the social chaos that was soon to engulf the world.
This tragedy was also part of a general mistaken approach, among
members and friends, to the spiritual life in the rest of the Threefold
World. We overlook the extent to which the soul characteristics of the
Center, are not the same as the soul characteristics of the East or of
the true West (the Americas). The split that arose in between
Dornach and the National Societies, in the years following Steiner’s
passage into the afterlife, could not be avoided, in large part because
of the acute nature of theses unrecognized differences in the inner
life of the many representatives of various nations and cultures. That
many shared a love of anthroposophy (as they understood it), and of
Rudolf Steiner, was not sufficient cause to hold the whole together,
unless they developed the ability to see better into the inner life of
each other.
This falling apart of the GAS reveals that it has
been for some time, and is now, essentially dead as a social form; and,
it has to be a serious question whether the existing operational
personalities (by themselves) have the capacities needed to create a
viable future. To give a broader picture, we could legitimately say
that the death of the GAS as a living social form arose before 1940
(probably earlier). Following the end of WWII, efforts to heal the
split did not succeed in creating a spiritually viable social form, but
rather only a kind of shadow play, in which the parties due to their
mutual yearnings wanted a certain quality of spiritual life to be
present, but this desire could not factually produce what was lacking.
In order for a social form, especially one that is
esoteric in its fundamental being, to regain a conscious condition of
life it has to reforge that connection to the spiritual world that had
at one time been rooted in the activity of Rudolf Steiner. The
structure of the GAS and of the School of Spiritual Science,
presupposes the presence of initiate consciousness. While such was
present in the wider or peripheral GAS post the war (Valentin Tomberg,
then Owen Barfield and later Georg Kuhlewind, for example), those drawn
to the centers of anthroposophical activity (we can’t allow ourselves
to say life) shared more in common with the old guard that had
caused so much trouble before Steiner died. Their love of form over
substance doomed the reconstitution of the GAS following WWII.
All the same there is a kind of dying into new becoming latent in the background. This means that latent in the seeming chaos of the present crisis at the GAS will be the seeds of a new living form. At the same time, this cannot be brought out of its latent condition, without first a conscious participation in the death process. As long as the shadow play is something to which members and friends are still emotionally attached, no new life can be engendered. Thus there is a process of consciously psychologically and spiritually dissolving into chaos that is necessary to and proceeds any true metamorphosis of something into once more becoming living. These facts call for renewed spiritual activity.
It has been my experience, as an observer of
such social transformations, that personalities clinging to the form
undergoing the dying have to let it go, or be let go. There is no
discovery of the latent substance as long as those who cling to form
without substance continue to dominate. The entanglement, of any
inflexible egotism in a dead or near lifeless social form, will only
inhibit, if not make impossible, the yet latent metamorphosis.
If, however, we expand our conception of the life element of the social
form that is the GAS to include its environment (see Graig Holdrege’s works on the relationship between
individual plant forms and their environments at
http://www.natureinstitute.org/txt/ch/index.htm),
we can see that such
an individual social form is also interdependent in its functional
health with the social context in which it exists. Yet, not enough
thought is given to the living dynamics of the relationships between
the life possibilities of the GAS in the Center - in Dornach - and the
life giving power of potentialities of the GAS at the Periphery - at
the edges. Keep in mind that on the Earth, the Life (as in
ethereal formative forces) flows toward the Earth from the Cosmic
Periphery. In a like fashion, living social forces are
connected to Periphery and Center as they appear on the Earth itself in
the organism of social forms. The Periphery ought to
pull/suck and shape the thinking (ethereal) activity of the Center.
As an added qualitative aspect of all this - that social form is of the ethereal - the sculpting of social form from
the outside is a bit different from the way a plant is sculpted by the
cosmic ethereal formative forces. A human social form is sculpted in a
way from the inside - through the thinking, feeling and willing
activity of the individual members of a particular community. It
is just that the nature of the thinking, feeling and willing activity
at the Periphery of the GAS is different from the thinking etc.
activity in the Center*. Given also that this time is marked by
the return of Christ in the Ethereal, much help is available from that
quarter as well if we have the will to seek it (ask, seek and knock).
*[Readers of my book American Anthroposophy will find there an additional and somewhat richer discussion of these matters, using the Archetypes of Mary and Martha in my essay there: The Natural Transformation of the Anthroposophical Society in America (written in the season of Michaelmas 2007, and reproduced here below as the last essay before the appendices.]
Yes, there is an instinctive recognition of these dynamics, but
something is missing and this is the development of a true history (the
story) of the biography of the GAS and its relationship to the National
Societies (including their biographies). It is only when thinking lives
into such details can the underlying dynamics be perceived in their
specific spiritual reality. We need to become careful phenomenologists
of the social - that is to practice Goetheanism concerning the living
element of our social forms if we want to understand what is involved.
If the I consciousnesses seeking the rebirth of the GAS refuse to know
the GAS’s own history (biography), no new development will be possible.
A social form that has no truly living spiritual community in support
of it, will become over time more and more rigid and eventually
die. In effect it becomes inhabited and possessed by its own
double. The Christmas Conference, which failed, was the last gasp
effort by Steiner to save the GAS from this fall from Grace, that would
have to come about when karma held sway.
To get more deeply into the relevance of the above understanding of
social processes it is crucial to begin with first understanding needs.
Human
beings have needs, and in seeking to satisfy these needs they
engender purpose into social forms. This transition from needs to
purposes then calls forth, from the form, functions. It is then the needs and purposes living in the social
form that creates the functions required, so that when a
micro-threefolding arises, it does so in accord with the principle of
all biological life: form follows function.
Eventually, we will find that the metaphorical use of the terms head,
heart and hands will be quite useful in
understanding these needed and purposeful functions. Here is a small
symbol set:
human needs > human
purposes > functions created to satisfy needs and purposes >
social form
The needs and purposes that have to be taken account of,
in considering the future of the GAS, go far beyond the present day
physical or psychological boundaries of Dornach or any other social
form that wants to be rooted in Anthroposophy. Anthroposophical Institutions belong to the future, and the personalities
that manage them in the present are to be the stewards of those
institutions, not their in-effect owners. The natural egotism has to
re-orient itself, out of its own forces of renunciation, in order for
the social form to acquire the right balance and harmony among
individuals.
Because the GAS is loved and attended to by higher impulses out of the world of spiritual inspiration, part of the needs, purposes and functions reflect these understandable spiritual realities. When an individual member of a community learns to renounce some of her/his natural egotism, this human based supra-sensible insight becomes available to the emerging community. For example, a Michaelic Stream (along with other Streams, such as a Discipleship Stream, and a Sophianic Stream) need incarnate individuals willing to be of service to these Ideas; and, the Anthroposophical Movement is a place where these different Streams seek to meet.
These Streams are discarnate communities of beings who exist in the
Eternal, far beyond our narrow time of incarnate existence. Yet, they
work with and for
incarnate communities, following our choices (needs and purposes) and
inner gestures. Among much else, this means that the present
semi-conscious intercourse, within the Anthroposophical Society and
Movement between the Aristotelians and the Platonists, is also capable
of playing a significant role in this potential transformation and
resurrection of the General Anthroposophical Society. Multiple Streams
(communities of discarnate beings) are focused on crucial decisions
being made in the present within Anthroposophical Institutions.
These discarnate Streams or Communities Steiner
called: the Anthroposophical Movement.
This is not the only factor involved at this level of spiritual interest, for one would have to include the fact that our present time also corresponds to a 1000 year rhythm connected to the separation of the Shepherds and Kings at Jesus’ Birth, and the forming of the School of Chartres around the year 1006. Something of this 1000 year rhythm is connected to the current potential metamorphosis ongoing at the GAS.
Understanding this allows us to ask larger questions in regard to the
future of the GAS, for we will find that in this time is forming a
potential nexus of remarkable personalities from both the Aristotelian
and the Platonic karmic communities, and the Shepherds and Kings karmic
communities. Much more is at stake in the present decisions than the
mere future of the GAS as presently conceived.
We need to realize that unusual spiritual talents have
been and are attracted to the work at the GAS, and if we proceed in the
right way through this crisis, nothing of these talents has to be set
aside. In a certain sense, Periphery (Mary impulses*) and Center
(Martha impulses) fold into and out of each other (the projective
geometry process is: involution), when such a social
metamorphosis arises. It is likely that some personalities in the
Center may go into semi-retirement (already happening) - that is go
into the Periphery, while some on the Periphery will go into the
Center, becoming active in Dornach and the Councils in America.
*[It is at the Periphery where the Society interacts with the wider world culture, that true (Mary) service to humanity arises. In the Center, we hold ourselves together and nurture (Martha) our viable traditions.]
Without making too much (or too little) of this matter in details, let
me now jump ahead to the potential latent within the GAS in terms of
needs and purposes, leaving aside for another time how needs and
purposes will eventually produce functions and then new social form.
The root of the anthroposophical impulse, in that it is
connected to the Christ, is moral in nature. It is about knowing and
acting upon our understanding of what is the Good. In that this impulse
is connected to Michael, it is also about applying this Moral Grace
(knowledge of the Good) to the apprehension of the True. The Cosmic
Intelligence connected to Michael can only be brought in through moral
acts (the Good), such as the mystery practice of the Reverse Cultus (see part two), where individuals meet together in
conversation to seek the True.
This is the essence of the New Mysteries of Community, behind which stands the New Mysteries of Thinking. It is this which seeks a home in the dying and becoming of the GAS. In point of fact, it is only in such dynamic present conditions of near chaos that new impulses can truly enter.
At the same time, such an impulse is not driven by requirements out of the world of spiritual
inspiration that seeks for human beings to conform to the wishes of higher beings. Instead such higher
world impulses are far more interested in what the individual human
beings themselves want to become and to do. Michael waits for us to
choose, and Christ offers His very own Being to our need to know the
Good (see my essay: The Meaning of Earth Existence in the Age of the
Consciousness Soul, in my book American
Anthroposophy.
In this light, if we ask ourselves (such questions as) what are the needs
of
humanity (not the needs of the
members and friends of the GAS), that the (Mary) forces of the Souls on
the periphery can supply out of the anthroposophical impulse, it will
eventually come to our thinking that these needs are strongly connected
to the future direction of the World Economy. We can also observe that
the economic life of mankind is seemingly driven today by a great deal
of amorality, or as Thomas Aquinas wrote: “evil is the Absence of the
Good”.
The needs and purposes that then lie potential in the
GAS, if it can awake to the true nature of the New Mysteries of
Thinking and the New Mysteries of Community, is to provide a service to
human individuals whose task in their biographies requires their
participation in the future developments of the World Economy. This
development is a part of macro-threefolding - i.e. it involves a
maturation of macro-threefolding, and a conscious incarnation of the
Threefold Social Organism.
Instead of the narrow (and perhaps now doubtful) task of just providing teachers and farmers and doctors so as to continue to fuel what might well be a far too slow set of changes at the level of World Culture. The GAS could be providing remarkable and unique adult education to future and current business, political and community leaders.
We have come to understand through Rudolf Steiner the tragedy that
results when education fails to develop capacities in the human being.
The point being made here is that we do not need to just seed the world
with such as Waldorf Schools, waiting decades for the necessary human
capacities to mature and enter into the stream of macro-leadership of
the world. What the world hungers for presently is for the GAS to undertake part of the adult education
of world leaders and potential world leaders in all fields of inquiry.
We wash the feet of those who have responsibility in the world, instead
of putting forward our own narrow agenda of more Waldorf and so forth.
We stop serving ourselves, and instead serve others. At the same
time, we need to step boldly into this situation in the world - to
stand for something.
It is well understood that modern Business Schools (and
other institutions of higher learning) have failed in providing the
necessary moral education to their students that would then infuse the
ongoing corporate and wider culture with the moral strength required to
stand within the Belly of the Beast with Michaelic Courage. This
failure of traditional academic institutions is understandable, for it
is a task that cannot be done through formal education. The new moral
life available to humanity is only supported by freely participated
self-education. The individual must hunger to become awake and
transform their own soul forces.
Such possibilities are latent in the New Mystery of
Thinking and the New Mysteries of Community, but at present the leading
personalities of the Society and Movement* are often far too parochial
in their thinking to be able to offer such a Schooling. Much of that
which is old and no longer useful will have to be discarded, as a
necessary first step for the appearance of the new - the true cultural
foundations of the Third Millennium and the Age of the Consciousness
Soul.
*[Spiritual communities wait on us to provide the new cognitions needed for these changes. We are not to passively wait for them to inspire us - that is not their responsibility.]
At the same time individuals desiring to bring new forces of soul and
spirit into the realm of creative entrepreneurship (and other community
needs) will welcome finding an institution that will offer a four or
five week course, which introduces the individual into the arts of true
self-education. Instead of creating “anthroposophists” via the School
of Spiritual Science, we strive to create new human beings, who are
seeking true freedom and need offer no allegiance to the GAS, to
Steiner, or the anthroposophy we fantasize we understand. We support
real freedom via the School - not membership in our thing.
The GAS also itself needs this infusion of new personalities, as
well as new sources of income and capital. It is the former, the new
personalities, that will enable new sources of income and capital to be
attracted. Steiner gave us the model for this with the first Waldorf
School. Capital came there from an existing and vital financial
enterprise, and this capital then was spent (died into) education for
the creation of new capacities among free individuals. This is the
model for a reborn GAS - a school for the World, not a school to make
more lovers of things Steinerian.
In addition, these same (potential and existing) individual members of
the pragmatic entrepreneurial business community as well as other kinds
of community leaders, that would hunger for a deeper connection to the
world and their own true nature, will tend to have a much higher
capacity to pay fees than many of those drawn idealistic from only the
already overtaxed anthroposophical community. This will meet not only
the ongoing income needs of a fully functional faculty, but also be
able to retire the apparently rising amounts of debt. Individuals
currently at the GAS center in Dornach, who have labored for little pay
for many years, also should be able to at least semi-retire if this new
infusion of income and capital can be brought into play.
Caveat: Moments that involve crisis
and dramatic change and development often appear for a only a short
time, and then are gone. Without the letting go of the control over the
situation by present old guard GAS personalities, and the infusion
of new personalities into the situation, the GAS will be unable to
transform into its latent potential.
This general picture then takes us to two fundamental kinds of questions, both requiring more detail. The first type of question is what would a structure supporting such self-education look like? What would be the courses, who would teach, what can be charged, how do we determine satisfaction, and are credentials necessary?
And the second, is what kind of advertising presentation is needed in
order to find those interested in such work? How do we offer to human
beings something that matches their true hunger? What is the practical
(American and Earthly) Idea, after all?
To answer these questions in general we need once more to
turn to the question of need. Not the need of the GAS, but the need of
those who may hunger for a meeting with that which Anthroposophy can
offer to this time. Recall that Steiner said that when anthroposophy
properly enters the social world, it would disappear. If we assume, as
unfortunately has been done far too much, that what we are about when
we teach Anthroposophy is the teaching of Rudolf Steiner’s works, we
guarantee failure. Here in this regard is a long quote from Emerson,
but one quite worthy of deep attention:
Books are the
best of things, well used; abused, among the worst. What is the right
use? What is the one end which all means go to effect? They are for
nothing but to inspire. I had better never see a book than to be warped
by its attraction clean out of my own orbit, and made a satellite
instead of a system. The one thing in the world, of value, is the
active soul. This every man is entitled to; this every man contains
within him, although in almost all men obstructed and as yet unborn.
The soul active sees absolute truth and utters truth, or creates. In
this action it is genius; not the privilege of here and there a
favorite, but the sound estate of every man. In its essence it is
progressive. The book, the college, the school of art, the institution
of any kind, stop with some past utterance of genius. This is good, say
they - let us hold by this. They pin me down. They look backward and
not forward. But genius looks forward: the eyes of man are set in his
forehead, not in his hindhead: man hopes: genius creates. Whatever
talents may be, if the man create not, the pure efflux of the Deity is
not his; cinders and smoke there may be, but not yet flame. There are
creative manners, there are creative actions, and creative words;
manners, actions, words, that is, indicative of no custom or authority,
but springing spontaneous from the mind’s own sense of good and fair.
Anthroposophy is not taught by teaching Rudolf Steiner!
Anthroposophy is taught by inspiring others into a lifetime of mature
self-education. Anthroposophy is the active soul (...the path of cognition...), not the content of Steiner
lecture cycles (for details see American
Anthroposophy).
I am not suggesting, by the way, that all anthroposophical institutions
take on such a task, for certainly we still need to provide for those
who want to teach Waldorf, or learn biodynamics and so forth. Rather I
am just suggesting that the Center must recognize the needs of the
world for this Center to mature and be far less Steiner-centered in
what it offers. The world can gain a great deal if what is really
a very subtle transformation takes place. We stop being an institution
revering Steiner, and instead become a School supporting true human*
spiritual freedom (the fundamental goal of Steiner’s The
Philosophy of Spiritual Activity). The School
of Spiritual Science is something in communion with the various
communities of spiritual beings, but it is also meant to serve
humanity. Recall Steiner again: the Religion of the Gods is
mankind.
*[The spirit behind the choice to rename the Newsletter in America: Being Human?]
Let us now return to our questions...
First, what is the proper form of instruction? In this age of freedom,
it is essential that the adult student have the greatest latitude in
making choices. Only the individual i-AM (the verb that lives) knows itself well enough to
determine what it should take up on its own path to true
self-education. The GAS must stop offering courses in Steinerism* and
the material supportive of the daughter movements. As we instead wash
the feet of the need for true leaders of the next phase of world
civilization, it will happen quite naturally that the daughter movement
needs will be met.
*[Such as by providing yearly themes from the so-called Center, as well as defining certain Steiner books as: Basic. Why isn’t Lehrs’ Man or Matter basic, or Klocek’s new: Climate: Soul of the Earth, or Adam’s Physical and Ethereal Spaces, or just Steiner’s first book on thinking: A Theory of Knowledge Implicit in Goethe’s World Conception. Who decides what is Basic? Who actually knows what is Basic?]
This means that in the main center of the GAS - Dornach, as well as
other institutions such as Rudolf Steiner College in Fair Oaks,
California - offerings should most resemble a menu. Moreover, once the
adult student comes, they need to be able to more or less immediately
correct their course as they discover that this item or that item is
not to their taste. The faculty does not tell the adult student what to
do, but most carefully respects and encourages their freedom. Further,
we can not just teach what we think of as Anthroposophy. We are seeking
to add to world culture something it very much needs, and our teachers
and teachings must stop being so parochial.
Rudolf Steiner hoped the Society would be a meeting place of different
streams. One of the signs of its death is that this has not come about.
When we broaden what we teach beyond that of Steiner Steiner all the time Steiner, we will experience an infusion of genius from all kinds of other sources of wisdom. In accord with the times, which evoke a need for once more that there should be a conversation between the Kings stream and the Shepherds stream and between Platonists and Aristotelians, we should not expect that leaders of those streams are all going to be members of the GAS. The excessive worship of things Steiner in the Center has pushed people away, and now is the time for those barriers to be dissolved.
We can, for example, offer the usual artistic elements, but not require
them. Like a good restaurant, we might find that samples are the best means in the first week of a course (at
least three courses of this kind can be presented in each of the
Seasons: the Fall, Winter, Spring and Summer). The adult student gets to meet with several different instructors,
teaching a variety of matters, and then designs their own next few
weeks course of study in accord with this initial experience.
To make this more concrete, I would believe that the normal course
should be five weeks, with the first being the sampling activity, and
then the rest the immersion phase. This process also allows someone,
who cannot satisfy all their hungers, to return for a later courses at
another time. Keep in mind we are waking them up to their own capacity
for self-education, and that capacity will then foster all later
efforts. This is a far different, and far more important task, then
turning out little anthroposophists.
In the beginning, such a course of action will seem a bit strange, but
it will over time prove itself out in the satisfaction of the adult
student, who will be in the end the best advertisement. Some may find my use of the term advertisement not to
their taste, but we should consider that in order for the GAS to offer
services to the World Soul, it must wash the feet of that Soul. We cannot stand in a superior
relationship, speaking endlessly out of Steiner-said as if we knew
something others did not. Nothing will kill the living hunger of the
adult student more, regardless of how enthusiastically we present such
material.
It is the adult students’ minds and souls that are to be developed, and
only they can do that act out of themselves. Nor does that act depend
upon the reading of texts. No text can teach what a true introspective
life can teach. No text can teach the wisdom real reflection on the
life so far lived can teach. We serve the student, and by our washing the feet, we best model such moral and spiritual developmental
behavior.
At the same time, it is no small problem to consider what the public
face should be in such a situation (the reformed nature of brochures
etc.), and what it means to keep and retain what of the past that
should be kept and retained. Fundamentally this aspect best comes from
what the title of this paper referred to: The Conscious Death, and
the
Conscious Resurrection, of the General Anthroposophical Society.
The GAS no doubt has some kind of mission
statement. To engage in the true death gesture (the dying into becoming) that a real metamorphosis requires, would mean to
sacrifice (renounce) this mission idea, the whole past form of the GAS (all
its structures) and the nature and makeup of the faculty and the
classes. However, by this I only mean the ideas we have about these matters. Nothing in the ongoing
relationships, who is doing what and so forth that already exists is to
be let go. All this remains. What is allowed to die is the Ideal
Conception in which all this takes place.
This is not easy, and becomes a kind of intimate and difficult
soul-work. The individuals involved have to do this work, have to be
willing to sacrifice the old thoughts. Only through this intentional death of the Old Idea of the GAS, can the birth
of the New Idea find a suitable home in our souls.
Once the New Idea has revealed itself (been created by our conversations
out of the discipline of the Reverse Cultus), we will then
find more easily the nature of the new form and the exact means by
which we move from the old to the new.
Nor does this New
Idea need to take the shape as suggested - a
school in support of adult self-education for community and business
leaders. That offering above, was in part urged as a way of showing
that new ideas are possible, if we but let go of the past, so that the
future can speak into our shared present. All the same, it would be
dishonest of me to suggest that I have not been working with this idea,
of an institution dedicated to promoting self-education among business
and community leaders, now for many years.
Next it ought to be asked, what is my personal agenda in offering this
paper? Do I see myself as one of the new personalities that is to
operate or work in the GAS in the future? Since we so easily assume
individuals have personal agendas when they offer an initiative, let me
now speak to that question.
This question, in my view, breaks down into three sub-questions: Could
I participate? Would I participate? And, Should
I participate?
The Could aspect of the question refers to capacities - am I
capable of participating. The answer to this question is no, if the
idea of participation takes the form of lead. I am not a leader in this
sense, not having the right temperament (I am phlegmatic, not choleric)
nor the right experience. I am capable of being a part of something. I
do know a lot about how to work in groups and be a part of groups and I am also very familiar with the inner
processes connected to the Reverse Cultus - an
essential aspect of the New Mysteries of Community.
As to Would I participate - this is first a question of my freedom,
and second a question of what would I be participating in. The second
aspect is very important to me, for it would determine the answer to
the first. I would not participate in something that was not courageous
enough to really undertake the death process needed a for true
conscious metamorphosis of social form.
As to Should I participate - that is for others to determine. In
point of fact, it is the most important of the three. Without an honest
invitation, coupled with a recognition of my capacity to contribute,
nothing I could offer would have any meaning.
As a member of the social environment (the Periphery) in which the GAS
exists, it has been my pleasure to offer this paper as a contribution
to that work. Whatever happens next, it is my hope and wish
that the GAS finds its way to weather its current struggles, such that
that which is in
between - the Christ, can be just that help
that is needed.
This means that not only is this Idea valid from the point of view of the Good, it is
also economically and socially viable, because it will be based on
recognizing with the New Mysteries of Thinking how to wash the feet of
the real needs of humanity in this age.
* * *
part two
the
Reverse
Cultus: an imagination
The Circle gathers, with one shared intention - to consciously work with the spirit. No member of the Circle is more important than any other member. First in silence they recall what Steiner taught about why Judas had to kiss Christ. The truth at that time in Palestine was that when crowds gathered to hear teaching, the teaching came from all those in the circle around Christ. The Christ spirit spoke through all, first one and then another. For this reason Judas had to kiss the One who was the center, otherwise the Centurions would not know whom to arrest.
After this mood is engendered, in which each recognizes in the other a
true source of spirit presence, the members of the group begin to
speak. What they offer is not a pre-thought theme, about which one may
be more expert than another, but rather the simple feelings of their
hearts in the moment. These heart-felt concerns are the sharing to each
other that opens the hearts to each other. The Circle meets each other
in this art of coming to know each others deepest concerns, which can
(and often will) be entirely personal. This knowing of each other is a
great gift to give and to receive.
In this brief sharing will begin to emerge the spirit music latent in
the coming conversation, for the co-participating spirit presence knows
the truth of our hearts, and is drawn to these concerns out of the
darkness represented by the Threshold and into the light and warmth of
the sharing. Thus, in acknowledging each other in silence as also true
speakers of the spirit, and then in sharing the true matters of the
heart as exists for each at that moment in time, the Chalice is born in
the Ethereal - in the mutually shared world of thought.
Now comes the Art of Conversation, the Royal Art.
Here too no one is better than another for as Christ is quoted in the
John Gospel: “What’s born of the flesh is flesh, and what’s born of the
breath is breath. Don’t be amazed because I told you you have to be
born again. The wind blows where it will and you hear the sound of it,
but you don’t know where it comes from or where it goes; it’s the same
with everyone born of the breath”.
The breath of spirit blows where It wills, not where we will It.
The Royal Art is deep indeed and begins (as Tomberg expressed it) by
learning to think on our knees. At the same time, these inner skills of
thinking and listening will have little effect on where the wind blows,
and while the study of The Philosophy of Spiritual Activity may make us
individually more awake inwardly, the will of the spirit presence in
the conversation belongs to that spirit presence, not to us.
So the conversation proceeds in the heart-warmed Chalice of the shared
experience of the world of thoughts. Each contributes what is thought
in them. Together a weaving of a whole is sought, but no one can judge
whether anyone else’s contribution is a needed thread or not. Often,
for example, something, which on the surface seems antagonistic or
oppositional, is precisely what is needed in the moment to stimulate
another in the offering of their part of the whole.
It is possible then for this circling weaving conversation to rise, in
the nature and the substance of its overall meaning, nearer and nearer
to spiritual other-presence. It will not do, however, to believe that
as the conversation of the members of the group draws near this
other-presence, that It will tell us what is true and good. That would
violate our freedom. The true touch of the wind in the soul is
otherwise in its nature.
In each soul lie latent embers of spirit recollection, spirit
mindfulness and spirit vision. We are already as thinking spirits, in
the spiritual worlds. What is fostered in the Chalice is something
rooted in the teaching of Christ: Wherever two or more are gathered in
my name, there I am.
He is with us.
Moreover, He is very interested in what we choose to think, not in our
obedience to Him. Our obedience we owe to our higher self, not to Him -
that is to the Not I, but Christ in me. He loves everyone in the Circle
equally, and observing the latent embers of recollection, mindfulness
and vision within each separate soul, He aids our communion by
breathing on these embers. He gives to each, according to that
individual need, that aspect of His Life which is His Breath - what
John the Baptist in Matthew 3:11 called holy breath. [“Now I bathe you
in the water to change hearts, but the one coming after me is stronger
than me: I’m not big enough to carry his shoes. He will bathe you in
holy breath and fire.”]
With His Breath, during the communion that is the conversation in the
Chalice, the latent embers of our own soul are given Life. Within the
thoughts of each arise that which belongs to each, but which is also
seen by the Love of Christ, and enthused with His Life. We rise on the
moral quality of our will in recognizing the spirit presence in each
other, and in the sharing of the concerns of our hearts; and, as we do
this, the weaving of the thoughts into a whole - still resting on our
own insight and will - is given Eternal Life, in the form of the good
and the true.
Thus revealing the truth that: “I am with you every day, until the
culmination of time.” Matthew 28:20
* *
*
part three
Events in Dornach - and their relationship to the
logos order of the world -
In order to understand social life, and see
the place of individual social forms in the totality of this social world, it is necessary now to raise our sights so
as to appreciate the logos order of the world itself - that is to see the
organism
of the social world that has arisen
through the Creation, and then the Incarnation, and now the true Second
Coming.
The first obstacle to such seeing lies in a common error, shared by
large portions of humanity, that sees history and events as central,
when in fact these matters are merely the stage setting or backdrop
against which the individual biography finds its own drama unfolding.
From the standpoint of the Creator, the individual human spirit is the
meaning-moment of the Creation, and all order (in its higher
sense) comes into existence so that individual biographies can gain
what they need.
To understand this requires only that we think about the universal
characteristics of a biography carefully from the point of view of any
individual as a center. This can be done as follows.
Each is born into a physical body in a specific place and time. This
organization of birth actually has four bodies: warmth or ego body,
astral or desire body, ethereal of life body, and material or physical
body. These bodies are the home and temple for the spirit. From another
point of view we also can see this structure: spirit, soul and body.
Both are simultaneously true, it is just the different questions we can
ask that brings out the different details.
Already at birth the substances of these bodies are determined by
various rules, although the substance nature of the different bodies
varies (spirit and matter for example are highly different in a
qualitative way).
When we are born we are also born into a social context. This includes
a specific family constellation, a particular (local) community and
certain features such as language, culture and geographical location.
The incarnating spirit also brings a kind of past, which we can call
karma, but even that term hardly gives us the dynamic nature of these
features. Each I-am is different and unique from every other I-am.
While we can look at the universal features of all human beings as
sharing many similarities, the most profound and powerful aspects of
any incarnation are individual and unique.
There is only one of each kind of human being - in fact that is an
essential feature of being a human being - we are truly and profoundly
individual - we are like no other.
The ways we are the same determines much of the details of how our
lives are lived. The ways we differ determines our deep past (prior
incarnations) and our ultimate destiny.
As we live out our biography we encounter many different kinds of communities, in the broadest sense, in which that term can have meaning. Family and village and town are only one such characteristic. If we have a certain limit due to a physical or mental lack (such as deafness), we will also be a member of that community - the community of the deaf.
These sources will bring about a specific world view - a set of ideas that is carried by the language and culture which we are born into. That we can overcome this birth-given necessary characteristic is also a fact of no little importance. The world view can be too parochial, and thus a prison for our I.
Because of who we are as a unique kind of being (being human is only
one of several possible universal shared characteristics), the
biography is organized in order to give us various types of experience.
This meeting of the I-am during incarnation, with its particular and
unique experiences, is what life is for. Thus we can say that a
unique and individual kind of spirit incarnates in order to have a
unique and individual experience. Granted there are many superficial
types of experience, but the reality is that the totality is not the
same for anyone.
With language we also get ideas. The spoken word and the conceptual
world bear particular connections, whose details are worth
appreciating. One of these is that meaning itself is individual and
unique. When I use the word love, for example, I mean it in a way that
is completely different from the meaning given to this word by any
other being. The differences may on occasion be slight, but they are
inescapably there.
One of the many consequences of seeing this logos order is the
realization that to be on the Vorstand of the GAS, or in one of the
Sections of the School of Spiritual Science located in Dornach, is to
have an individual meaning in the eyes of Christ that is no more
important or no less important than a criminal on death row, or someone
dying of AIDS in Africa.
In a similar vein, the idea of anthroposophy is not any more or any
less significant than the ideology of a terrorist in Pakistan. It is
not that meaning is relative or not relative - it is that meaning,
along with all that is, just is. Members of the GAS do a work that they
have incarnated to do, and it is no more and no less important than
what a brothel owner in Thailand is doing. Christ loves each kind
equally, and has made a world which accommodates each kind equally.
No doubt some members of the Vorstand were in previous lives more like
the criminal on death row, than like the priest leaders of a modern
mystery school they might today believe themselves to be.
Properly understood, the appreciation of this aspect of reality gives
us a great deal of freedom. This is because when we consider our work
more important than it really is, we make a prison for our own I - we
dig a kind of rut in which our biography will have to run, because we
have conceived our work in a way far out of proportion to what it
actually is.
When Rudolf Steiner encourages us to do something out of the love of
the deed he is pointing us in this direction. We only gain problems by
raising the deed up in relationship to the deeds of others, which is
why Christ modeled for us the washing of the feet.
Dornach is not a special place. It is just a place. Anthroposophists
are not special people, they are just people. Now it is possible that
if anthroposophists conduct themselves in certain ways in Dornach, that
other people will find what is done there for the love of the deed
useful to them. At the same time there is nothing to compel them to
find what we do useful. And we can’t act in such a way that they do
find it useful - that is we can’t force their interest. That interest
belongs to their freedom.
At the same time there is what we might call human nature. So human
nature could not help but make evaluations of Steiner, and of what he
taught, as regards this specific quality: more important than other
deeds. Then because his students had egos,
they then attached themselves to this more important thing they thought really existed, and which allowed
them to feel more important by teaching Rudolf Steiner to the world.
This is not a new attitude. The Creation in fact takes account of
this possibility, which is one reason why we get to have many lives in
order that eventually we will get over ourselves. This is also one of
the reasons Christ said that unless we become again like little
children, we cannot get into the kingdom of heaven. A child is a being
that is so completely egotistical that it passes beyond egotism. To be
spontaneously child-like is to risk social censure, yet that is
precisely what saves us from the excesses of gravitas (the ahrimanic)
and the excesses of selfishness (the luciferic). The more true we are
to self, the less we are self, for the real nature of the I-am is
selfless.
Here is Christ again - pay attention particularly to the last lines:
"Do not think
that I came to bring peace on the earth; I did not come to bring peace,
but a sword. For I came to set a man against his father, and a daughter
against her mother, and a daughter-in-law against her mother-in-law;
and a man’s enemies will be the members of his household. He who loves
father or mother more than Me is not worthy of Me; and he who loves son
or daughter more than Me is not worthy of Me. And he who does not take
his cross and follow after Me is not worthy of Me. He who has found his
life will lose it, and he who has lost his life for My sake will find
it.
Dornach needs to get over itself. Dornach is just a social collection
of individual human beings that have shared karma. At the same time, we
all live in a cultural frame in which comparison is so common, most our
words have such a quality. There is no up without down. There is no
better without worse. If one can be more moral, one can be less moral.
If we have a region of the Earth where people gather to celebrate the
work of a particular human being, in this case Rudolf Steiner, then
there are also places where he is not celebrated.
If one has learned of him, one can teach about him. The problem comes
when we form the idea that others should have the same affections
toward him and his work that we do; or, if we form the thought that
because we can imagine the world as a better place if everyone was just
like us, then clearly the world should go in that direction - that is
people ought to learn of Rudolf Steiner, as they will be better for it.
Though common, such thoughts are not quite right. Why?
Because they violate the very freedom which was the core of Steiner’s
own work, and which is at the core of Christ’s Love. Anthroposophy not
only cannot be imposed upon the world - to seek to impose it would
destroy it. A lot of people get this, however, and realize it is by
example that we must live. Then our life demonstrates, and others are
free to take from that demonstration, or not.
Yet, what does Dornach demonstrate? It demonstrates an infatuation with
all things Steiner, and makes itself into a Center of Steiner thought.
Is that really what Steiner himself hoped from Dornach?
Obviously, I don’t think so, or it would not have been possible to
write about: The
Conscious Death, and Conscious Resurrection, of the General
Anthroposophical Society.
Joel A. Wendt
in the Season of St. John’s Tide, 2010
*
*
*
This next essay was published on my website some months ago,
and is included in the book, Dangerous Anthroposophy, a collection
of essays on the Society and on fundamental new social science work.
Bitter Medicine*
Saving
Anthroposophy
from the Anthroposophical
Society and
Movement
by Joel A. Wendt
*this title is borrowed from a comment by William Bento
in his review of my book American Anthroposophy.
Words are tools of communication. One person’s experience
of Anthroposophy
will naturally be different from another’s.
Each needs to be part of the larger conversation. Will some
perceptions be better? Perhaps, and perhaps not. Perhaps the best will
always be our own. This is my part ... and once again :-) ...
from the interior of this article:
“...even Steiner lamented in Awakening
to Community (lecture three, Feb. 6th,
1923), on the consequences of failing (which has happened) to properly
take up The Philosophy of Spiritual Activity (or Freedom): “The
way
it should be read is with attention to the fact that it brings one
to a wholly different way of thinking and willing and looking at
things....The trouble is that The Philosophy of Freedom has not been
read in the different way I have been describing. That is the point,
and a point that must be sharply stressed if the development of the
Anthroposophical Society is not to fall far behind that of
anthroposophy itself. If it does fall behind, anthroposophy’s
conveyance through the Society will result in its being completely
misunderstood, and its only fruit will be endless conflict!"”
* * *
This essay may seem to contain the idea that something is wrong with the
work being done in the Anthroposophical Society and Movement. This is
not really the way I see the situation. Rather we are involved in an
effort to incarnate something - let us call this something Anthroposophy. This Anthroposophy is something new
in human evolution. It is opposed by those Beings whose work is meant
to give opposition - that is to resist something. This resistance is
crucial, for only with this resistance does the I of the human being,
during its earthly existence, find something to push against so as to
become awake to itself. The resistance is necessary in order that the I
exercise its essential being - to have to struggle to manifest
its ultimate core, which Rudolf Steiner called: the Christ Impulse.
This Opposition to the incarnation of Anthroposophy is/has been more successful from within the Society and
Movement, than from without. Our weaknesses (the beam in our own eye)
are more dangerous to the incarnation of Anthroposphy than are the weaknesses of the world (the splinter in
theirs). We, as a community of anthroposophists, tend to act is if we
know something when we do not, and we ignore knowledge we have. To
oversimplify: we know there exists what might be called an awake and
free mind (one that achieves what Steiner sought for us to achieve
through his book The
Philosophy of Freedom); and, at the same time
we ignore those influences that come to us from our yet semi-conscious
mind - the mind before it awakes from its unfree state.
Our natural unfree state has consequences in just how accurately we
believe we understand what Steiner taught, or how well we appreciate
the errors of thought we introduce into our view of the world because
of our natural unfree condition. Our unfree state is an intended
condition. It is connected to karma, and to the rules and nature of the
underlying problems we recognize as the evolution of consciousness. The
very idea of the evolution of conscious presupposes progress from one state of mind
to a more developed state. Steiner spoke of these when he described
certain future states of consciousness as being dependent upon our
willing them into existence.
This
Anthroposophy (the free state of mind, as
will be developed in detail later) is then a new human capacity (and not the only coming capacity), that is to be born
via the Christ Impulse. In the First Leading Thought Steiner described
it as “a path of knowledge”. The I has to strive to incarnate this new
capacity into human civilization. This essay is about that striving and
that struggle to incarnate Anthroposophy, into human
beings and thus into human civilization. Such a process, as it unfolds
in human history, does not arrive at its full development immediately,
or all at once. Steiner’s work, and the work of anthroposophists in the
20th Century, was not any ultimate result (which would then continue
for all time as any kind of tradition or established Way, or even a
particular point of view), but rather a difficult, yet essential,
foundational beginning.
We then (in the 21st Century) are in the first part of
the middle of this multi-Century process. Moreover, within the slow continuous passage of the torch of this task to
younger generations, consciousness itself continues to evolve. Steiner,
by necessity, had to speak and write mostly in the language of the
Intellectual Soul and to people who were themselves mostly unable yet
to manifest the Consciousness Soul. Our phase (in the 21st Century) is
to move from Intellectual Soul language, to Consciousness Soul language
- to build a bridge as it were.
The Intellectual Soul language is more ideal/conceptual, and by its nature has to borrow some of its imagery from the world of the senses. The Consciousness Soul language is more experiential and concrete, and tries to make direct reference to inner states of consciousness. For Steiner, the sublime experiences he endured in order to create for us the ideal/conceptual language of Spiritual Science, bear little relationship to the terms he gave us for our understanding. Our Consciousness Soul language too must be generated from experiences, but at the same time will be less ideal/conceptual and more experiential and concrete. The following paragraphs will hopefully provide some examples. This trans-formative passage from the ideal/conceptual to the experiential/concrete is part of the incarnation process of Anthroposophy - a movement from the more heavenly toward the more earthly and fully incarnate.
It is a simple fact that most individuals consider themselves good. If they have a degree of spiritual maturity, they will recognize that they are also flawed. St. Paul is said to have written something like this: That good which I would do, I often can not do; and, that evil I would not do, I often yet still do. The future maturation of the Anthroposophical Society and Movement (in the sense of the so-called daughter organizations), as a truly spiritual organism, requires the confession that this applies to us. We try hard to do good, and we often fail. This essay is about understanding some of these failures in a way that enables us to find the next steps in our shared striving to bring forward this particular good - the incarnation of Anthroposophy, as a free* state of mind.
*[This free state of mind is quite different from the idea of
liberation - or enlightenment - which comes to us from the cultural
East. This idea of liberation from the East has its roots in a spirit
recollection of the primordial state of consciousness, prior to the
full incarnation of the ego, or the I - this perception of the nature
of the I being a central concept in Steiner’s experiences. The Eastern
view compares our present ego state with their ancient and traditional
recollection of the previous nature of the ego, prior to the full
impact of Christ’s Incarnation on the underlying nature of the ego
itself. The ego we possess today is not that ancient ego, which
difference results in most systems of enlightenment being atavistic in
nature - that is their tendency is to move the soul toward its prior
conditions or states of being and not toward its essential and true
potential future as an expression of the Christ Impulse. There are many
additional nuances that can’t be discussed here for reasons of time and
space, regarding which the present paragraph should be considered
inadequate.]
* * *
Recently the Evolving News for Members contained a review of my book American Anthroposophy. While I was quite happy to have that book reviewed by my long time friend William Bento (at his own initiative), I confess I was not completely satisfied with how William represented that work. He clearly put his own stamp on its meaning, but for me this resulted in the absence of the mention of material that I had considered the most important in the writing of that book. In part to rectify that situation - that is to represent the book in a more adequate or whole fashion - I have written this essay. But that is secondary, for the primary matter to be discussed here concerns the future of Anthroposophy, which will depend upon the material below being given a serious hearing among the members and friends.
The book American Anthroposophy was the
culmination of over three decades of inner work and reflection on the
nature of Anthroposophy, and on the current state of its practice among members
and friends of the Society. The first anthroposophist to whom I shared
aspects of my biography (Mary Rubach, in 1981), remarked that in her
view I was born an anthroposophist. In point of fact, I had been moving
in the direction of fully conscious introspective work for almost seven
years before even meeting Steiner through his books in 1978.
As an eventual consequence of this work of introspection, one of the tragic elements of my encounter with the Society and Movement was to discover the absence of actual evidence of living and true introspective practice (in the mood of Steiner’s The Philosophy of Freedom - or Spiritual Activity, and A Theory of Knowledge Implicit in Goethe’s World Conception). Regardless of how carefully I looked for it, I could not find it in the circles of anthroposophical practice. In study groups, and in lectures, in conferences and in publications, there was an almost complete lack of understanding of the implications of the problem of knowledge*, or how it was that Anthroposophy was itself distinct from the content of Spiritual Science. Nor could I find an adequate appreciation of how it was that Anthroposophy, as an idea or concept, or as a practice, needed to be understood. In a room of ten so-called anthroposophists, one could easily get ten different definitions.
*[As early as 1972 my biography confronted me with the need to
understand and appreciate the relationship between my thought and my
experiences, especially in the light of my conscience. It was Life
itself that asked the question - one need not always come to Anthroposophy via Steiner.]
One could ask how such a judgment (concerning the absence in anthroposophical circles of introspective practices) might be made, which is a quite legitimate question. The simple fact is that both above books contain very specific kinds of ideas and vocabulary, and the absence, of those concepts and terms in the conversations and the writings of anthroposophists, reveals that this material has not been adequately studied. Moreover, those who actually work deeply with those books, as suggested above by Steiner in the quote from Awakening to Community, no longer think and will in the same way as before. The general absence of these ideas and terms, as rooted in an actual new experience of willing and thinking, was then (beginning for me as far back as 1980) observed in all my encounters with the Society’s conversations and writings, and still can be observed even today.
Yes, there were tiny places where I would eventually discover
individuals (Barfield, Kuhlewind, Ben-Aharon, Gordienko etc.) that had
made the journey to follow in Steiner’s own path of development, as set
out in the above books, but the central problem he resolved - the
problem of knowledge - was not only still a mystery to ordinary
anthroposophists, but it is hardly spoken of from out of the circles of
leadership in Dornach or in the Councils in America. Let me now review
that problem - the
problem
of knowledge - so that the reader of
this might better grasp my meaning here. For Anthroposophy is the answer to that problem, and upon understanding
this the whole future ability, of the Society and Movement* to actually
properly represent Anthroposophy to the world,
depends.
*[I am using the term Movement here to mean the gesture of Spiritual
Science as it moves through the social world of humanity, as fostered
by the Society. There is another way to use the term Movement, and that
is to mean or make reference to the supersensible School of Michael.
These two, the supersensible school and the social gesture, are related
at the level of inspiration between the Spiritual World and the Social
World of humanity, but they are not identical.]
First some history:
Steiner’s biography intersected the culmination in the 19th Century of
the impulses of natural science, and the materialism that had been
infecting humanity for centuries, which materialism Steiner was later
to characterize as: the Ahrimanic Deception*. The spiritual destiny of
Western Civilization, and its influence on the whole world, was in
large part meant to carry humanity to a moment of crisis, where direct
personal knowledge of the spirit was to be so completely lost, that
individual human beings were to feel, as Time Magazine was to ask in
1966: Is God
Dead? Steiner described these facts with
references to the end of the Age of the Kali Yuga in 1899, and the
beginning of the Age of Michael in 1879. The End of the Kali Yuga is
the culmination of an eons long descent into matter that resulted in
completely severing our original relationship to the Divine. The latest
regency of Michael as Time Spirit marks the beginning of a certain
phase of the counter-gesture - the movement toward reintegration with
the Divine out of human freedom.
*[I would prefer the term enchantment to deception, but that is more of an artistic choice than a purely
factual or scientific choice.]
This was a crucial stage in the Evolution of Consciousness, for only in
that arid inner desert of The End of
Faith (as the writer Sam Harris was to put it
from his point of view) could the I of the human being discover the
forces within
itself, out of which an authentic hunger for
knowledge via direct experience of the Spirit could be reborn. The Gods
meant to set us free, and free we had become (under the influence of
the Ahrimanic - Deception - Enchantment - materialism in all its
forms). Steiner, in fact, came to characterize the impulse to Anthroposophy, in the First Leading Thought, as a hunger. “Anthroposophy is a path of
knowledge, to guide the Spiritual in the human being to the Spiritual
in the universe. ... Hence only they can be anthroposophists who feel
certain questions on the nature of man and the universe as an elemental
need of life, just as one feels hunger and thirst.”
Only in the stark aloneness of the spiritually isolated individual
self, could the want be freely formed by the I to once more have knowledge - as direct experience - of the Spirit.
Unfortunately, what I had come to observe among anthroposophists was
that they were trying to satisfy this hunger, not in the sense of
knowledge as direct experience, but mostly in a secondary and
derivative fashion through the reading of Steiner’s works. Let us not,
by the way, consider it any kind of grievous flaw that such an approach
became common. Rudolf Steiner had stated that if certain tasks were not
accomplished by the membership during his lifetime, karma would hold
sway - that is, after his death the karma of the members would be the
dominate influence, rather than be overcome by the profound and free
spiritual activity which he taught and urged. Keep in mind that true Anthroposophy - as the inner solution to the problem of knowledge -
can only be incarnated socially in stages over a few centuries (a few
individuals can advance ahead of this wave front in the evolution of
consciousness, but a wider general evocation of the capacity of Anthroposophy will take considerable time).
After Steiner’s crossing over into the spiritual world in 1925, the
Vorstand fell into inner conflict (karma held sway), and ultimately the
National Societies split from the General Anthroposophical Society as
Europe itself succumbed to the forces of Opposition, which sought
thereby to crucify and entomb the Central European (mostly German)
Spirit. With this fall from Grace, the Society and Movement then lost
the ability to grasp, with the proper consciousness, the Michaelic
Cosmic Intelligence Steiner had known and shared, such that following
World War Two only isolated individuals could become true
anthroposophists.
At the beginning of his life’s work, as Steiner was maturing as a
thinker, the underlying Spirit of Natural Science
itself represented an emerging aspect of the Christ Impulse. Steiner
even remarked, in The
Philosophy of Freedom, that Darwinian
evolution, if followed out to its ultimate observable human conclusion,
would lead to ethical individualism: “Ethical individualism, then,
is the crowning feature of the edifice that Darwin and Haeckel have
striven to build for natural science. It is [a] spiritualized theory of
evolution carried over into moral life.”
[Chapter 12, The
Philosophy of Freedom] Yet, among
anthroposophists, this remark itself has not been fully understood and
appreciated. We need to discover why.
When Steiner began this work, he started in a very
specific place, because he could see through his own direct experience,
and his understanding of the time, that this place was the place at which the central
spiritual/ethical problem for the I could begin to be tackled. This was the place and the time the
modern existential problem of knowledge was most profoundly present -
at the end of the 19th Century, and so Steiner’s earliest three books,
except for GA 1, (the two above as well as Truth and
Knowledge - his slightly reworked
dissertation) concerned what in the field of philosophy was the problem
of epistemology or knowledge (i.e. GA 2, GA 3, and GA 4). He was later
to remark that all that he did subsequently as a spiritual researcher
was grounded in those works, and further that all* of Anthroposophy was (in a way) contained in his book The
Philosophy of Freedom.
*[from a conversation between Steiner and Walter Johannes Stein
in 1922: “ I
asked
Rudolf Steiner: ‘What will remain of your work thousands of years
from now?’ He replied:'Nothing but The Philosophy of Freedom. But
in it everything else is contained. If one realizes the act of freedom
described there, one can discover the whole content of
anthroposophy.’ “.
Part of the reason he said “nothing”, is because he knew that his terminology, as presented as the content of Spiritual Science, would not last, because it did not actually accord with true spiritual experience. This language was a created artifact, produced in order to help people understand basic structural relationships within the organism of the spiritual world (e.g. the organization of spiritual hierarchies, the relationships of folk spirits to spirits of personality and form and so forth). We could make an analogy with an x-ray of a human being, that only grasps the most rigid and dense elements, and leaves out the more living parts; and, more crucially, it leaves aside the completely non-physical experienced nature of the consciousness of the human being. In a like way the teachings of Spiritual Science, conveyed through specific choices as to terms, mostly presented the fixed structure of the relationships of the Beings of the spiritual world. Steiner could tell us the bare outline of what Michael or Ahriman intended, but not provide for us what it felt like to experience via Inspiration and/or Intuition, the true nature of these Beings and the qualitative sublime nature and/or power of these intentions. Please recall how often he actually said that most of spiritual experience could not be conveyed by language.]
What is
the problem of knowledge?
As Steiner has pointed out to us, human consciousness is so inserted
into the world, between birth and death, that its (the world as a
totality, including ourselves) fundamental reality is split* into two
pieces: thought and experience, or concept and percept, are separated
from each other. Even our naive consciousness can become aware of this,
for clearly the world (especially of the senses) and our thoughts about
that world, come toward our I from two different directions. For many
people, the sense world experiences overwhelm the interiority of the I,
and the inmost thoughts are reduced to (or believed to be) of little
import (we have this saying: it was only a thought).
*[This “split” or division is the intended result of the descent into
materialism - the separation of the developing ego out of, or away
from, the Divine.]
To solve the problem of knowledge is to heal this split while
incarnate, and to consciously (as an act of inner will) bring thought
and experience once more into their natural - meant to be reintegrated
- connection. This meaning of Earth Existence, as
we noted above, requires the density of incarnation in order for the I
to have something which resists its efforts. No longer then should we
experience: it is only a thought, for thought is Spirit. Steiner even wrote of
this in Occult Science in reference to
the above two basic books on thinking activity, as follows: One who wholeheartedly
pursues the train of thought indicated in these books is already in the
spiritual world; only it makes itself known to him as a thought-world.
The retired Christian Community priest and
author of the book The Other
America: the West in the Light of Spiritual Science, Carl Stegmann, characterized this new (living) thinking (that results from achieving the goal
of The Philosophy of Freedom) as
clair-thinking. Stegmann also said in his last lecture to his American
students before returning to Germany in 1985, that the split in the
Society was the result of people not knowing what to do now that
Steiner had died. Instead, spoke Stegmann, of looking for him where he presently was, across the threshold, most looked for him in the
residue of his past - his lectures and writings.
Unfortunately, for the Society and Movement, few have followed this
path of clair-thinking or direct knowledge, which was Steiner’s own
path. The scientific introspection (soul-observation) is not practiced,
and most in the Society and Movement spend a great deal of their time
reading the works of Rudolf Steiner to the exclusion of true
introspective investigations. As a consequence it is not even known to
the members and friends what the significance is of the act of reading,
as distinct from an act of original thinking. Without a
practical grounding in the arts of introspection (soul-observation),
much true self-knowledge will escape our perception.
To repeat and reemphasize: The whole language in which anthroposophists
tend to frame their work is painfully empty of an appreciation of the
problem of knowledge, as well as the role of reading about the Spirit
as against direct personal experience of the Spirit. In addition, we
don’t appreciate the confusion that comes when we sit in circles and
draw from memory our favorite Steiner quotes, instead of engaging each
other from the place of the own original thinking out of our I. It is
only true thinking (as understood via Steiner’s teachings in the books
he wrote at the beginning of his life’s work) that heals the split
between thought and experience. We can believe we understand all kinds
of things spiritual through reading Steiner, yet never realize in
practice our own spiritual perception in thinking at all.
In a sense, the members and friends of the Society and Movement (in
their present stage of interior development) have a strong tendency to
drown the true thinking of the own I in a profusion of Steiner-thought
to the exclusion of our own natural wonder about the Spirit and the
thought-content that wonder would produce were we not to over-shackle
it to concepts rooted in the past and entombed in a text. This is not
to say that the study of the content of Spiritual Science is of no
moment, just that we need to not mistake the product of thinking about
something we read, from what thinking can perceive if it strives for
original thought about its own spiritual experiences. The first of
these experiences are related to thinking itself, and for this reason
the objective observation of the own soul is the place this learning
must begin. Anthroposophy can not be found in a book - it only exists within our
own souls as a potential activity.
Buried within Steiner’s work is an even more subtle problem connected
to the relationship between perception and thinking. Ultimately
(according to Steiner) the I needs to reach some practical experience
of the thinking in perception and the perception in thinking. This set
of terms (thinking
in
perception and the perception in thinking),
however, is a ideal way of representing the solution to the problem of
knowledge in concepts - a kind of end-set intellectual soul
terminology. It can confuse the seeker it they expect to immediately
arrive there, without discovering or noticing the details of the
journey.
This true thinking, and its related problems, is unknown to our
institutional leadership, otherwise they would have a great deal to say
that they do not say. I recently (August 2009) wrote a review of
Prokofieff’s book: Anthroposophy
and
The Philosophy of Freedom, which book is
so badly thought out, and so full of errors and failures to even begin
to appreciate what was in Steiner’s book (The
Philosophy of Spiritual Activity), that
(whether knowingly or not) one of the most popular leaders of our
Society and Movement ends up serving the Opposition, not the Christ.
Now I discussed with Prokofieff the underlying problem of knowledge,
briefly (for about 15 minutes), at the Ann Arbor Conference in 2005,
particularly in the light of the Gordienko book that was critical of
his work (Sergei O. Prokofieff: Myth and Reality). I explained to him that I concurred with her
observation that he did not know the Consciousness Soul as an
experience, or Goetheanism, or the Philosophy of Freedom as an
experience. His reply, which had some instinctive wisdom, was an
oblique assent to my comment there - he said: “None of us are perfect”.
My comments here are not personal to him and we need to see that
Prokofieff, in this flaw, is really only acting according to the
standard of behavior he was taught as he joined the Society, and is
thus simply an archetype or characteristic-like representative of
something that is in general practice throughout the anthroposophical
world-culture. Far too much of what happens in the Society and Movement
tends to oppose the incarnation of true Anthroposophy, because of the simple fact that the three-fold double
complex is able to derail our best intentions from within our own
souls. You can read details about this three-fold double complex in my
book: American Anthroposophy (see
the essay: The
Mystery of Macro and Micro Evil: the relationship of the Shadow - the
three-fold double complex - to the American Soul), but this needs to be clear here: Out of our
subconscious (where resides not only the three-fold double complex, but
the embryonic super-consciousness as well) come forces which we cannot
awake to or master, unless we travel the rite of passage that leads
toward the healing of the split between thought and experience. Our
karma, as part of the descent into materialism, is to live in an unfree
state, and we can remain asleep to that condition, or learn to awake to
it.
It is because we are human and flawed that errors of thought enter our
work, and due to the way social life itself operates we easily go into
a kind of collective sleep with regard to these shared natural
weaknesses. The process of the incarnation of Anthroposophy requires time, and resting as it does on human action it
will not happen automatically, or without mistakes. We must eventually
learn to do it consciously - we must intend this incarnation process
with full understanding and knowledge of what we are about.
These problems are everywhere in the Society and Movement precisely
because we don’t even adequately discuss the problem of knowledge, must
less strive to heal it. This fact is why it is necessary to write the
title to this essay: Bitter
Medicine: Saving
Anthroposophy from the Anthroposophical Society and Movement. This fact is why (as pointed out at the very beginning
of this essay) even Steiner lamented in Awakening
to Community (lecture three), on the
consequences of failing (which has happened) to properly take up The
Philosophy of Spiritual Activity (or Freedom) - to repeat: “The way it should be read is
with attention to the fact that it brings one to a wholly different way
of thinking and willing and looking at things....The trouble is that
The Philosophy of Freedom has not been read in the different way I have
been describing. That is the point, and a point that must be sharply
stressed if the development of the Anthroposophical Society is not to
fall far behind that of anthroposophy itself. If it does fall behind,
anthroposophy’s conveyance through the Society will result in its being
completely misunderstood, and its only fruit will be endless conflict!”
William Bento’s review called the kind of critical* thinking about the
state of the Society and Movement, that is part of my book: bitter medicine; and, I suppose it is not something many will want to
willingly taste. At the same time, living thinking, as discovered on
the path of Steiner’s books on introspective science, is absolutely
necessary if Steiner’s great achievement in solving the problem of
knowledge is not to be lost to humanity for more than a thousand years,
just as Aristotle’s works were lost in the formative days of Western
Civilization. If anthroposophists do not wake up to the fact that many
current leading personalities (as well as most of the members and
friends) do not
understand** the problem of knowledge, then
the Society and Movement will become the gravest opponent to true Anthroposophy possible.
*[Steiner often reminded his listeners, that certain remarks he was
about to make might appear to be critical, but that they were instead
intended only to represent the truth. Criticism is not the same as
critical thinking, which is a rigorous examination of the validity of
certain propositions or points of view. To test certain typical
thought-forms, common to anthroposophists, for their logical coherence
or factual basis, is to critically examine their work, not to criticize
the personality of the thinkers.]
**[A giant step forward is made if we just truly understand the fundamental questions presented by the problem of knowledge. It is not necessary to leap immediately to solve it. To know it exists helps us orient ourselves with greater precision for the next needed tasks.]
At the same time, wherever Goetheanism
flourishes, a necessary preliminary advancement is made. This organic
thinking, introduced in Steiner’s A Theory
of Knowledge Implicit in Goethe’s World Conception, is the bedrock for that which we call Goethean Science
(Goetheanism, as the discipline of organic thinking, can also do more
than advance natural science, but that is a whole other subject). Yet,
more people still read Steiner texts than take up making an adequate
acquaintance with the Goethean Science work. In fact, our publishing
houses have tragically let a variety of incredible works* become out of
print, because too many of the leading personalities in our Society and
Movement do not appreciate them, or encourage their study. Over and
over again Steiner texts are reprinted (often with just new covers and
titles, confusing many), while many remarkable achievements, including
Goethean Science, a boon to the thinking of all anthroposophists,
remain invisible (buried in libraries - what Steiner called Ahriman’s
preserving jars). In my book American
Anthroposophy, this problem is discussed in
the essay: a
letter to a young anthroposophist, which
includes a beginning list of Goethean Science books which all
anthroposophists ought to come to know and appreciate.
*[Such as Understanding Our Fellow Man: the judgment of character
through trained observation, by Knud Asbjorn
Lund, a remarkable discussion of how to be more effective in our social
relationships based on deeper knowledge of the temperaments.]
From organic thinking, then we go on to The
Philosophy of Freedom (or Spiritual Activity),
which
can also be called pure thinking. This living
thinking (or clair-thinking, which is what Anthroposophy is - “Anthroposophy is a path of knowledge...”) comes to knowledge of the world of Spirit, when
traveling the path* of The
Philosophy of Freedom, although this
experience is of the thought-world. What is this “thought-world”?
*[I will write further on in this essay more about the other path - the
easier one which is most often pursued, in apparent avoidance
of the more difficult one - the path of The
Philosophy of Freedom.]
The thought-world, as a world of pure concepts*, is an aspect** of the ethereal world, the world of formative forces, and the world wherein the true Second Coming is available to be experienced. The thought-world is where most of humanity, as it instinctively crosses the threshold in the Age of the Consciousness Soul, begins the journey of the I toward reunification with the Spirit. It is the first truly spiritual world that thinking, in that thinking wakes up within itself, can fully and freely experience. Many people, in various anthroposophical disciplines, have an opportunity to come to a deeper understanding, and in some cases even knowledge, of the world of ethereal formative forces, when working in Anthroposophical Medicine, Biodynamic Agriculture and so forth, because that work provides concrete examples of the phenomena of the organic world (the world shaped by the formative forces). Yet the members of the General Anthroposophical Society do not study the relevant texts, such as The Plant Between Sun and Earth, by Adams and Whicher, because the leadership mostly models for us the primary and mistaken example of the study of Steiner texts (which leads to their peppering their lectures mostly with quotes from Rudolf Steiner).
*[A pure concept can be distinguished from a mental picture (such as a mental image or representation of a
particular book), and distinguished from a generalized concept (the concept which enables us to recognize books as a
general class of sense objects). The pure concept (bookness) allows us to use the term metaphorically, as
in: Goethe studied the Book of Nature. Ideas were to Steiner, a complex of (pure) concepts, which in the
platonic sense means a spiritual Being. Especially keep in mind
Steiner’s admonition, at the end of the original preface to The
Philosophy of Freedom: One
must
be able to confront an idea and experience it; otherwise one will
fall into its bondage.]
**[The ethereal world is complicated, and depends in part, as regards
its perception, on what we bring to our initial encounters within it
(true thinking or anthroposophy is an ethereal act). We have an
interest, as it were, a want or a hunger, and this world of mobile
flowing forces (our embryonic conscious will forces encounter the will
forces of Beings there) reacts to our intentions or questions. The
ethereal world being composed of primordial Life in a constant state of becoming something fresh and new,
its fluidic (water-like) nature mirrors and adapts to what touches it. Christ’s presence there makes for a particular
quality as well.]
In awakening the will-in-thinking, through the efforts at practice of The
Philosophy of Freedom (pure thinking) and A Theory
of Knowledge Implicit in Goethe’s World Conception (organic thinking), the I builds for itself capacities
that enable it to perceive (clair-thinking) with this true thinking the spiritual
organization of existence as it is reflected in the world of pure
concepts. All experience, whether of the senses, or of the world of
thought, receives this light of knowledge which the I learns to shine upon its objects of thought.
In my book American Anthroposophy, I come
at this problem from multiple directions in terms of indications
regarding introspective practice, and as well I demonstrated what this
light can see when I took up certain themes of import for all of us
(such as the essay there: The Natural Transformation of the Anthroposophical
Society in America - see next below). What
William Bento needed to characterize, in his review, as opinion, was not mere opinion. Introspection enables the I to
make all kinds of inner distinctions, including whether a view we hold
is a mere belief (opinion), is true understanding, or is real
knowledge. In true living thinking, there is co-participation, which is
clearly experienced, yet never overrides our freedom. Instead our
thinking is given wings in the soul to soar to heights and dive to
depths never before reached without this mutual communion.
Because of Christ’s Presence in the Ethereal (as an aspect of the true
Second Coming), this thought-world is illuminated as well by this very
Presence, but this light (as it were) comes from behind us. Through the sacrifice of Its own potential
centrality, It shines through us onto the objects of
thought. What we would choose to think is more important to Christ than
His Own Being. Our thinking (directed by our own I) then is joined/met
by His Being, just as He told us (I will be with you until the ends of time). This subtle and delicate presence of Fullness and
fullness of Presence is equally available to ordinary thinking,
whenever ordinary thinking takes up authentic questions regarding
individual moral dilemmas. I describe this meeting in my essay The
Meaning
of Earth Existence in the Age of the Consciousness Soul (which is in American
Anthroposophy, as well as my books on
Christianity) as follows:
“...Christ
as
holy breath breathes upon the slumbering burning embers of our own
good nature, just as we breathe upon a tiny fire in order to increase
its power. He sacrifices His Being into this breath, which gives Life
to the tiny ember-like fire of our moral heart. The holy breath becomes
within the soul of each human being who asks, seeks and knocks a gift
of Living Warmth that enlivens our own free fire of moral will...
“...The
outer
world is but a seeming, and what is brought by the Culture of
Media mere pictures of the Stage Setting for the World Temple that is
home to our biographies. When we think away this outer seeming - this
logos formed and maya based sense world, and concentrate only on the
Idea of the moral grace (Life filled holy breath) we receive and then
enact out of the wind warmed fire of individual moral will - as
individual law givers, as the fulfillment of the law and the prophets -
we create this Meaning of Earth Existence. Every act of moral
grace, given greater Life within in the deepest intimacy of our life of
soul, is an ethereal communion with Christ, even though we may only
experience it as what to us is a mere thought of what is the Good at
some moment of need in the biography.
“Christ gives us this Gift, by Grace, freely out of Love, and with no need that we see Him as its Author. We hunger inwardly to know what the right thing to do is, and when this hungering is authentic, we receive Christ’s Holy Breath. This does not come so much as a thought-picture of the Good in response to our questing spirit, but rather as the contentless breathing substance of Christ’s Being. We are touched (inspired) by Love, and at this touch we shape that Breath into the thought that we then know. The nature of its application, and the form in which we incarnate this thought, is entirely our own. We shape the thought completely out of our own freedom - our own moral fire of will - for only we can apply it accurately in the individual circumstances of our lives.
“As the Age of the Consciousness Soul unfolds accompanied
by this Second Eucharist, the Social World of human relationships
begins to light and warm from within. For each free act of moral grace
rests upon this Gift of Christ’s Being to us - an ethereal substance
received in the communion within the Temple of the own Soul, freely
given in Love whenever we genuinely: ask, seek and knock during our
search for the Good. Our participation in this Rite, this trial by Fire
leavened by Holy Breath, leads us to the co-creation of new light and
new warmth - the delicate budding and growing point of co-participated
moral deeds out of which the New Jerusalem is slowly being born.
“This co-creation is entirely inward, a slowly dawning Sun
within the macro Invisible World of Spirit. Moreover, we do it
collectively (as humanity). While each of us contributes our part, it
is our collective conscious celebration of the Second Ethereal
Eucharist (creating the Good) that begins the transubstantiation of the
collective (presently materialized and fallen) thought-world of
humanity into the New Jerusalem.”
To return to the Bitter Medicine:
Anthroposophy is not the content of Spiritual Science, but a method by which spiritual (or any) experience is united with
its thought - that is: by which knowledge
is created* through the union of percept and
concept (or experience and thought). If we study passively only the content of Spiritual Science, via the reading
of Steiner texts, we are not being anthroposophical, but are rather
only involved in creating mere
beliefs (opinions) about the spirit, that
become in the soul a kind religion (dogmatic belief system) that needs
to be called: Steinerism. Again, this is not so much a flaw, as it is
karma that this tragedy exists for so many members and friends. It is
moreover a special kind of karma - a karma that is to lead us into
those errors to which we can awaken and then overcome. The Opposition,
via the doubles, brings us to the pain of error, just so we can strive
and struggle (and thus exercise the I).
*[The object of
knowledge is not to repeat in conceptual form something which already
exists, but rather to create a completely new sphere,
which when combined with the world given to our senses constitutes
complete reality. Thus man’s highest activity,
his spiritual creativeness, is an organic part of the universal
world-process. The world-process should not be considered a complete,
enclosed totality without this activity. Man is not a passive onlooker
in relation to evolution, merely repeating in mental pictures cosmic
events taking place without his participation; he is the active
co-creator of the world-process, and cognition is the most perfect link
in the organism of the universe. [Emphasis
added] Steiner’s Preface in Truth and
Knowledge]
Were we to be less passive and more active as readers (read one book, as Steiner admonished - such
as Theosophy - 50 times, instead
of 50 books once), we can achieve true
understanding of the spirit, but which
understanding yet does not rise to the level of knowledge itself (reading only generates concepts or thoughts, not
percepts or experiences). This understanding becomes a kind
of genuine and testable theory of the Spirit (based
upon the research of the spiritual scientist), the same way students of
natural science learn to understand and later seek to
test theories based upon the research of the natural scientist.
Real knowledge of the Spirit comes only from either the development of
the living (clair-) thinking on the path of Steiner’s books on
objective introspection (soul-observation), or through full initiate
clairvoyant perception in the form described in Theosophy, Occult
Science and then Knowledge
of Higher Worlds. The key matter in almost
all cases is whether the questing I arrives at some form of encounter
with the ethereal return of Christ (gradually, through more and more
consciousness of the Second Eucharist via life trials of moral or
character development, or after traversing the encounter with the
Lesser and Greater Guardians of the Threshold, through intense long
term exercises -inner labor - beginning with developing more
consciously the picture-thinking capacity). The path leading to living
thinking, through The
Philosophy of Freedom (Spiritual
Activity), does not exclude full clairvoyance
and the encounter with the Lesser and Greater Guardians, but that
arises subsequent in time, from other additional striving and has its
own unique character.
To repeat: The so-called easier path leading indirectly
through the sense world, and described in detail in Theosophy, Occult
Science and Knowledge
of Higher Worlds, results in living thinking
as well, but as Steiner pointed out near the end of the 5th Chapter of
Occult Science, the other more difficult path - the one
directly through the thinking (as outlined in The
Philosophy of Freedom and A Theory
of Knowledge Implicit in Goethe’s World Conception), while more difficult for some, is in fact more exact and more sure.
A main reason for the qualitative difference between the two paths is
the fact that the moral problem (three steps in character development
for each step in spiritual development) is faced indirectly in Knowledge
of Higher Worlds through a series of
admonitions (suggestions for moral behavior). In The
Philosophy of Freedom the moral problem is
faced directly, through the instructions concerning these three
processes or tasks: moral imagination, moral intuition and moral
technique. Through practicing these three, the I
then learns precisely and exactly the relationship between the moral
nature of the human being and all (including spiritual) experience.
Even ordinary thinking can have some degree of Christ consciousness, when it authentically takes responsibility for its own moral actions (outside of rules or traditions), and thereby comes to experience Moral Grace in the form of an instinctive sacrament of the Second Eucharist. This is widely present now as a fundamental potential experience of this Age of the Consciousness Soul.
Through events that mostly took place in the 20th Century, the Society
and Movement fell away from the possibility of true Anthroposophy (direct knowledge of the Spirit) and
came to substitute for that potential knowledge mostly mere beliefs
(opinions) about the Spirit, coupled on occasion with decent
understandings (theories) of the Spirit (both being variations of
thoughts and concepts uncoupled from experiences and percepts - a
concept about Christ obtained from reading a Steiner text is
dramatically different from a direct experience of Christ).
This is why I urged in my book, and at the final plenum at the 2005 Ann
Arbor Conference, the need for a true history of the Society and
Movement in the 20th Century. And, this is why I assert that most
current leading personalities of our institutional social forms, for
the most part, lack what is needed to guide us into the 21st Century.
Without an
experience of the problem of knowledge, as
addressed by Steiner from the very beginning of his life’s work, there
is no Anthroposophy. Without deep and disciplined introspective practice
(objective soul-observation) there is also no real understanding of how
Anthroposophy is scientific.
To remind us, here again is Steiner about his book: from a conversation
between Steiner and Walter Johannes Stein in 1922: “ I asked Rudolf Steiner: ‘What
will remain of your work thousands of years from now?’ He
replied:'Nothing but The Philosophy of Freedom. But in it
everything else is contained. If one realizes
the
act of freedom
described there, one can discover the whole content of
anthroposophy.’ “ [emphasis added]
A couple of years ago, I was at a Faust Branch meeting in Fair Oaks,
California, where a mature and experienced woman anthroposophist
wondered aloud what it would really be like to “control” her thoughts,
something Steiner often urged as basic anthroposophical practice. No
one spoke, and I, who had been learning to control my thoughts before
even meeting Steiner through his books, knew of no way to bring forward
such a claim in a circle where everyone seemed to agree that such was
too difficult a task. Just consider the unfree state to which she
admits, without even appreciating the nature and meaning of this
normal, to almost all human beings, condition of consciousness.
I understood then, as I came to understand my friend William Bento when
he put forward his view that great aspects of my book were opinions, what a great difficulty it is to know how to truly
think in a world where not even the idea of what that might mean is
understood. In the absence of an appreciation of the problem of
knowledge there is no appreciation, or recognition in others, of the
real nature of true Anthroposophy.
Without Anthroposophy as the free act of the union of experience and thought, we cannot
find our way to creating (as did Ben-Aharon with his The
Spiritual Event of the Twentieth Century) the
modern Gospels of the true Second Coming of Christ; or know how to take this beautiful phrase from the Prologue to
the John Gospel: And
the
Word became Flesh and dwelt among us...
and update it to our present relationship to the true Second Coming,
where we can now justly say, from experience:
And
the
Word became Thought and dwelt within* us.
*Luke 17: 20-21 “Asked by the Pharisees when
the the kingdom of God was coming he answered: “The kingdom of God
doesn’t come with the watching like a hawk, and they don’t say, Here it
is, or There it is, because, you know what? the kingdom of God is
inside you.”
[emphasis added]
Healing the split between experience and thought, as an act of freedom based on understanding in practice Steiner’s The Philosophy of Freedom, is possible for a great many people, and those who shy away from this work do not really appreciate the consequences. It is not for ourselves we undertake such work.
In Steiner’s A Theory
of Knowledge Implicit in Goethe’s World Conception, he points out that there is only one (pure) concept of triangle. This observation needs to be carefully thought through.
What it means, ultimately, is that there is only one thought-content to the world -
an incredibly rich thought-content to be sure, but only one. Each
thinker then apprehends/creates at least parts of the same content,
albeit with a slightly different and individual emphasis. This is why
Steiner, in Occult Science, describes the
experience of the successful practitioner of the science of
soul-observation as an experience of the thought-world.
Obviously thinkers can entertain illusions (under the influence of the realm of what Tomberg called: the False Holy Spirit), or mental pictures and concepts that have no real
world (sense world or spiritual world) referent. Which is why part of
the goal of the Age of the Consciousness Soul is the apprehension of
the true as well as the good (the moral). Here is what I wrote in my essay Concerning
the
Renewal of Anthroposophy, copies of which
I handed out for free at the 2004 Annual General Meaning in Detroit:
The Philosophy of
Freedom leads us to a careful and scientific introspective life. We
learn through this activity to distinguish certain inner processes and
activities one from the other. Over time, we come to an understanding,
in practice, of the Consciousness Soul, which, according to Theosophy,
lives in the soul when she attains the capacity to unite herself with
the True and the Good - that is with the Eternal.
The processes by which this
uniting occurs is different for the True from what it is for the Good.
In a certain sense they are the opposite of each other.
The Good arrives in our consciousness as an individualized intuition. How we do this is described in the Philosophy, so I won’t elaborate that here, except to say that one must, in any case, actually practice moral imagination (consciously framing the moral dilemma), moral intuition (perceiving the answer with the thinking), and moral technique (applying the answer to the actual situation of life) in order to truly know, through experience, what this is about. Merely reading about it is only of the most minimal practical use.
The True, on the
other hand, arrives in our consciousness as a universalized intuition.
To achieve universal intuitions is not something we do on our own
however, but rather requires that we work together, or as Tomberg
describes it: take council together. The True and the universal is
found through uniting - through community, while the Good, in its
particular and real form, is only found alone, via our individuality.
Those who might wonder then about the spiritual experience of the
initiate here, need only to recognize that the community in which the
True is sought need not in all instances be incarnate.
In general, the implications of these facts
is that there is, in addition to the New (living) Mysteries of
Thinking, also what needs to be called: The New Mysteries of Community.
We can, if we try, practice these new mysteries in
our group work, and the culmination of this group work - the New
Mysteries of Community - is described in Awakening
To Community, in lecture 6, as the reverse cultus.
One of the possible difficulties for most readers of my book, and
perhaps of this essay, is that they cannot yet actually imagine some of
the implications of a real appreciation of the facts of inner
experience that will come to an I that practices true scientific
introspection (soul-observation). The amount of detail that our I can
eventually perceive inwardly is quite considerable, for the inner
world, in which thinking is its center, is rich, perhaps even more rich
than the outer world perceived by the senses.
Yet, for all the rich detail, the real treasures of true Anthroposophy - of the path of knowledge (or cognition), concern the
training of the will-in-thinking. It ultimately becomes what we can do inwardly that is the most significant accomplishment.
The phrase of Steiner’s: it thinks in me, hardly begins
to describe the actual experience. Tomberg’s phrase: learn to think on your knees reveals another aspect.
At the same time some people shy away from Steiner’s The Philosophy of Freedom for healthy instinctive reasons. It is not the only way to learn to practice scientific introspection (soul-observation). What will surprise those who actually try, especially if they are Americans, is just how much they already actually know. There are reasons Steiner described Americans as coming to Anthroposophy naturally, and English speakers as instinctively in the Consciousness Soul in their Life of Rights.
The New (living) Mystery of Thinking needs tasks in order to develop, because the basic moral gesture
underlying living thinking’s expression has to be selflessness. We
don’t develop the new thinking by thinking for ourselves, but rather
only through thinking for others (three steps in character or
moral development, for each step in spiritual development). These needs of others (other-need) means that what is willing to think in us is related to the needs of someone else. The mother of a
child knows this experience instinctively, when she thinks with more
concern about the child than about her own self.
Another part of this is whether thinking is modest (thinking on our knees) - that is humble. Those who sit around our study groups
(or write long books and give lofty lectures) believing they can make
great statements about deep spiritual truths, have lost the connection
with this humility (or modesty). To seek to have grandiose spiritual
thoughts is to fail to understand the point of spirit-oriented thinking
entirely (c.f. Prokofieff’s Anthroposophy
and
The Philosophy of Freedom).
America is the center of a great battle with the forces of Opposition,
most of which aspects of this battle manifest in the center of earthly social life, or what we might otherwise call:
the political-legal sphere. This is why Steiner pointed to the instinct
for the Consciousness Soul in English speakers with respect to the Life
of Rights. These great public issues (as opposed to our own wishes to
have more Waldorf Schools or our desire to bring the world to our doors
to share our adoration of things Steiner) are a call to service for the
New Thinking.
The one thought-content of the world is an unread open book to a
thinking which, from its knees, seeks to find/create new conceptions
for dealing with modern social issues. In the battle with the results
of Ahriman’s incarnation, true anthroposophists are
uniquely in a position to make certain particular contributions, as
long as they forgo the present day infatuation with Steiner. There is
more to the world, that can be thought, than that which the Centers of
the Institutional Society and Movement yet imagine. We can also see
around us, in the periphery of the Society and Movement, individuals
struggling to manifest instinctively this new thinking as applied to
the great social issues of our time. For example, the international
newsletter, Anthroposophy World-Wide, perceives small parts of this
work, but does not yet fully understand the underlying spiritual
context.
As demonstrations of this potential of true living thinking, I offer my
books on Christianity: the Way of
the Fool: the conscious development of
our human character and the future of Christianity, both to be born out
of the natural union of Faith and Gnosis; and, New Wine: foundational
essays
out of a Science of the Spirit, in support of a coming living
metamorphosis of Christianity. As well my
books on the political-legal sphere: Uncommon
Sense: the degeneration, and the
redemption, of political life in America;
and, On the Nature of Public Life: the Soul of a People, the
Spirit of a Nation and the Sacrifices of its Leaders.
As an introduction to the how of living thinking, there are my two essays: The Meaning of Earth
Existence in the Age of the Consciousness Soul;
and,
In Joyous
Celebration of the of the Soul Art and Music of Discipleship. These two essays are in American
Anthroposophy, the Way of
the Fool and New Wine. All this material can be read for free on my website: Shapes
in
the Fire, or if you want a book to hold in
your hand, these can be purchased at my bookstore: Joel
Wendt’s
Theory of Everything Emporium.
Keep in mind that these works are a demonstration, and
not meant to replace what one does as they develop their own thinking.
Above all, it is our original thought that needs to flow into the
world, for it is that original thought which has the most life in it. To quote me, or Steiner, or anyone else, is to
offer only dead thought from the dusty library of memory* into a
conversation. Original thought, even though often filled (as is natural
in the beginning) with missteps and confusion, still has more character
and more meaning than any quote ever could. That is the first principle
of the reverse cultus - the New Mysteries of Community to be born in
the social: the
offering of our-self into the community of the
conversation. In us is being born the Christ
Impulse, and that, even though young and immature in the beginning, is
what each of us needs from each other. A healthy social life is found only, when in the mirror
of each soul the whole community finds its reflection, and when in the
whole community the virtue of each one is living.
*[Memory, of actual direct experiences, is a quite different type of memory than that which we acquire when we read the thoughts of others. The former is very alive, while the latter is quite dead.]
* * *
Under what circumstances is it fruitful to quote Rudolf Steiner, or any
other person?
Obviously people will quote Steiner as much
as they want. The underlying problem (or danger) is actually simple,
for it begins with what basic soul-observation (introspection) has to
say about the inner actions of mind (or spirit) which are related to
the act of quoting another thinker.
The crucial matter is whether we are actually thinking, truly thinking, in the moment. At the threshold of true thinking we are confronted by an experience. Perhaps the experience is just what happens in a discussion in a group. People speak, and in our souls a variety of thoughts arise and then fade away as we experience their speaking.
If we are new to anthroposophical circles, as social beings we will
naturally try to imitate what others, who seem more experienced, do. Of
the many thoughts that arise and fade away, we will tend to only pick
and choose those that help us “fit in”. If the group spends a lot of
time speaking of its beliefs and theories of the Spirit, obtained from
reading Steiner, the neophyte will tend to silence, for the language is
mostly unfamiliar, and their own reading of Steiner just beginning.
What this teaches, tragically, is the false idea that being anthroposophical is about learning to speak Steiner-speak (the terms he created, for the Intellectual Soul, in
order to give us an x-ray-like picture of the densest structural
relationships of the spiritual world).
At this point, Anthroposophy, in its actuality as a gesture of living (or lively)
thinking, is not present at all. Remember, it is the
act
of freedom* in the thinking that makes
something anthroposophical, not the content.
*[ If one realizes
the
act of freedom
described there, one can discover the whole content of
anthroposophy.]
The conversation may actually have been somewhat predetermined by the
in-advance choosing of the theme (study of a Steiner text, for
example). To really appreciate what is at issue, we can learn to
observe under what circumstances a conversation, among those who
consider themselves students of Rudolf Steiner, becomes lively. When are people the most animated?
What makes people animated (and lively, because their thoughts are lively) is when they speak of something about which they care deeply. This is the secret of what Steiner tried to teach when he spoke of heart-thinking, which is not abstract, but which is informed with depth of feeling. It is when we speak out of deep feelings, that the heart plays its role in relationship to the head. The head still thinks - the difference is just that when we care deeply about the subject which our original thinking wants to illuminate, there is more warmth and fire present in the soul, than when our thinking is so abstract and disconnected from what we are speaking about, that the abstract and disconnected thought is itself cold.
This does not mean we should never refer to Steiner’s thought in
conversation. In fact, conversation can be an excellent place to work
at understanding Steiner (at appreciating more deeply our theory of the world of spirit). The problems come with: a) the
presumption that we actually appreciate what Steiner meant by his
choice of terms; b) the correlative assumption that his thought is more
significant than our own, or another’s; and c) the belief he is always
right. This elevation of Steiner-thought, coupled with a kind of
deification of his human personality, murders the possibility of true
thinking in whatever conversation such attitudes appear.
Most thoughts, born in another’s thinking and then drawn from memory
and quoted, tend to be cold. We do get animated when we want to tell a
story, or share an event from life, which is why at the beginning of
meetings people are more animated. A Steiner-thought that has meant
something to us, will be presented in a lively way, but the life
element in that conversational gesture that quotes Steiner comes from
its personal meaning for us, not from its biblical-like authority. Yet,
in our conversations this liveliness comes and goes, and one can
observe that the most frequent way in which this animation is killed,
is when someone quotes Rudolf Steiner without this personal meaning
context. Perhaps some new person has just told a story from their own
experience, and they were excited to share it, and to put that aspect
of the thinking of their own I into the conversation. Then some
supposed anthroposophist quotes Steiner in a disconnected and abstract
way, and the animation in the conversation fades. The new person
deflates (one can see this actually happen - they sigh, their head
droops, and the shoulders slump and fold over), for what was important
to them, and animated their whole being, has just been trumped by the
fake spiritual authority of the quoter of the great guru - the superior
man, Rudolf Steiner.
In writing, quoting Steiner is different. There is no animation
possible (unless one wants to make the writing very florid). In writing
the theme itself has to be elevated, so that the thinking of the reader
can share in that elevation when they struggle to reproduce in their
own minds the thought-content of the writing. For example, above it was
useful in many places to quote Rudolf Steiner because that would be
familiar territory to the reader, and also keep us to a shared
vocabulary - a vocabulary that would be unnecessary when writing to a
non-anthroposophical audience (see my books on Christianity and
Politics for examples of this).
Here, to begin to end this writing - this essay, is what my own
thinking produced about the reverse cultus - the New Mysteries
(something rendered above in a different essay, but worth repeating
once more because by now the reader will have a more rounded view of
the subjects under discussion):
The Circle gathers, with one
shared intention - to consciously work with the spirit. No member of
the Circle is more important than any other member. First in silence
they recall what Steiner taught about why Judas had to kiss Christ. The
truth at that time in Palestine was that when crowds gathered to hear
teaching, the teaching came from all those in the circle around Christ.
The Christ spirit spoke through all, first one and then another. For
this reason Judas had to kiss the One who was the center, otherwise the
Centurions would not know whom to arrest.
After this mood is engendered, in which each recognizes in the other a true source of spirit presence, the members of the group begin to speak. What they offer is not a pre-thought theme, about which one may be more expert than another, but rather the simple feelings of their hearts in the moment. These heart-felt concerns are the sharing to each other that opens the hearts to each other. The Circle meets each other in this art of coming to know each others deepest concerns, which can (and often will) be entirely personal. This knowing of each other is a great gift to give and to receive.
In this brief sharing will begin to emerge the spirit music latent in
the coming conversation, for the co-participating spirit presence knows
the truth of our hearts, and is drawn to these concerns out of the
darkness represented by the Threshold and into the light and warmth of
the sharing. Thus, in acknowledging each other in silence as also true
speakers of the spirit, and then in sharing the true matters of the
heart as exists for each at that moment in time, the Chalice is born in
the Ethereal - in the mutually shared world of thought.
Now comes the Art of Conversation, the Royal Art.
Here too no one is better than another for as Christ is quoted in the
John Gospel: “What’s born of the flesh is flesh, and what’s born of the
breath is breath. Don’t be amazed because I told you you have to be
born again. The wind blows where it will and you hear the sound of it,
but you don’t know where it comes from or where it goes; it’s the same
with everyone born of the breath”.
The breath of spirit blows where It wills, not where we will It.
The Royal Art is deep indeed and begins (as Tomberg expressed it) by learning to think on our knees. At the same time, these inner skills of thinking and listening will have little effect on where the wind blows, and while the study of The Philosophy of Spiritual Activity may make us individually more awake inwardly, the will of the spirit presence in the conversation belongs to that spirit presence, not to us.
So the conversation proceeds in the heart-warmed Chalice of the shared
experience of the world of thoughts. Each contributes what is thought
in them. Together a weaving of a whole is sought, but no one can judge
whether anyone else’s contribution is a needed thread or not. Often,
for example, something, which on the surface seems antagonistic or
oppositional, is precisely what is needed in the moment to stimulate
another in the offering of their part of the whole.
It is possible then for this circling weaving conversation to rise, in
the nature and the substance of its overall meaning, nearer and nearer
to spiritual other-presence. It will not do, however, to believe that
as the conversation of the members of the group draws near this
other-presence, that It will tell us what is true and good. That would
violate our freedom. The true touch of the wind in the soul is
otherwise in its nature.
In each soul lie latent embers of spirit recollection, spirit
mindfulness and spirit vision. We are already as thinking spirits, in
the spiritual worlds. What is fostered in the Chalice is something
rooted in the teaching of Christ: Wherever two or more are gathered in
my name, there I am.
He is with us.
Moreover, He is very interested in what we choose to think, not in our
obedience to Him. Our obedience we owe to our higher self, not to Him -
that is to the Not I, but Christ in me. He loves everyone in the Circle
equally, and observing the latent embers of recollection, mindfulness
and vision within each separate soul, He aids our communion by
breathing on these embers. He gives to each, according to that
individual need, that aspect of His Life which is His Breath - what
John the Baptist in Matthew 3:11 called holy breath. [“Now I bathe you
in the water to change hearts, but the one coming after me is stronger
than me: I’m not big enough to carry his shoes. He will bathe you in
holy breath and fire.”]
With His Breath, during the communion that is the conversation in the
Chalice, the latent embers of our own soul are given Life. Within the
thoughts of each arise that which belongs to each, but which is also
seen by the Love of Christ, and enthused with His Life. We rise on the
moral quality of our will in recognizing the spirit presence in each
other, and in the sharing of the concerns of our hearts; and, as we do
this, the weaving of the thoughts into a whole - still resting on our
own insight and will - is given Eternal Life, in the form of the good
and the true.
Thus revealing the truth that: “I am with you every day, until the
culmination of time.” Matthew 28:20
Do we understand now how there is no fault
that we are incomplete and imperfect? Do we understand that we couldn’t
in the beginning fully incarnate Anthroposophy as a new capacity of the I? Do we now see we are right
where we were meant to be, following out our biographies, all the time
supported by the Lord (artist) of Karma? Nothing Steiner meant to give
us has been wasted, or lost. It is not yet buried in time (although its
essence - The Philosophy of Freedom -
could be if we remain asleep to our real condition).
Yes, there were errors of thought and will be errors of thought in the
future. We will have to struggle. We will have to strive. We will have
to learn more. We will have to give more.
Is this bitter medicine? Well, real life is hard and painful. Should we - who want to call ourselves anthroposophists and students of Rudolf Steiner - have expected anything less as we begin the spiritual tasks of the 21st Century and the Third Millennium? In the joining of his karma to ours, Steiner didn’t just accept something of a weight from us, but also married our striving into the service to the incarnation of true Anthroposophy, which had for so long lived in him.
He recognizes even now that we could carry out this work - even after
he left the physical sphere of existence. He trusts us. He knows we
share the sacraments of the Michael School in our lives between Death
and a New Birth. Everyone in the Society and Movement are doing what is
and has been called for, even the seeming critics such as myself.
At the same time, the work is not finished. We have not arrived. We
haven’t got it yet. We have made errors and need to notice them and
then self-correct. Steiner isn’t in the physical anymore to advise us,
although we can seek his present inspiration. Nor are we to lean
anymore on his past thought or on our claims of his genius. What is to
come next is up to us. We have to stand in the world as
anthroposophists, and to rely on the supposed authority of Steiner is
to violate his own wishes in that regard. The future potential for true
Anthroposophy - true appreciation of the problem of knowledge - is our
responsibility, and only the original thought of our own I can create
this future in a healthy way.
Yes, yes, yes! We do all kinds of good work. Everywhere one can find
good work. But until we return the questions about the problem of
knowledge to the center of our seeking, we will be unable to incarnate
into the social world actual Anthroposophy.
To repeat one last time:
“...even Steiner lamented in Awakening
to Community (lecture three), on the
consequences of failing (which has happened) to properly take up The
Philosophy of Spiritual Activity (or Freedom): “The way it should be read is
with attention to the fact that it brings one to a wholly different way
of thinking and willing and looking at things....The trouble is that
The Philosophy of Freedom has not been read in the different way I have
been describing. That is the point, and a point that must be sharply
stressed if the development of the Anthroposophical Society is not to
fall far behind that of anthroposophy itself. If it does fall behind,
anthroposophy’s conveyance through the Society will result in its being
completely misunderstood, and its only fruit will be endless conflict!"”
Humanity will have to come to real knowledge of what thought is, in order on this path to find the forces to confront
the influence of Ahriman’s incarnation, and to transform materialism.
That task, of knowing and then communicating the real nature of thought, has, up to this point in time, been given to the most
conscious members of the Michael School, which they are to carry out
through the work and struggle to incarnate true Anthroposophy.
In the beginning, we understand this first as a theory of the Spirit,
but ultimately only via practical realization and mastery of the
observation of the territory of the soul through scientific introspection, following
the map that is The
Philosophy of Freedom (or Spiritual Activity),
will
individuals begin to play a role in evolution that demonstrates
this knowledge. That book only points a finger in the direction of the
true work, which each student then must learn within their own soul -
discovering there the true freedom from bondage to the fixed Idea:
living thinking - thinking in which thoughts do not coagulate into
dogmas or beliefs, but rather are in a constant state of dying into a
new becoming.
“From the kingdom
served by Michael himself Christ descends to the sphere of the Earth,
so as to be there when the intelligence is wholly with the human
individuality. For man will then feel most strongly the impulse to
devote himself to the power which has made itself fully and completely
into the vehicle of intellectuality. But Christ will be there; through
His great sacrifice He will live in the same sphere in which Ahriman
also lives. Man will be able to choose between Christ and Ahriman. The
world will be able to find the Christ-way in the evolution of
humanity.” R.S. Anthroposophical
Leading
Thoughts.
Once more ... as
regards the true Second Coming
And the Word became Thought and dwelt within* us.
*Luke 17: 20-21 “Asked by the Pharisees when the the kingdom of God was
coming he answered: “The kingdom of God doesn’t come with the watching
like a hawk, and they don’t say, Here it is, or There it is, because,
you know what? the kingdom of God is inside you.”
[emphasis added]
* *
*
This next was written for and part of my book American Anthroposophy. Few have read it so I have brought it forward into this book as well.
It will contain
references found only in that book.
The Natural Transformation of the Anthroposophical Society
in America
(Michaelmas, 2007)
Some, who take an interest in the future of the Society
in America, generally have an idea about what it should become. Some
ideas could be called “continuing to develop matters along more
traditional lines”, and other ideas could be described as “taking the
development of matters on more progressive lines”. The use of neither
of those terms here is meant to suggest anything fixed, but rather
represents an endeavor to point out something that can be observed in
the patterns of the thought-background, as it were, of the concepts
being advocated by others. Such a pattern would not necessarily appear
on a specific page of text, or in a lecture itself, but would hover in
the contextual structure of concepts of the whole of any writing or
lecturing concerned with the themes of development or change.
The recent article in the News for Members of the
Anthroposophical Society in America, based on material created by
former Vorstand member Heinz Zimmerman, was actually a fairly good
representation of the kinds of ideas coming from both a traditionalist
and progressive direction. Zimmerman gave us an intelligent summation
of both sets of concerns. That Zimmerman couldn’t really arrive at any
conclusions or answers to questions, he himself posed, is also
significant. To borrow a term from astrology, the direction of the
Society might be called, in the way that he expressed it: void of course - that is absent clear direction.
To come at this from another direction, I’d like to share
something from an experience I received by Grace during a group
contemplation (from about 20 years ago), where a member who had just
died was being remembered. The perception given to me was as follows (I
have worked with it since that time, and this understanding is the most
current):
There were basically two dominant soul gestures in the Society. The larger gesture (in terms of numbers of members) focuses mostly on a kind of golden past, on the great heights to which the Society had risen during Steiner’s lifetime, and with respect especially to the Christmas Conference. Everything in the present in the Society is seen by this thinking as though through a kind of highly sympathetic haze colored by this spirit recollection of a golden past.
The second basic gesture of soul, but smaller in number of members, was
from those who imagined a future. Their inner perception was not
focused on the past, but on the possible future - the potential they
experienced as latent within the Society. This spirit vision was then the point of view out of which they experienced
the present, and by this vision the present was antipathetically judged.
The former I would call the traditionalists, and the latter the
progressives. The traditionalists tend to want and urge preservation,
while the progressives tend to want and urge transformation. Sympathy
says this is good, let us hold to this. Antipathy says this is not
good, we must change. Of course, no single individual or small group
(such as a Branch) is wholly in one gesture or the other, so here we
are just trying to delineate the patterns of thought that can be
observed and their general nature and direction.
This essay hopes to place itself inside neither pattern,
that is, to see the present not out of spirit recollection or spirit
vision, but with spirit mindfulness.
* * *
As beginner spiritual social scientist, I strive to
perceive what is actually happening in the world and within the
Anthroposophical Society. An essential matter, or at least a reasonable
place to start, is a certain somewhat controversial theme which
concerns the so-called Michaelic Millions. A long
essay researching this theme was written by Joel Kobran and published
in the Threefold Review for the
Fall, 2000.
On the surface, that article represents a kind of traditionalist criticism of a kind of progressive point of view. Kobran took exception to the discussions ongoing among some anthroposophists as regards the concept that Steiner had suggested there were to be in the world six or seven million anthroposophists at the end of the 20th Century, who had been within the supersensible Michael School before incarnating.
In his descriptions of the history of this concept, who is using it,
what statements of Steiner’s or others can serve as a reference point -
in general as something requiring a great deal of careful research,
Kobran’s article is superb. All that needs to be kept in mind is that
he did conclude that the use of this idea, of there being many members
of the Michael School presently incarnate who were not yet members of
the Anthroposophical Society and who were instead members of what is
called Civil Society - a view taken by both Perlas, Ben-Aharon and
their co-workers in the Global Network for Threefolding, - the use of
this idea was (according to Kobran) defective in several different ways.
I’ll not go into details here, but I just wanted to note the existence
of this thorough research by Kobran and the existence of the views of
others, such as Ben-Aharon’s reflections in his The
Spiritual Event of the 20th Century
concerning the existence (or not) of an large unconscious or
instinctive Michael community among humanity (whose
language
we don’t yet know how to speak), as
well as a much smaller more conscious Michael community.
To remain within observable social phenomena of the Society a bit longer, I’d like to comment a little bit on a recent discussion among a few of the members of the Social Science Section in America, at a meeting I attended in Berkeley, California in late summer 2007. An initiative was there proposed that certain actions be taken via the creation of a website, on which would be various articles and other materials, provided by anthroposophists (and vetted by some kind of committee) that might serve as a support out of Spiritual Science for the work of many non-anthroposophists, who are engaged in creative social work in the world. It is not the details of this proposal that matter to us here, but simply the fact that such a discussion took place and was seriously considered.
In a similar vein, a group was formed, by Society members in the
Berkeley area more than a year before, that sought to engage in outreach. If one does an Internet search for the terms
“anthroposophical” and “outreach”, many hits turn up. We could say that
in the Movement and Society, all over the world, there is a common will
to connect to others outside of anthroposophical communities, and to
participate in the great issues of the day. There was even a book
published in 1999, by Temple Lodge, offering many essays on such
questions: The Future is Now: Anthroposophy at the New Millennium.
As a social scientist, it has been a part of my work to seek to observe in the phenomena of the social world facts representative of the appearance of the Consciousness Soul, which according to Steiner is the Soul transformation that is to be the signature development of the evolution of consciousness from around 1400 to 3500 AD. Various observations I have made of the activity of this Soul can be found throughout this book. I would like the reader to take it as a given, that once one learns to really appreciate in the own soul the real nature of the Consciousness Soul, it becomes clear how much of an instinctive Consciousness Soul activity is present in the world. It is everywhere, and if it remains unseen to any reader of this book, I urge them to make more careful observations of their own free moral life, and where in the world they see others expressing this free moral life. There is no free moral life, without a corresponding moral intuition of the Good (see my essay The Meaning of...), which moral intuition of the Good fits exactly Steiner’s description of the Consciousness Soul in his book Theosophy:
“By causing the
self-existent true and good to come to life in his inner being, the
human being raises himself above the mere sentient-soul. A light is
kindled in her which is imperishable. In so far as the soul lives in
this light, she is a participant in the eternal. With the eternal she
unites her own existence. What the soul carries within herself of the
true and the good is immortal in her. Let us call that which shines
forth in the soul as eternal, the consciousness-soul.”
For those who wonder about the true, and who may accept that large portions of humanity could be finding their way toward free moral intuitions of the good, I suggest that you consider that the perception of the true necessarily has to be preceded by an ability to perceive the good. If people, for example, are to have at least two incarnations in the epoch of the Consciousness Soul, then it is my view that the first (our present) will bring forward the good, which then becomes a basis for the soul’s reaching for the true. In the discussion that follows, I’ll try to develop this further, and especially the possibility that in this present time one can do both, as long as it is the good that is understood first. The social phenomenological observation is, however, that people are in the present finding the good more easily than they are finding the true.
For the moment, let me suggest this. Part of knowing the true is rooted
in the inner ability to distinguish the true from the false. The inner
organ in the soul, for making such a distinction in a conscious way, is
founded on the ability to intentionally ask ourselves inwardly whether
what we think we know as the true, we do in fact know to be true. We
must place before the eye of our conscience, by asking that express
question, the matter of our relationship to knowledge of the true. To
ask such a question is to take a moral point of view regarding our own
inner actions, that is to first be living out of the good. It is the
goodness in our hearts that enables us to honestly consider whether or
not we do in fact know something to be true. The more conscious we are
of how to know the good, the better will our soul and spiritual life be
able to form a right relationship to the knowledge of the true.
*
To round out our discussions, I’d like to add another
nuance - this concerning the lectures of Steiner called: Awakening
to Community, in which the concept can be
found called the
reverse
cultus (see lecture 6).
In Awakening to Community (also in lecture 6) Steiner remarked about a conflict then living in the Society between oppositely disposed groups (those who had duties to continue the past, and those who felt no relationship to such an impulse). Steiner then stated that it might be better if the Society divided itself into two organizations, and that these organizations would then see themselves as sister-souls, taking different paths toward reaching what was essentially the same ideal goal. A recent conversation with a friend gave rise in me the following archetypal imagery in connection with the above distinction between what I am calling the traditionalists and spirit recollection, and the progressives and spirit vision, yet which also seems related to what Steiner described in Awakening to Community as the sister-souls.
My friend thought that the two sisters could be visualized as being in
the same relationship as Martha and Mary as revealed in the Gospels
(search the Internet for “Gospels Mary and Martha”). Martha, the older
sister, saw the world out of tradition and in action took care of the
household, while Mary, the younger, pursued freedom and a devotion to
the spirit. One writer calls Mary the active gesture, and Martha the
contemplative gesture. Now lets not make too much of this, or too
little. I do believe, however, that we can find here something very
important.
In different places Rudolf Steiner spoke of the Mystery of Golgatha as being an enactment of a central Cosmic Mystery taking place on the Earth in a kind of earthly tableau. All the events connected to this moment are not just unusual historical events, but are rather a kind of Divine Speaking in which great mysteries are represented through the many actors and dramas in this Play.
For example, Christ’s death and resurrection, to my thinking, could be
seen as the Great Archetype of dying and becoming that moves among all
that is living in earthly existence, such that when Goethe discovers
the principle of metamorphosis of plants he is finding a reflection of
this Great Archetype as it expresses itself across time in all manner
of phenomenal existence, both cosmic and earthly .
In a like fashion, I suggest the relationship of Martha and Mary is an
archetype, one which we find folded and blended into the very nature
and living structure of the development of the Anthroposophical
Society. Nor is what I am suggesting an entirely new thought. The
sometimes conflicting impulses between preservation and initiative are
common everywhere and others have written of them in regards to our
Society.
What I am trying to suggest is that these sister-soul impulses, which
manifested in a conflicting way in the article by Kobran that had
criticized the work of Perlas and Ben-Aharon, are both healthy and needed. The meeting place then of those who
on the one hand take seriously the duties that evolve from an emphasis
on spirit recollection (and are drawn inward into contemplation), and
of those who take seriously the duties evolved out of spirit vision
(and are drawn outward into action), can be reconciled. The two can
learn to understand each other, and to see in the other a necessary part of
the whole, which understanding may then lead to the Natural Transformation of the
Anthroposophical Society in America (and by
implication world-wide).
With this background, let us come at this from a slightly new direction, following out more carefully the concept: natural.
Recall that Steiner said, which I paraphrase: the American develops
Anthroposophy in a natural way.
I cannot say that I have experienced all that is anthroposophical in America, but I do not doubt that my experience (of now almost 28 years) is broad enough to give me a representative phenomenal picture. Everywhere in America there are traditional institutional social forms, such as Branches, study groups, Waldorf Schools, Camphill Communities, Eurythmy Schools, teacher training facilities and on and on and on.
In such Centers of activity (which would also include many
conferences), the practices are traditional in the best sense of that
word. What is done is mostly what has been recognized as the best
practices born out of our experience of the past. In these Centers of
anthroposophical activity members draw inward to meet each other as a
community, and then afterward go back to their very busy lives.
At the same time, in many of these busy lives, the moral freedom and
individuality consciously fostered as a member of the Society and
Movement leads people into action as participants in the wider
non-anthroposophical life. In the Center, we are concentrated together,
at the Periphery we have no edge, but are dispersed and interwoven with
all that is happening in the wider world.
In the Center we recognize each other as sharing an unusual common
interest, focused on Rudolf Steiner’s personality and teachings, and at
the Periphery we are one with the rest of those in humanity that seek
to heal their shared karma of wounds and move thus progressively
forward into the future. In American, in particular, with its special
soul characteristics, we find that while few know of Steiner, many yet
live instinctively out of the individual moral freedom (English speakers are
instinctively in the Consciousness Soul in their Life of Rights - R.S.). Whether it is just a natural foods co-op, or a
political group such as the Greens, or reading of and giving money to
causes such as Doctors without Borders, many anthroposophists fully
participate, as brothers and sisters, with those seeking the
progressive advancement of the human condition, out of less conscious -
that is instinctive - free moral activity.
When we draw inward into our Centers, we are glad to have the comfort provided by the Martha Impulse, to have a sense of coming home. And then, when we breath outward into the larger society, we join with the naturally arising Mary Impulse which can be found everywhere, in both conscious and instinctive forms.
Yes, I know, for many in our circles this is not true. The last thing
many of those, who are more filled with the Mary Impulse, want to do is
hang out with the Martha folk. Meanwhile, many of the Martha Impulse
find that what the Mary folk do is incomprehensible and a violation of
all the rules of tradition (particularly anything Steiner said).
Now one of the rules of polarity, that can be studied in may places where life processes provide organization, is that in the inside of one pole is its opposite, as a small but concentrated essence. This means that the Martha folk have a Mary Impulse in their core and that the Mary folk have a Martha Impulse in their core.
As a consequence, the traditionalists in their contemplative gesture
must naturally always seek to actively deepen it. Our inner
developmental tasks we always recognize as incomplete, although the
outer form of our activity tends to remains constant (traditional). For
the progressives, their transformational gesture must naturally always
seek order, or an unrestrained urge to constant change will lead to
chaos. Activists are always building social new form, so that the
community of the Mary Impulse has a well formed structure or social
foundation from which to act.
In the Society confusion arises when the Mary Impulse wants to change
the traditional form in the Center, or when the Martha Impulse
criticizes the inner work of the activists on the Periphery as not
properly grounded in Steiner. The Mary Impulse in its own field of
activity has to move beyond Steiner and traditional Anthroposophy (so
as to be compatible with the wider world), while the Martha Impulse has
to maintain in the Center its concentrated devotion to Steiner.
Sister-souls, sharing the same ideal goal, is what Steiner indicated in Awakening to Community. What is this goal?
I suggest it is the furthering of the life of the spirit in humanity,
which act of furthering is rooted in a new Way, a Mystery Way made
compatible with natural science.
The Martha Impulse preserves the Steiner core, while the Mary Impulse has to forge allegiances with that which does not, and need not, recognize Steiner. In this sense, I believe Ben-Aharon is right in his conception of two communities, a conscious Michael community and an unconscious (instinctive) Michael community. At the Periphery of anthroposophical activity, where the Mary Impulse has to integrate itself with the wider world, brotherhood and sisterhood means that one cannot stand apart on the basis of doctrine, but must find real inner compatibility. For the Mary Impulse this is done in recognizing the free moral nature (Consciousness Soul) instincts in others, and that this inner free moral nature can be shared across any fancifully imagined division of doctrine or path.
From the Center, in the natural realm of the Martha Impulse, Kobran was
correct to suggest that, to the extent the Perlas Ben-Aharon group
seemed to see the Consciousness Soul only in Civil Society and not in
the world of banking, politics or corporate life, this view had to be
false. Thus, the Mary Impulse can be aided, out of the work of the
Martha Impulse, to struggle to see more deeply into the World, and
perhaps observe that an individual’s membership in any group cannot be
used to define the state of their inner moral freedom (which
observation includes the Anthroposophical Society and Movement -
membership in either or both is not necessarily a sign of the
achievement of ethical individualism).
The contemplative gesture can inform in a good way the active gesture. Of course, in order to really do this, the contemplative gesture will find its help ignored if it is rooted in a non-objective criticism; and likewise, the active gesture will lose something very precious if it removes itself too far from the Mother Source carried more strongly by the contemplative core.
The Kobran article, in its criticism of the Perlas Ben-Aharon idea of
where are the so-called Michaelic Millions, also was concerned with the
question of whether it was accurate to see Civil Society as a cultural
gesture of threefolding in the world social organism. This dispute then
would suggest that a rethinking on the part of both the Martha core and
the Mary rim needs to be done as regards the state of threefolding of
any new cultural life in the wider world. As this is a significant
question, I’ll try to contribute to its resolution next. It is, in
addition, my view that learning to perceive these aspects of modern
social existence will be very helpful for everyone in Anthroposophy,
whether they more strongly identify with the Martha or the Mary
Impulses.
The basic intuitions of the Mary Impulse as regards threefolding are
represented quite strongly in Ben-Aharon’s remarkable (and quite
important for Mary Impulse anthroposophists) book: America’s
Global Responsibility: individuation, initiation and threefolding. A part of this view could be stated briefly as follows:
In the course of the 19th and 20th Centuries, the general
condition of human societies encouraged greater human freedom and
individuality. As a consequence, out of this freedom non-governmental
organizations arose and became after a time more effective in
delivering aid to those human needs that governments were becoming less
and less able to provide. The State (that is one aspect of the
political-legal sphere) was not able any longer to be devoted to
goodness out of freedom, and into this vacuum stepped a Consciousness
Soul response that was world wide: Civil Society.
At the time then of the arrival of the global economy, with its huge
raw forces and influences, a counter-pole came into being as a
necessary balance - a new cultural impulse (the Wise-Earth, see first
essay above). So effective was this counter-pole, that the
institutionally supported and hired minds of those seeking to rule
economic life recognized it long before most thinkers on threefolding
in the anthroposophical Society and Movement recognized it. Civil
Society, a free moral (Mary Impulse) gesture that organized social
forms for the purpose of solving humanity-wide social problems,
represents to such thinkers as Perlas and Ben-Aharon the coming into
being of a world-wide transformation of the Cultural Sphere of
humanity. Kobran seemed to disagree, and I am certain he is not alone.
The difficulty lies not, in my experience, in one or the other being
more correct in their views, but in the fact that the Martha Impulse
tends to think about the threefold social order through a different
inner process than does the Mary Impulse. Since the method (or gesture)
of thought is different, the resulting thoughts and conclusions will of
course be different.
One of the phenomena that can be observed in the anthroposophical
Society and Movement is that there are two major and quite different
paths of development: the Knowledge
of Higher Worlds path, and The
Philosophy of Spiritual Activity path. In
several essays in this book I make reference to this, and I will not be
repeating myself here about this in any great detail (all of which can
be found elsewhere).
A major characteristic of the former is that it seeks the spiritual
indirectly through the world of the senses, that is through the world
were Ahriman has a certain influence, both within the soul and outside
it in sense reality. The latter seeks the spiritual directly, through
self observation (introspection), and here encounters the realm of
Lucifer, again inside the own soul and then at last at the Threshold.
Both paths influence the development and awakening of more conscious
thinking. As the Society and Movement developed over the 20th Century,
the inner core of Martha folk (who are far more numerous) became quite
involved with Knowledge
of Higher Worlds. Those who followed The
Philosophy of Spiritual Activity tended to
the edges, and thus we find such as Barfield, Kuhlewind and Ben-Aharon
on the Periphery of the Society, where the Mary folk are gathering.
The thinking, as practiced and modeled in the Center, tended toward a
kind of European idealism of the soul. While on the Periphery there was
an instinct for a more pragmatic (almost American) introspective life.
The Martha folk looked at threefolding as an ideal to be incarnated,
and the Mary folk as a phenomena of social existence to be perceived (a
division rooted in the difference between the Aristotelians and the
Platonists?). So we find Kobran, for example, carefully reading
Steiner, and vetting any thoughts about world threefolding development
against the ideal of threefolding given out by Steiner. On the other
hand, such as Perlas and Ben-Aharon tried to live into the phenomena of
social existence and listen to that social-forming spirit speak into
their thinking.
Where this takes us next is something we have to be very careful about
understanding.
The knowledge that comes into thinking, from that which we have called
a kind of progressive spirit vision process, is out of the future.
While the knowledge that comes into thinking, from that we have called
a kind of traditionalist spirit recollection, comes from the past. The
former pulls us forward, and the latter anchors us to our necessary
roots. It is only through spirit mindfulness, in the present, that we
can meld the two poles together into their natural unity and harmony.
Too much sympathy for the past make an idol in the present, and too
much antipathetic measuring of the present against a vision of the
future ungrounds us.
Paradoxically, the threefolding idealists are living in that aspect of
the Mary Impulse which is the core inside of the Martha folk. So to
perceive the ideal of that which is not yet fully incarnated is to have
a vision of the future. While the threefolding phenomenologists, fixed
in their thinking on the present, are really only seeing the past in
the present - what has already become, for that which is living
(changing) in the present is not fixed in form, but is rather invisible
or hidden as it were. Their inner core of the Martha Impulse tends to
fix the views being developed by the Mary folk.
At the same time, those on the edge, in meeting the rest of humanity at the Periphery of anthroposophical (the conscious Michael community) activity have to set aside the Steiner idealism in presenting threefolding. The unconscious Michael community has no use for what would appear to them as a dogma, so the Steiner given idealism in the conception of threefolding has to be stripped away, otherwise its presentation will be sterile (see the work in the world of Gary Lamb for a healthy example of this). What the Martha folk want to present out of traditional Anthroposophy has no use for the wider world, and Steiner even pointed this out in suggesting that when Anthroposophy truly entered social life it would disappear.
The movement from the Center, out of the contemplative Martha aspect of
the sister-souls, outward toward and through the Periphery and as a
gift to humanity through the actions of the Mary aspect of the
sister-souls, involves the disappearance of Anthroposophy, at least as
presently conceived. The Martha folk conceive of Anthroposophy as the
substance and content of Rudolf Steiner’s works, which need (correctly)
to be preserved and kept linked to his name. The Mary folk conceive of
Anthroposophy as the method of cognition, the will to spirit in the
soul that leads to living thinking. Such living thinking is not owned
by Rudolf Steiner by the way, who was only one of those who discovered
it (for example, Coleridge and Emerson discovered it before him).
Christ is the creator of the human potential for living thinking, and its major co-participant when we are able to engender it out of ourselves. At the Periphery of the Society and Movement, where the rest of humanity is encountered, it will be Christ who is ultimately linked with this living thinking, for it is Him that is the Life that comes into us when we learn to think in this new way.
It would be possible to say then that the Martha folk would view the
current world conditions as lacking something of the ideal as
represented by Steiner in his books on the social organism. The Mary
folk would view the world of social phenomena as a logos speaking of
macro threefolding (the appearance of Civil Society) into a cultural
dynamic as an opposite pole to an economic dynamic (Elite
Globalization). However, if you read carefully what Ben-Aharon has
written in his book on America’s Global Responsibility, his
presentation is a bit weak on certain levels. As this is important I am
going to take up this subject next. That is we are going, for a time,
to look at the present day threefold conditions of the social world out
of spirit mindfulness, rather than out of spiritual recollection or
spirit vision.
*
Years ago I wrote of this theme and offered an article on it to the
Threefold Review which choose not to print it. Several years later I
was able to publish it on my website, where aspects of it drew the
attention of the English anthroposophist Terry Boardman, and he wrote
of these ideas in an essay called: The Idea of the Threefold
Society at the Dawn of the Third Millennium,
which was first published in the book referred to above: The Future
is Now: Anthroposophy at the New Millennium.
Here is some of what Terry Boardman wrote:
(Boardman)
“In his lectures
to the West-East Congress in Vienna 1922, Rudolf Steiner spoke of
Europe-Asia as ‘the problem’ of modern times and Europe-America as ‘the
solution’. By this he meant that Europeans were preserving the
dessicated remnants of an ancient Asian spirituality in the dusty
abstractions of their intellectual, political, and religious systems.
The future lay rather with the will to create out of nothing. And this
willingness he saw in the youthful energies of the Americans. It is no
surprise therefore to learn that it is an American anthroposopher, Joel
Wendt, who has articulated best this need for Anthroposophy to enter
the belly of the Media. Wendt has written: (13)
(quoting me)
“What else have politicians, terrorists, single interest
groups, businesses etc. been fighting to control and manipulate? Within
Media the People come to common (equalized) self knowledge and mutual
understanding. Within Media the idea of the State and of the rights and
duties of citizenship come to common form. Media shines light on the
activities of the State, and media personalities (with varying degrees
of consciousness and moral integrity) believe they act thus for the
People. However we turn our thinking, if we remain pictorially
descriptive of the dynamics of social life as these actually play
themselves out in the political-legal sphere we will come to the
perception of the threefoldness of State-Media-People.
(Boardman again)
“It
is a risk, Wendt says, to enter this realm, but a risk that should be
taken, a nettle that should be grasped if the Media serpent is not to
continue merely to slide in the dust.
(quoting me once more)
“Media, if its present condition is clearly understood,
is young; i.e. it is still undergoing formative developments, and
functions today with a kind of moral or spiritual immaturity. In this
sense Media may take one of two different courses of future
development. It may become a kind of moon center, rigid, arid, not
light originating, but rather only able to reflect those impulses which
come to it from the outside. Or, it may become a sun center, a source
of warmth and understanding, a medium of creative forces flowing into
the social order and carrying both in deed and in word a true image of
man as a being of soul and spirit. I imagine then, Media becoming a
sun, a true heart of the heart of the social organism, so that the
common understanding of the People will find a renewed vision of the
State. In Media a song can yet be heard, the song of the truly free
man, the moral man. In this way the rigidification, the mechanization,
the image spell-binding of the word will be overcome, and a true
understanding given to Western civilization of the Idea of the
Threefold Social Organism as a dynamic social form already latent in
human social existence in the West....There is of course no predicting
how events will proceed, yet it seems clear to me that this historic
moment is pregnant with certain kinds of potential. Just as there is
great risk of a further fall into materialism, so as well there is much
possibility for spiritual transformation. If we do not blind ourselves
with a kind of threefold dogma (for example, that the first need is to
free the spiritual cultural life), but instead truly perceive the
actual dynamics. Then as far as I am able to hold in pictorial thought,
the ripe moment lies in bringing moral trans-formative forces to the
thinking active within the Media - to bring a song to life just here in
the heart of the heart of the social organism.
(on last remark by Boardman)
“Here speaks a true American
voice - a voice of idealism and the will to courage.”
Leaving aside Mr. Boardman’s kind words, let
us consider then the concept that during the development Western
Civilization, a kind of natural threefolding occurred in the newly
being born Life of Rights (which arose when the Greeks and the Romans
began to see the State as one pole of the Life of Rights, and the
Citizen as the other pole). During the course of this unfolding of the
Life of Rights, it threefolded within itself, not unlike the natural
threefolding of the Cultural Sphere into Science, Art and Religion (or
what is latent in the Economic Sphere: production, distribution and
consumption). Only with the Life of Rights we have a natural
threefolding into: State, Media and People (or Citizen).
This makes Media to be the heart of the heart of the social organism.
Since the middle realm of a threefold organism (such as the human
being, which is the Archetype of the Social Organism) is, in part, a
melding together of the two poles, yet which seeks to be the selfless
servant of both, we can see in modern media the struggle between
economic and cultural impulses. Like the rest of the social organism,
Media is dominated today by the cold calculations of profit and power
seeking motives. Yet, this is the outer Media and it is now being
enriched deep in its interior core by that free moral spirit currently
inhabiting the Internet.
The Internet is to a great degree that natural anarchy in which is
hidden beneath the surface Steiner’s instinctive Consciousness Soul
idea of ethical individualism. We find this individual and natural
anarchy in the Open Source communities and their various services given
away for free to the Internet, and in the struggles between the free
exchange of ideas and art that is giving fits to those who cling to the
old Roman idea of property rights under the current term: intellectual
property rights (which wants to own the products of spirit, by the way
- but that is a whole other story). In any event, between the millions
of blogs and millions of individual websites, the Internet is an
extraordinary development of a free Media process as it works deeply
within the middle of the threefold nature of the Life of Rights: State,
Media and People.
This was the means, as was noted by Ben-Aharon in his book on America,
that enabled Civil Society to defeat the introduction of a horrible
attack on the economic life of the world social organism in the guise
of a treaty called: the Multilateral Agreement on Investments, which
would have turned all economies world wide into prey for the
concentration of wealth among speculators and huge financial capital
institutions. The Internet has become the physical apparatus of living
social reality: free Media, which is the free moral heart of the heart
of the social organism, and was absolutely necessary for people to
become informed of this attack (and essential to the use this same
resource - free Media - in repelling this attack). The whole
confrontation, against the Multilateral Agreement on Investments by
Civil Society, would have been impossible without a truly free Media in
its current form of development.
If I was to point toward the most special place for the Mary Impulse to
work, it would not be so much in Civil Society itself, but within free
Media on the Internet. This free Media is the beating heart of the
lifeblood of the community of wisdom that is Civil Society, or the
instinctive Michael community. This heart is built up out of the
streaming intelligence, from below and above, yet is that one place
were the opposing nature of these streams can be mediated.
We confuse ourselves if we turn away from the Internet because it is
based on an ahrimanic tool, the computer. It is the uses this tool is
put to that are important.
From above, out of a somewhat luciferic Civil Society comes those
ideals and dreams that represent an active and instinctive free moral
intelligence, while from below, out of the ahrimanic economy, with its
technological excesses comes the tool - the Internet. Somewhere some
people have to be wise enough to consciously serve this confluence of
downward streaming wisdom as it intersects with upward streaming wisely
authored earthly formations. Here is the point from which to alter the
world conceptions of the community of human beings meeting on the
Internet. At the same time, it is not the Martha Impulse that will
function best here, but the Mary Impulse.
The ideal (but unpracticed) living thinking, cultivated in the
contemplative core where the Martha Impulse struggles to nurture the
Mother - Anthroposophy, has to move out through the Mary Impulse into
the beating heart of free Media, and from there into the social
periphery where the instinctive Consciousness Soul of humanity can come
to collective self-consciousness. Only in free Media can the living
nature of social threefolding, of the reverse cultus, and of a
scientifically based new gnosis come to conscious world-wide
understanding. Here, in this periphery, lives Christ. In the
interactions on the Internet, world-wide in scope and crossing all
former barriers of culture, race, language and religion, the Michael
gesture predominates. Human beings seek each other as human beings, no
longer as Jews or Arabs or Americans or Chinese. Then, in the
interweaving exchanges, carried by a human created physical structure
no less significant than the cosmos created physical structure which is
necessary for speech, Christ lives in between. All is, of course, crude
and barely workable, but even so, if we look at the drivers behind much
of the human activity on the Internet, it’s use is forged by hundreds
of thousands of human intentions to create bonds of contact across
former boundaries, which ultimately leads to face to face interactions
(from the world’s Social Forums such as FaceBook to Moveon’s American
meet ups, to individual love affairs and marriages).
Let us look a little more closely at one very odd, yet quite compelling
Internet phenomena: YouTube. YouTube is a website where anyone anytime
can post home-made videos. Hundreds of thousands, if not millions of
people world-wide go daily there to look at these individually created
picture stories born frequently in the impulses of instinctive
consciousness soul activity. Whereas mainstream culture, such as
television and movies is mostly dominated by corporate culture and
impulses of greed, YouTube, a representative phenomena spilling upward
out of the social commons, lets everyone be a TV producer or
film-maker. Short films to be sure (some less than a minute), but if it
strikes a cord, in a short time it can be viewed by millions.
What if the creative arts and selfless thinking of anthroposophists, as
individuals, were to join in this world-wide artistic community dialog.
Instead of thinking (as the Martha folk tend to) that people should
come to us, we (as the Mary folk are inclined to do) go to them - to
where
they are.
Far too many anthroposophists are so focused on the rightness of what
they are doing, that they often miss what the rest of the world is
doing. In case the reader of this doesn’t want to be asleep, they
should read; Blessed
Unrest by Paul Hawken; and, World
Changing: a user’s guide for the 21st Century,
edited
by Alex Steffen, Forward by Al Gore.
*
Let us now weave back in a previous theme: Steiner is the one, who in The Philosophy of Spiritual Activity found the way to this living thinking through the application of the methods of natural science to the processes of introspection. That deed will remain linked to him for a very long time. In a certain sense, the Mary folk are the mediating principle between the inner core of anthroposophical tradition and Steiner study held dear by the Martha folk, and the wider world of humanity. Martha strives to keep the treasure house pure, while Mary tries to distribute the treasure freely to all, humbly and without need for credit, just as Christ gives Himself away without needing any acknowledgment.
As American anthroposophists (and perhaps others in the world) wake up
to this conception of the sister-souls and their natural relationship,
this waking up may foster in both realms impulses toward a greater
clarity of activity. For the Martha folk this may arrive in the form of
a desire to deepen their relationship to Anthroposophy by taking up
more firmly the inner work of The
Philosophy of Spiritual Activity - that is to
approach the spiritual more directly (instead of indirectly) through a
scientifically based introspective activity. For the Mary folk this may
bring about in them the desire to deepen their practices of the reverse
cultus, for they will find that not only does the wider world have an
instinctive relationship to free moral action, but also to deeper group
practices rooted in the spirit.
After a century of anthroposophical work, it seems to be the time in
which the belief, that The
Philosophy of Spiritual Activity is too hard,
has to be overcome; and, that Knowledge
of Higher Worlds, while a quite definite path
to the spirit, has to be seen as Steiner saw it, as lacking the same
surety or exactness as The
Philosophy of Spiritual Activity (see
Steiner’s remarks toward the end of the fifth Chapter of Occult
Science: an outline). Out of such a change of
emphasis in its contemplative directions, the Martha Impulse, in the
core of the Society and Movement, will find itself able to achieve much
that before was impossible. They will, by such an act, remove from the
dust heap of the 20th Century the most important work Steiner created,
and return it to its throne as the true ruler of anthroposophical
spirit activity, since it represents Steiner’s own path of development
(which Knowledge of Higher Worlds does
not).
At the same time, the reverse cultus too must be
rescued from that same dust heap into which the understandably
spiritually immature activity of anthroposophists in the 20th Century
discarded it. Let me create for the reader an Imagination of such a
Rite in action, as an aid to appreciating what has been lost. For this
Rite - the reverse
cultus - is the Queen of the New Mysteries, just as The
Philosophy of Spiritual Activity is the King.
* * *
The Circle gathers, with one shared intention - to consciously work with the spirit. No member of the Circle is more important than any other member. First in silence they recall what Steiner taught about why Judas had to kiss Christ. The truth at that time in Palestine was that when crowds gathered to hear teaching, the teaching came from all those in the circle around Christ. The Christ spirit spoke through all, first one and then another. For this reason Judas had to kiss the One who was the center, otherwise the Centurions would not know whom to arrest.
After this mood is engendered, in which each recognizes in the other a
true source of spirit presence, the members of the group begin to
speak. What they offer is not a pre-thought theme, about which one may
be more expert than another, but rather the simple feelings of their
hearts in the moment. These heart-felt concerns are the sharing to each
other that opens the hearts to each other. The Circle meets each other
in this art of coming to know each others deepest concerns, which can
(and often will) be entirely personal. This knowing of each other is a
great gift to give and to receive.
In this brief sharing will begin to emerge the spirit music latent in
the coming conversation, for the co-participating spirit presence knows
the truth of our hearts, and is drawn to these concerns out of the
darkness represented by the Threshold and into the light and warmth of
the sharing. Thus, in acknowledging each other in silence as also true
speakers of the spirit, and then in sharing the true matters of the
heart as exists for each at that moment in time, the Chalice is born in
the Ethereal - in the mutually shared world of thought.
Now comes the Art of Conversation, the Royal Art.
Here too no one is better than another for as Christ is quoted in the
John Gospel: “What’s born of the flesh is flesh, and what’s born of the
breath is breath. Don’t be amazed because I told you you have to be
born again. The wind blows where it will and you hear the sound of it,
but you don’t know where it comes from or where it goes; it’s the same
with everyone born of the breath”.
The breath of spirit blows where It wills, not where we will It.
The Royal Art is deep indeed and begins (as Tomberg expressed it) by
learning to think on our knees. At the same time, these inner skills of
thinking and listening will have little effect on where the wind blows,
and while the study of The Philosophy of Spiritual Activity may make us
individually more awake inwardly, the will of the spirit presence in
the conversation belongs to that spirit presence, not to us.
So the conversation proceeds in the heart-warmed Chalice of the shared
experience of the world of thoughts. Each contributes what is thought
in them. Together a weaving of a whole is sought, but no one can judge
whether anyone else’s contribution is a needed thread or not. Often,
for example, something, which on the surface seems antagonistic or
oppositional, is precisely what is needed in the moment to stimulate
another in the offering of their part of the whole.
It is possible then for this circling weaving conversation to rise, in
the nature and the substance of its overall meaning, nearer and nearer
to spiritual other-presence. It will not do, however, to believe that
as the conversation of the members of the group draws near this
other-presence, that It will tell us what is true and good. That would
violate our freedom. The true touch of the wind in the soul is
otherwise in its nature.
In each soul lie latent embers of spirit recollection, spirit
mindfulness and spirit vision. We are already as thinking spirits, in
the spiritual worlds. What is fostered in the Chalice is something
rooted in the teaching of Christ: Wherever two or more are gathered in
my name, there I am.
He is with us.
Moreover, He is very interested in what we choose to think, not in our
obedience to Him. Our obedience we owe to our higher self, not to Him -
that is to the Not I, but Christ in me. He loves everyone in the Circle
equally, and observing the latent embers of recollection, mindfulness
and vision within each separate soul, He aids our communion by
breathing on these embers. He gives to each, according to that
individual need, that aspect of His Life which is His Breath - what
John the Baptist in Matthew 3:11 called holy breath. [“Now I bathe you
in the water to change hearts, but the one coming after me is stronger
than me: I’m not big enough to carry his shoes. He will bathe you in
holy breath and fire.”]
With His Breath, during the communion that is the conversation in the
Chalice, the latent embers of our own soul are given Life. Within the
thoughts of each arise that which belongs to each, but which is also
seen by the Love of Christ, and enthused with His Life. We rise on the
moral quality of our will in recognizing the spirit presence in each
other, and in the sharing of the concerns of our hearts; and, as we do
this, the weaving of the thoughts into a whole - still resting on our
own insight and will - is given Eternal Life, in the form of the good
and the true.
Thus revealing the truth
that: “I am with you every day, until the culmination of time.” Matthew
28:20
* * *
What does this mean for the sister-souls, the Martha
Impulse and the Mary Impulse?
In the Center, where the Martha folk strive to keep the work deep, in
addition to their renewed studies of The
Philosophy of Spiritual Activity, can be
added a renewed interest in the reverse cultus. At the Periphery, where the Mary folk strive to
integrate with the wider world, they will find everywhere, just as they
had previously observed an instinct for free moral action, an equal
striving for the spirit in conversation. Whether it is in a formal
setting such as the striving in 12 Step Groups or the study of
Non-violent Communication, the instinctive path of spiritual communion
through conversation is everywhere - for again: Wherever two or more are
gathered in my name, I am there; and, I am with you every day,
until the culmination of time. Christ does
not make a distinction between anthroposophist and non-anthroposophist,
nor from a certain perspective should we.
The Martha Impulse recognizes the treasures that Rudolf Steiner spent
his life forces to give to humanity. The Mary Impulse recognizes the
need to meet people where they are. Turning everyone into
anthroposophists is not the mission of Anthroposophy.
The deeper is the contemplative core (Martha Impulse) of the conscious
Michael community, the richer and more practical will be the
realization of what Steiner taught, especially in all the daughter
movements. The more other (thou) directed is the active rim (Mary
Impulse) of the conscious Michael community, the more will the wider
world be able to receive the dying into becoming of Anthroposophy as
that metamorphosis of spirit is transmitted from the Center, through
the mediating Periphery thence into service in the world.
There is a direction of movement in the horizontal social, from left to
right:
>Center-Martha Impulse <(Michael)> Periphery-Mary Impulse
<(Michael-Christ)> World>
which as a social impulse (in the horizontal)
eventually loops around (a cross within a circle) and pours itself into
the individual biographies, from within (this, from the
vertical-spiritual), or: Fires in the Biography, upward and downward.
holy breath
/\
\/
free moral activity (instinctive and conscious)
/\
\/
reverse cultus groups (instinctive and conscious)
/\
\/
sharing of trials in the group creation of the chalice
(instinctive and conscious)
/\
\/
trials by fire in the biographies
where it once again spreads out in the
horizontal-social, the whole inwardly a lemniscate gesture on the one
hand, and outwardly a circle-cross gesture on the other. This creates
in the in between, where Christ lives, the spiral-like gesture of
development of which we all should now be well aware.
It is in the fires in the trials of the biographies that the outer
gesture of our baptism by holy breath and fire appears. Outwardly we
are baptized in trials by fire in our individual biographies (through
Christ’s Art as Lord of Karma), and at the same time we are inwardly
baptized by the Living Christ via holy breath.
Thus does the future and the past, via Anthroposophy both in its
concentrated form (conscious Michael community - the sister-souls of
Martha and Mary) and distributed form (unconscious Michael community),
homeopathically pollinate the present social world of humanity in a
natural way. Through the shared gesture of free moral activity, and
conscious conversation (whether fully awake, instinctive or somewhere
in between) humanity is united in spiritual communion with and via
Christ.
For anthroposophists, this creates significant responsibility. If they
fight among each other, unable to recognize the value of the different
Impulses, they will cripple their own work. Only by walking side by
side, each honoring the other, may the two gestures - the sister-souls
- accomplish the work that neither can do on its own.
The Class, the School of Spiritual Science, the work of the Sections,
the work of Branches and Group - all this concentrated Steiner focused
activity, essentially contemplative in nature, is one kind of work. It
supports and enables the other kind, the active in the world work - the
work of outreach. Some will prefer to limit their work to one sphere,
and others will move back and forth. All that is really needed is for
the two to understand each other, instead of judging each other. On the
success of that seeking after understanding, a great deal depends.
For the real challenge in the end is whether the Martha folk and the
Mary folk can combine their ideal intentions in such a way that
humanity is served - such that something begins to come to light in
free Media - that is Anthroposophy leaves the Society and Movement and
dies into the living world social organism as a fully awake and
conscious gesture of service. We are not meant to create a new
philosophy or a new sub-group of spirit practitioners - that is to
spread the idea of Anthroposophy - but to instead purely and simply
serve the needs of humanity through the practice
of Anthroposophy.
[As I was going through my final review of the whole text of this book,
the following is a second statement (the first is above at the end of In Joyous Celebration....) that appeared in an essay, written by Michael
Howard, in the News for Members: “A crucial aspect of the
Social Art is the question: how do communities and institutions
metamorphose? If the Anthroposophical Society is to play a leading role
in the cultivation of the Social Art, then what better starting point
than for the members of the Society to take up action research
regarding the ways the Anthroposophical Society will metamorphose.” On reading this statement I had the hope that the essay
above, written some time before, might make a contribution to this
riddle.]
* *
*
Appendix One
A discussion of the Prokofieff/von Halle conflicts,
in the light of Peter Tradowsky’s book:
The
Stigmata: destiny
as a question of knowledge.
I hesitate to repeat myself endlessly, but as this point
is so crucial I will once again refer to Steiner (just keep in mind
that thoughtful observation of the Society, coupled with knowledge of
what he means here, fully confirms his prediction):
"Steiner lamented in Awakening
to Community (lecture three, Feb. 6th,
1923), on the consequences of failing (which has happened) to properly
take up The Philosophy of Spiritual Activity (or Freedom): “The
way
it should be read is with attention to the fact that it brings one
to a wholly different way of thinking and willing and looking at
things....The trouble is that The Philosophy of Freedom has not been
read in the different way I have been describing. That is the point,
and a point that must be sharply stressed if the development of the
Anthroposophical Society is not to fall far behind that of
anthroposophy itself. If it does fall behind, anthroposophy’s
conveyance through the Society will result in its being completely
misunderstood, and its only fruit will be endless conflict!”“
Above, in Bitter
Medicine, I pointed out that both the idea of
the evolution of consciousness, and the basic idea of Steiner’s book The
Philosophy of Freedom, presuppose that the
human being, as regards his own mind, begins in an unfree state.
If this was not the case, everything would be fine and no
development necessary. So ... lets not pretend otherwise - the
reader of this needs to confess that in all probability they do not
know how to control their thoughts very well or how to master
their feelings - that is they have not succeeded in the fundamental
goals of the Six Basic Exercises.
This is not a wrongness, but rather it is karma of the
deepest kind. Nor does this mean we are incapable of knowing the
good and true as an aspect of living in the Age of the Consciousness
Soul. It just means that Rudolf Steiner, following the inherent
obligations of his own development, had to place before us the highest
possible ideal goals. There are still opportunities to follow him.
All the same, one result of this situation is that people
mostly sleep through the inner processes by which they formulate their
own conceptual life. For example, we have been taught that our
will is generally not accessible to the consciousness of our I.
This is true to a degree, but not true in the sense of what
lies potential within us that can be called: the will-in-thinking. This will manifests in that we can determine what
objects about which we will think (the attention), and what reasons we will chose to have regarding how
and why we think (the intention). In my Living
Thinking in Action (which essays are also
throughout most of my major books), I discuss this problem very
carefully and exactly. The more consciously we apply the intention and the attention, the more accurately
will we think in the new Way.
The intention is the essential aspect of the will-in-thinking.
We must learn to face, with humility and honesty, why we are
thinking about what we are thinking about. Steiner’s The
Philosophy of Spiritual Activity begins with
the problem of desire: can we want what we want? Or,
are
we prisoners of our appetites, ambitions, hungers and needs for
love and recognition? What drives our thinking? What goals
does it really seek? In The
Philosophy, right from the beginning, Steiner
reveals the essential secret: We learn to place a freely chosen moral
ideal in the front of the desire, and we learn how with that moral idea
we can move all feelings and thoughts in the service of others.
Do not believe this to be easy, by the way.
If it was there would be no problems, and everyone would
have already mastered the problem of knowledge as solved by The
Philosophy. Below I will go into
details.
In my most recent book, The Art of
God: an actual
Theory of Everything, I discuss various modes
of thinking and various moods of feeling as these
relate to how concepts are produced. Modes of thinking include
(but are not limited to) figuration, theorizing, reflection (Barfield),
comparative, associative, hot, cold, organic, pure, about, with, within
and as. Moods include (but again are not limited to) antipathy
and sympathy, desires rooted in pleasure and pain, various
semi-conscious wants and desires, and, at a higher level, cultivated
(intended) moods such as awe, reverence and the like.
To be able to manifest these moods and modes by choice
(mastery of feelings and control of thoughts) is to achieve the goals
of GA 2, 3, and 4 (A Theory
of Knowledge Implicit in Goethe’s World Conception; Truth and
Knowledge - Steiner dissertation; and, The
Philosophy of Spiritual Activity), that is:
to become spiritually and inwardly free.
The absence of success here is what then manifests in the
confusion arising in the General Anthroposophy Society that leads to
partisanship and conflict - just as Steiner predicted in the above
quote from Awakening to Community on the
results of failing to realize in practice the changes in consciousness
(in will and in thinking) connected to learning to properly read his The
Philosophy of Spiritual Activity in the right
way.
What is the proper way to read this book?
Each sentence, where possible, must be used to direct the thinking observation (introspective activity) of our own I at the phenomena of our own mind. We read this text, but to understand and appreciate it we have to more or less simultaneously look at our own mind. The text is map, the mind is the actual territory. Through this observational process we then become a scientist of our own mind. Nor do we practice scientific introspection just when reading the book - but rather we learn to be reflectively introspective all of the time - that is awake from moment to moment to those inner processes regarding the relationships between the will-in-thinking and feelings and thoughts themselves. We still have a sense life, we are just more and more awake to how our thinking and feeling effect our understanding and knowledge of what we experience, both inwardly and outwardly.
What happens when we fail to learn these lessons?
Our thinking becomes the victim of semi-conscious
impulses often related to moods of feeling that are not mastered, such
that the Opponents, via the doubles, are able to turn our own thoughts
away from the good and the true. Because this unfree condition is
“normal” (revisit Kuhlewind’s From
Normal to Healthy), and common (we all
share these tendencies), no one notices that just here conflict is
produced because we don’t know how to find, collectively - in
community, the good and the true.
We believe we seek these, and I don’t doubt for a moment
the sincerity of Tradowsky, Prokofieff and von Halle. The problem
is that without a mastery of mood and control of thoughts, the thought
content we will produce will be extensively infected with unredeemed
impulses of antipathy and sympathy, and un-noticed non-logical trains
of thought rooted in semi-conscious thinking mostly determined by the
thinking modes: comparative and associative thinking, which are
themselves generally driven (when semi-conscious) from antipathy
(comparative) and sympathy (associative).
For example, antipathy leads us to compare that this
object of thought (such as a person toward whom we might have a lot of
sympathy) is better than that differing object of thought (such as a
person we don’t favor). So Tradowsky’s book is littered with
sentences that prefer von Halle over Prokofieff, via the
sub-consciousness moods (feelings), something toward which we would
find more truth were we less asleep and less possessed by our
unredeemed antipathy. (This is all laid out in Christ’s Sermon on the
Mount, especially such as Chapter 7 in Matthew on: judge not least ye be judged.)
An example of semi-conscious associative (sympathetic)
thinking is found right from the beginning when Tradowsky starts to
write of von Halle as having “received” the stigmata. He uses
this term “received” everywhere after, borrowing it (apparently) from
the usages made of this term in the discussion of their Saints by the
Catholic Church. We can understand why the Church used this
terminology (for its beneficial - spiritual bragging rights - view of
the phenomena). Yet, in the fields of disciplined logic and
reason (that is when we bother to be scientific) we would say that this
usage - “received” - begs the question, for it is
precisely the missing fact of the cause of the stigmata that we seek/need to know.
Once we characterize it as “received” we have jumped to
and implied the idea that positive spiritual beings have given this as
a gift*, and the question Prokofieff seeks to pursue (in a very lame
way apparently - I have not read his book and only know of it through
Tradowsky’s references to it) is not really clearly asked. A
conscious thinker, familiar with organic and pure thinking, would never
use such a term as: received, precisely because it
assumes an answer to the underlying question.
*[Consider for a moment, the idea that the stigmata is a
“gift”. Would a God of Love give as a “gift” suffering? The
person with the stigmata is also not free. They are not
given a choice. The wounds appear without apparently being asked
for. In a somewhat overly done horror movie called Stigmata, a young woman, who believes herself to be an atheist,
asks the Priest who tries to help her with her stigmata, whether she
can give this gift back (which the Church believes to be precious).
Again, would the God of Love give suffering to someone without
their conscious consent?]
In phenomenology (organic thinking, or Goetheanism) we
simple describe what is/was observed, such that we could say that on
such and such a day von Halle’s body appeared to have wounds on it, in accord with the traditions
connected to the idea of the stigmata. It is very important to
acknowledge the existence of that idea,
by
the way. That the appearance of the wounds (the experience),
and the idea (the thought or meaning) arise at the same time is part of
the phenomena. Keep in mind what I’ve quoted from Steiner many
times above: One
must be able to confront an idea and experience it, otherwise one will
fall into its bondage.
We are not to leap to any conclusion, especially
“received”. While Tradowsky refers to Goethe’s dictum that the
senses don’t deceive, only the judgment, Tradowsky doesn’t know how to
apply it to this event. Seeing the wounds is one thing, deciding
the cause is a matter for the thinking judgment and that is where we
can fall into error.
Now I am not taking a position here on the cause
of this aspect of von Halle’s life destiny, by the way. I am just
suggesting that, if we are to follow Steiner’s example in thinking, we
must proceed very carefully.
The rest of Tradowsky’s book is a kind of argument
between him and his observations of the structure of Prokofieff’s book.
Both individuals seem to endless quote Steiner, which is in
itself a complete misuse of what Steiner taught. This use of
Steiner as an authority, as if in Steiner we can find a justification
for our sympathy (Tradowsky) regarding von Halle, or our antipathy
(Prokofieff) regarding von Halle, is unworthy of all true students of
Rudolf Steiner.
Steiner himself was very explicit: don’t use me as an
authority!
For example, Tradowsky goes into a lengthy discussion of
the differing interpretations of a ancient word, one by Steiner and the
other by von Halle as well as many scholars (the specific word is not
relevant here). Both Tradowsky and von Halle treat
Steiner’s reports as to this word’s meaning as not to be doubted.
This is not justified to a real scientific thinking, even though
Tradowsky concludes that since Steiner read it in the so-called Akashic
Record, that it must be true.
Again, this problem is a clear result of the Society in
general not learning to read The
Philosophy of Spiritual Activity in the right
way.
Both Tradowsky and Prokofieff, and most of the rest of
the members and friends, treat the writings and lectures of Steiner as
if in reading them we gain knowledge of spiritual
realities. Tradowsky uses that term - knowledge - in reference to
something he is quoting from Steiner several times in fact. No
one, who has succeeded in mastering their feelings and controlling
their thoughts, in accord with the goals of GA 2, 3, and 4, would ever
use Steiner as an authority for knowledge of the spiritual world.
Why?
Steiner was a very precise and careful thinker. As
a consequence, in the introductions to both Theosophy and Occult
Science he explicitly uses over and over
again the term understanding*, but never knowledge. The term knowledge is almost
exclusively used only in GA 2, 3, and 4. (He does use it in Knowledge
of Higher Worlds and How to Attain It, but if
we think about that use it is clear - the book is about how to get
spiritual knowledge through direct experience, not how to find
knowledge through reading a book. One studies as a preparation, but study only gets the soul ready for its
supersensible experiences.)
*[See Appendix Two below on the nature of spiritual
research for a deeper discussion of this issue of the significance of
the term understanding.]
Let us see if we can shed some more practical light on
this problem of how thinking-cognition needs to relate to experience in
order for knowledge to arise.
In A Theory
... (which Barfield calls “the least read most important
book Steiner ever wrote”), Steiner begins
with making clear distinctions between experience and thought, although
he also calls thought (after a while): a higher experience within
experience. In The
Philosophy..., Steiner makes a distinction
between percept and concept (or experience again and its idea - that
its thought). Once more, ... it is not so much a matter of
understanding the books (the maps), but of learning to look carefully
at the territory of the own inwardness.
Knowledge, we learn through practice, requires the union of thought and experience, or percept and concept.
Reading a book, while itself an experience (a percept of a book),
the concepts expressed by the words in the book are absent their
related and necessary experience or perceptual groundedness. I
can read and read all manner of things about Christ, via Steiner’s
reports on his spiritual research, but the direct experience of Christ
is something so completely different from what I read, that this direct
experience dwarfs entirely my Steiner-derived ideas (understandings)
about Christ.
Even von Halle’s apparent memory* pictures of Christ, cannot be the same as Steiner’s
Intuition experiences (a few of which I have had) where we are united
and within Christ in the present moment - we don’t know in this way His past, but rather we know (as in participate in) His Eternal Present.
*[Above I wrote of the problem related to Steiner’s
advice to keep the Society and the Christian Community separate, given
that the Rite of Consecration of Man, through the descent of spiritual memories into those present, creates social harmony and warmth.
If the Society is not to lose the hunger for such harmony and
warmth in its Branch and Group gatherings, there needs to be not only
this separation of the Society and the Christian Community, but a
counter-Rite: the Reverse Cultus.
Yet, was it as a member of the Christian Community that
what is essentially an involuntary mystical** experience happened to
von Halle? Or are many of her “fans" members of the Christian
Community? The record (at least what can be found via the
Internet) on that question is not clear. All the same this should
give us sufficient reason itself to look carefully at the totality of
the personal and social effects of the whole phenomena - not just at
von Halle, but at her surrounding companions as well.]
**[Steiner indicates that true supersensible experience
does not enter into earthly memory, such that we have to go back to the
source again and again in order to gain deeper insight. My own
experiences confirm this. In the light of this caution, how are
we to understand that von Halle has “memories” of the events at
Golgatha. Again, I am not drawing conclusions, but I am insisting
that we think very carefully about what this all means, especially as
regards advancing or inhibiting the future development of the
Anthroposophical Society. Also keep in mind that von Halle
describes her experience of “traveling back in time” as involuntary.
Steiner’s spiritual research was not involuntary.]
When Tradowsky tries to write of Steiner’s visits to the
so-called Akashic record, Tradowsky has no actual knowledge of what
that experience is like, but rather he “believes and understands" only
the way he interpreted what he read - the ideas and concepts his mind
has created while reading. Such an “idea” is best described as a
perceptless concept - a concept or idea disconnected from the actual
and necessarily-related experience. Tradowsky has never visited
himself the experience Steiner called: the Akashic record.
Most of what people write, based on the reading of a
Steiner text, is a collection of far to frequently ungrounded
perceptless concepts. These can easily become mere beliefs in the
soul, such that we create a kind of religious-like philosophy of the
world of spirit. Because Steiner was so rigorous in his research
efforts and in the deliberate nature through which he expressed himself
(his careful choices of words and terms), we can receive through
reading an understanding (that is, we can acquire more than a mere belief).
When Steiner described the reports of his research as
related to the work of natural scientists, he was referring to this
creation of understanding. When a physicist tells his tales of his
experiments and what he thinks they mean, he is transmitting his
understanding, but not his actual direct experience. The
same with Steiner. To him his experience is knowledge because it
has both percept (experience) and concept (thought), but he knows that
to us the best that can happen is he helps us understand the spiritual world and the spiritual history of our
world. He also hoped, through his books and lecturing, to inspire
us to pursue our own direct knowledge of the Divine Mysteries.
Given that he didn’t expect the influence of Anthroposophy on
Civilization to arrive in less than 400 years, we can see that we do
have time to understand our errors, and perhaps understand how to
proceed into the future - the object of most of my anthroposophical
writings.
As to the question of what it means that von Halle’s body
shows the wounds and as well that she has stopped needing to eat (which
seemed to happen before the wounds - again the record one can obtain
via the Internet is weak and I apologize for any mistakes or
unwarranted assumptions), - these phenomena are not even barely or
adequately developed* in Tradowsky’s book, which simply becomes a
polemic by a partisan in an unfortunate dispute between Prokofieff and
von Halle that is rooted completely in the failure of the culture of
the Anthroposophical Society to take up the right way to read Steiner’s
The
Philosophy
of Spiritual Activity.
*[Mostly Tradowsky’s thinking in this book is overridden
by his understandable assumptions already present once he characterizes
the stigmata as “received”. In the discipline of a true science
of the mind, fostered by Steiner’s works on real thinking, this is
called a pre-thought thought. The effect of an assumption or
pre-thought thought is to color over the experience and essentially
then not see it at all.]
Missing so far from the dialog on these issues, is the
lecture cycle of Steiner’s called: Pastoral
Medicine, where he brought together priests
and doctors to give them indications regarding the treatment of
specific kinds of problems where a physician was needed for the
physical problems and a priest needed for the spiritual problems.
In these lectures he describes how the subtle bodies can become
grossly disharmonious in their relationships (such as the astral too
far embedded in the physical), and that these extreme conditions tend
to produce madmen on the one hand and saints on the other.
Steiner also speaks there of suffering as related to spiritual experiences. To have a
certain supersensible experience will bring with it, for the human
being having the vision, suffering. The problem,
as it were, is to not lose sight of what it means that we bring the
impulses of natural science into our cognitive activity regarding our
spiritual experiences.
Am I suggesting that something is wrong with von Halle by this statement? Of course not. I am suggesting, however, that the Stigmata might disappear if the right kinds of therapy (both physical and spiritual) were applied simultaneously, and that through such a process we might gain insight into the causal element, rather than assume she “received” something - that is assume she is being “blessed by the divine”. She could become a “better” spiritual scientist if there was more discretion applied to reporting the results of her experiences (recall that Steiner waited 17 years before sharing with the wider world, in The Riddles of the Soul, his discoveries regarding the threefold nature of the human being).
I also think we should ask: why upon the appearance of
the Stigmata did von Halle not retire to private meditative life,
instead of becoming a public personality, sharing her visionary
experiences in books and lectures, implying that it constitutes a kind
of trust worthy spiritual research? I know from my own
experiences the temptation offered by being surrounded by adoration and
affection, and I can well picture von Halle’s dilemma - do I step into
the limelight of this adoration, or do I retire and seek thereby to
deepen what has arisen (semi-retirement being a path
previously common to most all other mystically inclined stigmatics).
From my own biography (see Biographical
Necessity) it is clear that certain kinds of
experiences are temptations for the I. We could realize
that for both Prokofieff and von Halle personally, this situation can
easily magnify their own egotism, especially considering the fact that
they both have acquired “fans”. People think of such
personalities as special (for Prokofieff for his intense and voluminous
“scholarship”, and for von Halle for her stigmata and visions), and
gather around not only to worship them, but to often to surrender their
own thinking to the pronouncements of such types of personalities.
This surrender of the own thinking of the I is the antithesis of
what Steiner taught - and I have in other contexts gone so far as to
call it the presence of an anti-Steiner spirit.
Tradowsky does quote Steiner to the effect (recall that
this from Steiner is for our understanding and does not
provide knowledge), that the “spiritual world”, is offering to us, with
such figures as Kaspar Hauser, a kind of important lesson. This
means, at the least, that we are right to pay attention to von Halle’s
life destiny. However, and this is a very big however, we
are not justified (again a questionable judgment - as pointed out by
Goethe), in thinking that the spiritual world means by this to anoint
as authoritative any concept which she seeks to express. This
“spiritual world” certainly did not mean for us to treat Steiner that
way (although we did and do), so perhaps part of von Halle’s gift to us
is to remind us of just how important it is to think exactly and
carefully and not to leap to conclusions based upon excesses of
unredeemed sympathy or antipathy.
Tradowsky also writes a number of sentences which
logically speaking he has no justification for writing, given that
there is no possibility of him having the necessary experiences related
to such thoughts. I’ll just give one example that comes during
his long, and wandering, discussion of the fact that stigmatics
generally stop eating - continuous fasting* (which von Halle has
apparently done): “This
process
occurs as a creative act of will in the deepest subconscious of
those concerned, and can neither be invoked nor affected by the
conscious awareness; it manifests as a continuum of life.”
*[Fasting, by the way, does commonly induce mystical
states (sometimes called “belly clairvoyance”), but this certainly
cannot be a process for producing what Steiner meant when he used the
terms: spiritual
research (otherwise Steiner would have
encouraged all of us to become religious ascetics).]
Keep in mind what we know about Steiner’s biography, and
the fact that he spent a great deal of time on personal development,
and did not just come to us “blessed” by the world of the spirit.
We have to earn the ability to know spiritual matters in the Age
of Science, otherwise we become just imprecise (unscientific) mystics,
something Steiner urged us again and again to avoid.
Like much else that happens in this Age (see my work
above on the meaning of the descending social chaos), the purpose of
such events is to drive us toward being more awake through raising the
temperature of conflict (certainly a consequence of the discord between
Prokofieff and von Halle). If it was all peaceable and nice nice,
we would just sleep.
In fact, to disagree (conflict) with Steiner (Wendt, how
could you do that?!?!?), I find his constant usage of the term
“spiritual world” (don’t know what the German is/was) to be misleading.
Even using his works (as well as my own experience), I don’t find
there is any unitary nature to the world of higher Beings that would
justify our speaking of them/it as a coherent thing in itself, which
acts upon us in a likewise coherent and purposeful or organized fashion.
The world of spirit is a complex of diversified
communities, who among themselves often don’t particularly “cooperate”.
Its not that they compete, as we do, its just that for us to
assume this “world of spirit” is universally cohesive to the point of
having a large common and shared specific and clear intention is just
plain wrong. The evidence, once we ask the right questions, is
otherwise. But that my friends, is a whole other level of
discussion, although we can begin to end here by asking a few good
questions:
What spiritual communities oversee the Christian
Community? What spiritual communities oversee the
Anthroposophical Society? Do they have the same agenda? Why
didn’t Steiner “receive” the Stigmata? Why did not
Emerson, or Goethe or Coleridge or Barfield or Kuhlewind or Ben-Aharon?
Why von Halle and not these?
Perhaps the primary message from the Mystery is to von
Halle herself, and not one that suggests she is “approved” the way an
Oscar might be given to a movie star. On the contrary, in terms
of the Christian-Rosicrucian Path, she is only now “crucified”, leaving
two more stages yet to be endured. The Stigmata are not an end,
but a sign of a phase. What happens next?
Next is the Entombment, which in the case of St. Francis,
who “received” the Stigmata late in life, signified his coming death.
Perhaps for von Halle the stigmata is a suggestion that if
you want to achieve the highest, it is time not for more speaking, but
for silence. It is not what she has done or is now doing that is
important, but what she can become precisely through renouncing her
public spiritual life.
The Jew who “received” the stigmata, Richard Pollak that
Tradowsky mentions, kept his condition secret for years. All
surprising acts of destiny in our biographies are two edged swords.
In that they suggest we have arrived somewhere or become
something spiritually important, only means we are to face powerful
temptations to self-pride - it is the luciferic double that is brought
forth. Inwardly in this state we receive in our thinking all
manner of seemingly wise thought, but often hardly the truth.
That is why we experience Entombment and can by choice
enter entombment (the silence). Only in this state can our
thoughts and feelings “cook” in the right way, becoming thereby far
more than they otherwise would be were we to immediately present them
to the world. Again: Steiner waited 17 years before presenting
the idea of the threefold man. In paths of sacred magic it is the
virtue of silence that realizes the highest powers.
What von Halle does or does not do is only part of the
problem. We who would love her have our own dilemmas (the other
edge to the sword) to face, but that is another story entirely, given
that it belongs to each of us individually to decide. In this
“book report”, I have done what I could in this moment.
Appendix Two
this is from the end of my review of Prokofieff’s problematic book:
Anthroposophy and the Philosophy of Freedom
see: http://ipwebdev.com/hermit/Prokofieffbookreview.html
[It has been altered from that original presentation for
this book.]
-
concerning some confusion on the nature of spiritual research -
For some time I have been hearing of the idea that a
study of Steiner’s writings could constitute a kind of spiritual
research, and as this has bothered me greatly, I was pleased
to find near the end of Prokofieff’s book on The
Philosophy of Spiritual Activity a lengthy
discussion, by at least one member of Vorstand, of a version of
what might be their idea of why such study could be considered
spiritual research. Since it is my view that a proper experienced-based
knowledge of the reality of The
Philosophy would preclude believing the study
of Steiner texts could ever constitute spiritual research and
knowledge, I going to place a discussion of this matter here. One
can certainly do academic and scholarly research on Steiner’s thought
in this way, but true spiritual research has a whole other
character.
Let me give first my own conclusions here (after many
years of work on scientific introspection as well as many years of
“spiritual” experiences):
I think it would help the Society and Movement (the human
social element) to distinguish the following: the words spiritual research should be limited to instances where one is having
clairvoyant experiences, and has spent many years working with these
and only carefully puts forward their results after appropriately
applied patience and scientific rigor in thinking. We should use
the words scientific
research
based on the indication of a spiritual researcher to describe scientific studies rooted in such things as
the indications of Rudolf Steiner.
We should us the words scholarly research to describe what someone like Prokofieff does, when they
mostly read Steiner and replay that personal interpretation of what
Steiner may or may not have meant as if it was authoritative of
Steiner’s thought. This leaves such work open to objective
examination for its accuracy, such as was done of Prokofieff’s work by
Irina Godienko in her book: S. O.
Prokofieff: myth and reality.
We should us the words personal intuition when we are presenting a thought that seems to us to be
particularly important and related to a specific subject, as opposed to
saying such as: I
imagine
that, or it follows that, which can bear the stamp of idle speculation if not
carefully reflected upon.
If we know the Living Thinking, that is the
result of working out fully within one’s self the stages made possible
via The Philosophy, we can have
greater confidence in our own work, but that confidence does not and
should not transfer to others.
The idea here is to promote the use of some exact
standards of meaning, within the Society and Movement, regarding what
we intend to represent as the basis for our own thoughts. Did we
do: spiritual
research, did we do scientific research based on
Steiner’s indications (which might include
Goethean Science), do we do scholarly research, or did we
have a personal
intuition, and/or are we capable of Living
Thinking - thinking which has life in it, and that is then the basis of
our thought.
Perhaps our work will contain all of these in different proportions, each to be delineated as necessary. If we don’t make these distinctions, we will find the present confusions everywhere present, as is typified by Prokofieff here:
This is what Prokofieff has written (long, highly abstract, and
somewhat wandering on the subject):
First quoting Steiner:
“When,
based
on freedom and stimulated by the reading of the astral light, a
human being does this or that consciously or unconsciously, then
Michael carries that which is an earthly deed out into the cosmos so it
becomes a cosmic deed”. GA 233a, 13 Jan 1924
[scholarly research on Steiner]
[me, writing a brief aside: Steiner can certainly offer
this for our understanding, out of his spiritual research, but whether
such ideas constitute knowledge for the reader, that is a quite
different question. In addition, this observation of Steiner’s is a
generalized supersensible fact, as seen from the outside by the
spiritual researcher - observer. From the inside, when one is actually
experiencing the Living Thinking for example, the direct experience is
quite other. One is supported, the way a deft wind (holy breath)
supports the wings of a flying bird, with the results that the pure
thinking reaches a bit higher than under other circumstances.
Prokofieff doesn’t know this because all his understanding is derived
from the reading of texts (Steiner-said), and nothing he writes
indicates he is experientially familiar in any way with consciousness
soul introspective science.]
Next
Prokofieff, pages 213, 214 and 215 (in the
English paperback edition) [with a few comments by me in this form in
brackets]:
An important question arises
at this point: Is the here described process only feasible for an
initiate, that is for one who can read in the astral
light, or does the possibility exist for all human beings today to
draw near to Michael on such a path. The latter is actually the case [personal intuition, spiritual research, scholarly
research done badly?], . When we study anthroposophy not in the ordinary
abstract sense but in the studying itself ascend to pure thinking so
that it becomes for us the first stage of modern initiation (see
GA 13) [Steiner said, allegedly, but
how does this apply in a concrete way?], then through our
purified thinking we have taken in the same insights [not possible, absent the same supersensible experiences,
given that the so-called insight is generated by us
during reading] that
an
initiate generally can read only in the astral light [unjustified personal conclusion]. For in a certain respect
all results of anthroposophical research are acquired in this
way: they are all supersensible facts read in the astral light [for the initiate, not for the reader of the initiates reports of their research]. Now if a person takes them
in [we don’t take them in, we generate their
meaning ourselves] through his thinking, he resembles an initiate who
has to carry these spiritual contents in his thinking for the purpose
of communicating them to others in the same way as one who subsequently
studies these supersensible facts [in
science we call this a tautology or circular reasoning]. And although such a person
cannot research these contents in the spiritual world (that is read in
the astral light), once he has understood them rightly with his
thinking he can act, based upon them, as freely as can an
initiate [Prokofieff’s ad hoc justification
for his own activity]. So as to transform the insights that are based upon the
study of spiritual science into into truly free
deeds, however, their implementation must initially be left
up to moral imagination so that they can subsequently be carried out
based on pure love of the action [pure
invention on his part]. Thus on this modern path of the human being to
Michael, we have the activation of all three characteristics of
ethical individualism [as someone familiar
with this work from over three decades of personal experience, it is
very clear Prokofieff hasn’t a clue] .
One can therefore say that
today only this path really leads to
Michael , but only under the condition that
prior to that a person has come to terms with anthroposophical insights
and has thoroughly made them his own [emphasis
added:
this
cannot be true, for Christ withholds nothing
from all the Father’s children, and if Michael is truly the countenance
of Christ, then Michael is certainly not the exclusive possession of
anthroposophists, or that one must know Steiner to relate to Archangel
Michael]. In so
doing the main characteristic of such appropriation of such higher
knowledge consists of the following. When we bring the study of
spiritual knowledge [reading does not give
us knowledge, only understanding] to the point of pure
thinking [if only Prokofieff had
demonstrated that he even understood that term - pure thinking, much less had direct personal knowledge of it in
practice], we
thereby
do not receive anything foreign into ourselves, only
something that has lived in us from the very beginning since we
ourselves descended as spirit beings out of the supersensible world
onto the earth [no! this only lives in us as our interpretation of Steiner’s
text - it can only give us understanding - of course its not foreign,
since we created it while reading!]. This distinguishes the
study of anthroposophy fundamentally from any other study [Not true]. Rudolf Steiner points this out in the following words:
‘Although the thoughts [of spiritual science] are already present when
one surrenders oneself [as a student] to them, one cannot think
them unless in each case one recreates
them
anew in ones
soul.’ (GA 13) [This Steiner quote does
not actually logically support the statement - This distinguishes the study
of anthroposophy fundamentally from any other study - it follows] It is through this very ‘recreating them anew’
(something that is only possible in pure thinking) that the
spiritual-scientific thoughts become the property [here’s the fault line, for Prokofieff now demonstrates
his confusion between belief, understanding and knowledge, all of which
he conflates into the term: “property”] of the human soul as if the
soul itself [he hopes!] had discovered them in the
astral light. And more: ‘What is important is that the
spirit-researcher awakens thoughts in his listeners and readers which
they must produce out of themselves, whereas
one who describes matters of sensory reality refers to something that
can be observed by listeners and readers in the sense world’ (ibid,;
emphasis by Rudolf Steiner). When human beings do things in the world
that are brought out of their own thoughts in accordance with ethical
individualism, meaning that they accept them into the moral
imagination and then work based on it [this
is just speculation on how ones thinking actually operates when reborn
in the practices of The
Philosophy] , then these are deeds
that can be affirmed by Michael and then continue being effective in
the spiritual world as cosmic deeds of man [does
Prokofieff
actually want us to believe he has actual spiritual
perceptions of Michael confirming such deeds?]
Let me continue the examination of this seeming argument, with first a look at the use of the term understanding in both the introductions to Theosophy and Occult Science: an outline.
Theosophy: Only through the understanding of the supersensible does
the sensible “real” acquire meaning. ... It is indeed only
through an understanding of these elements that it
becomes clear how higher questions should be asked. ... In
the same sense it is unnecessary to be a researcher in the
supersensible in order to judge the truth of the results of
supersensible research. ... For the feeling for the
truth, and the power of understanding it are inherent in every
human being. And to this understanding, which can flash forth
in every healthy soul, he addresses himself in the first place. He
knows too that in this understanding there is a
force which little by little must lead to the higher degrees of knowledge. ... One
requires certain powers to find out the things referred to; but if, after having
been discovered, they are made known every person can understand them who is willing to bring
to bear upon them unprejudiced logic and a healthy sense of the
truth. ... We take the right attitude towards the things of
the supersensible world, when we assume that sound thinking and
feeling are capable of understanding everything in the way of
true knowledge which can emerge from the higher worlds, and
further, that when we start from this understanding and therewith lay down a
firm foundation, we have also made a great step onwards towards
seeing for ourselves; even though in order
to attain this, other things must be added also. ... The
determination, first of all to understanding through
sound thinking what later can be seen furthers that seeing. [all kinds of: “emphasis added”]
Clearly Steiner is saying that the understanding we gain from reading a text are a support for knowledge, but the latter only appears if we do other things than read.
Occult
Science: an
outline (from the last
preface, written by Steiner in 1925 - all the
earlier material is similar):
...the realities of the world
of spirit, will then be cast into forms of thought which the
prevailing consciousness of our time - scientifically
thoughtful and wide-awake, thought unable to see into the
spiritual world - can understand ... Spiritual
cognition is a delicate and tender process in the human soul, and
this is true not only of the actual ‘seeing’ in the spirit, but of
the active understanding with which the normal
‘non-seeing’ consciousness of our time can come to meet the results of
seership. ... When a man’s judgment is tinged however
slightly by the dogmatic assertion that the ordinary (not yet
clairvoyant) consciousness - through its inherent
limitations - cannot really understand what is experienced by the
seer, this mistaken judgment becomes a cloud of darkness in his
feeling-life and does in fact obscure his understanding. ... Nor is
this understanding confined to the realm of
aesthetic feeling as in the latter instance; it lives in full clarity
of thought, even as in the scientific understanding of Nature. [emphasis added]
Please now return mentally to what was briefly explained
in the main body above regarding the distinctions that a scientific
introspection can make between belief, understanding and knowledge
in our relationship to the actual content of mental
pictures, generalized concepts, pure concepts and ideas.
These three qualitative relationships between the I and the
thought-content of the soul can be examined quite
carefully, especially in the light of the conscience (the
instinctive moral imagination, or the higher I within the lower).
Further, one can develop a participated-conscience, which does not
appear in the same way as the instinctive conscience appears in
ordinary consciousness, but arises as a conscious act of will in
the life of the soul.
We do this by applying inwardly the skills learned
through the practice of moral imagination, moral intuition and moral
technique (about which Prokofieff has mostly theory - belief
mixed with understanding) to questions of inner life and action. Just
as we can ask whether a certain action is moral or not in the outer
world, so can we ask inwardly what is the relationship between our
I and a specific thought-content in the sense of whether this thought
content represents (to us) knowledge. In the beginning this
organ, for an inner sense of whether a specific thought-content is
known by us to be true, develops slowly. But develop it does with
practice. As it develops, we then learn to know intimately this
relationship of the I to the thought-content: some as
belief, some as understanding and some as knowledge.
Real knowledge, as pointed to above, requires
the union of experience and thought, or percept and concept. Our
inner organ for perceiving the truth of this will see clearly whether
or not we have had the relevant experience (percept). Very few will
have had real spiritual experiences, and so very few will be able
to claim, before their own organ of
participated-conscience, that we then possess real knowledge. In
terms of the distinction between true understanding (as pointed out
above by Steiner) and mere belief, the matter can there as well be
clear to the perception of this inner organ, for true
understanding is the result of certain inner actions on the part of the
I. Let us next examine the act of reading, for most of what we
encounter via Steiner comes to us through the reading of a text.
In terms of experience and thought (or percept and concept), in reading a text all we have immediately is knowledge of a symbol set on a page - the sense experience of print or writing. Secondarily, we have in the act of reading, something out of our own I that interprets the meaning of the symbols on the page. Meaning is not buried in the page, but first begins to appear in our own mind by our own interpretive reading-thinking activity. While the effort at authorship (even my writing of this article) tries to convey meaning from my mind to yours, only you determine how carefully you read, and then how skillfully you interpret.
In appreciating what Steiner tried to teach us about true understanding (noted above in italics in the introductions to Theosophy and Occult
Science), we have to keep in mind that
reading his texts can’t under any circumstances be passive. We have a
deep clue to this in the admonition of Steiner’s that instead of
reading 50 books once, we instead read one
book 50 times. Most anthroposophists disregard this
admonition and read all manner of books just once, or if they do
“study” a text they will tend to study it in the form of
self-instruction traditional to the Intellectual Soul age, that is
by taking notes and making diagrams (Prokofieff’s scholarly
habit).
Consider also, as a minor matter but also very crucial from a certain
point of view, what it means when we read a secondary source instead of
the original. First Steiner creates his works, toward which we are
encouraged to acquire a deep understanding out of our own efforts (by
reading one book 50 times). Instead then, we read such as Prokofieff,
and take his derivative understanding and belief as if it means the
same as the original. In a very real sense we have now a kind of weak
tea copy of the original, and if we expect to have a deep appreciation
of what Steiner was trying to communicate, by reading this weak copy,
how much of a fool have we thereby become (how in any sense can such a
process produce spiritual research in the form of direct knowledge).
This is what Gordienko discovered about Prokofieff’s writings,
when she line by line compared them with the relevant texts as
originally given by Steiner.
Such will not work if we wish to enliven (make true) our
understanding, for the very act of taking notes means we edit or
alter what lived in the spoken word when Steiner lectured. We also
alter the meaning when we read secondary sources. These altered
meanings, notes and schematic diagrams (with which Prokofieff filled
this book) are not true understanding, but a kind of abstracted
skeleton of something that was once living. Like the current practice
of natural science, with its excess of analysis, the world of
the thought-content created by Steiner out of his experience is reduced
by note taking etc. to a mere ghost of itself in an act not unlike how
a botanist reduces the living plant to ash in his laboratory.
If instead, for example, one were to read
(without analysis or note taking etc.) Theosophy 50 times, then our experience would
slowly evolve as each repeated reading builds on the prior one so that
sentence by worked over sentence the living element
returns, because as thinkers we are able to count on one of
Steiner’s most important discoveries (first expressed in A Theory
of Knowledge Implicit in Goethe’s World Conception), that: there
is
only one
thought-content to the world. See there his
discussion of how there is only one single idea of a triangle, that is nonetheless able to be
perceived by the thinking of all individual I’s. Further, in this
reading over and over again, we gain the ability to place this
content at one remove from the I in order to recreate it in the
soul - we learn to stand outside it. At this remove we have a
practical means by which we can avoid falling into a relationship of
bondage as discussed in the main essay above.
Let me here supply a personal experience which resulted
after reading and rereading a specific text. I was once
more rereading two lectures collected under the title: Geographic
Medicine. I was particularly interested
in the second lecture which had Steiner speaking of the double and of
America (that was my main interest at the moment).
After reading, I was reflecting on what I had read, and
in a way recreating the themes of the first lecture in my mind. I
noticed that he kept repeating himself on two themes: one theme was
that folks who violently in their youth, would often experience a kind
of grace given gift in their subsequent incarnation; the second theme
was that folks who didn’t have the idea of the afterlife during
incarnation (to much scientific materialism) often could not find their
way into the afterlife in a good way.
Then I saw (had a personal intuition) that Steiner was
speaking to the dead in the room. The lecture was in 1917, around
the end of WWI, and he was speaking directly to the dead soldiers, and
telling them something very important for them to hear. This
insight caused a huge shift in how I saw Steiner’s lecturing activity.
I had another experience with a different lecture cycle,
where I was convinced that it contained a certain idea. Yet,
every time I went looking for that idea I couldn’t find it. But I
clearly remembered reading it. Given the above experience with
regard to Geographic Medicine I began to
wonder whether during reading we might have a direct (in the moment
intuition) of Steiner, given that he might be drawn to our reading and
have something directly to say to us, in our present.
Reading does prepare us for something, but is that
something always about the content of the lecture or book? I
believe we need to move past assumptions about what happens during
reading, and involves memory and interpretation of meaning, and through
conversation and research come to concrete ideas instead of myths, such
as are being here promoted by Prokofieff via his loose associative
thinking.
Steiner, having taken his experience of the delicate
and sublime world of spirit, and rendered it via the imagination
into word-based picture images, creates for us via his texts (lectures
and books) a set of ideas (complexes of concepts) congruent with the
actual thought-world as it exists independent of our I. These ideas
hover over the page as we read, and we need to be very careful in
how we re-render them in the act of reading (active
understanding). It is the efforts of the I
during reading that produce this work of recreating the true
understanding out of ourselves or through our own inner work.
Now contrast this description just above (by me) with the
one made by Prokofieff, with its theories of pure
thinking, astral light and other matters for which he has no real
experience. If he was truly familiar with Steiner’s writings on the
problem of knowledge, he would have had no trouble at all
explaining this as simply as I just explained it. For example, here are
the terms above which he uses almost constantly from The
Philosophy: the exceptional state, moral
imagination, ethical individualism, pure thinking, freedom and love -
that is only a few of a large group of concepts necessary to this book
of Steiner’s. Prokofieff may believe he has explained these terms
earlier in the text, but has done so only by reference to other Steiner
material, and never out of his own experience. What is perhaps even
more strange is that nowhere in this book of Prokofieff’s will one find
a discussion of Living Thinking, the most common contemporary phrase
among those students of Rudolf Steiner awake to Steiner’s own
references to this state of soul.
Nor does he discuss the even more essential matter, which is the will-in-thinking. You cannot succeed at discovering the reality of The Philosophy of Spiritual Activity and not wake up to the will-in-thinking.
Prokofieff, as both Gordienko and I noted, is not familiar
with the Consciousness Soul experience (rudimentary introspection and
knowledge of moral imagination as available today to ordinary
consciousness); or with Goetheanism - organic thinking
(taught in A Theory
of Knowledge Implicit in Goethe’s World Conception) or the reality of pure thinking as taught in The
Philosophy of Freedom (or Spiritual
Activity). He is, as a consequence,
essentially possessed by his beliefs mixed with understanding (in
bondage to the idea), and in thrall to his own passions and
ambitions (yet no full katharsis of the astral body) - that is to
say he is merely human, imperfect and flawed.
Let us add one more nuance. Above in the main text I
described how it was that to introspection pure thinking is pure
in three ways. First the I is oriented away from sense experience -
body free, so that the thinking is purely inward in its focus. Second
the I only wishes to be of service, such that its moral intentions are
likewise pure. Thirdly, of all the content of the soul available to it,
the I is solely involved with the thought-world itself. Within a
practical synthesis of these three ways, the I experiences pure
thinking.
Of significant moment with regard to a lot of efforts
seemingly being made to justify the idea that such pure thinking, in
that it repeats or works with Steiner-thought, is akin to spiritual
research, - this thinking fails most often at the Second of the three
ways described above. This failure is to not recognize that by
over-reaching our true capacities, and supposing we can do things we
ought to otherwise know we cannot, we have become immodest in our
ambitions. By immodest I mean to suggest a deep lack of humility.
A spiritual researcher, such as Rudolf Steiner, is able to experience the depths of spiritual worlds precisely because of the qualities of soul acquired on a path that always includes considerable suffering. Steiner has hinted at this, but humility and modesty require that such not be the main focus of what he relates regarding his own experience. The true aspirant will learn soon enough on their own the costs to be borne in order to have contact with higher beings. In fact, the Christian-Rosicrucian path begins with humility (washing the feet) and then follows these with others - six stages of life (inner and outer) experiences that take the shape of Christ’s own path through the Cross to the Resurrection: the scourging; the crowning with thorns; the carrying the cross; the crucifixion; the entombment and the resurrection. To believe that we can, merely by understanding a Steiner text (assuming we can even do that), duplicate what an initiate has done in this realm in order to obtain cognition of their insights, is to foster in our souls a grave and tragic vanity. To abstract out of all that we can read in Steiner, that what he did and what we are about to do can be called “reading in the astral light” is to fail completely to appreciate the difficulties truly involved.
The processes of initiation itself, and its resultant work of spiritual
research, involves deep pain and suffering - it is not like going
downtown as if the akashic record was a local library. The world of
spirit is more real than the sense world, more sublime and more
demanding. It contains much that was born through the efforts and
suffering of Divine Beings, which can only be understood when we learn
to identify with their pain and with their joy - the one does not exist
without the other. Do we believe, for example, that Christ and the Holy
Mother know us in full intimacy without also simultaneously knowing all
our human sufferings and joys?
However, as I wrote in my book American
Anthroposophy, in the essay Anthroposophy and the Russian
Soul, Prokofieff entered a Society and
Movement that had already lost its connection to the scientific spirit
and experience as applied to understanding the authentically spiritual.
Like most of us he simply imitated what he experienced as the practice
of anthroposophy, so in writing the above I am not really being
critical of Prokofieff as a personality. Prokofieff here represents an
archetype of a social condition common to the membership, which
explains in fact his popularity. He and his readers think alike in
their unscientific approach to spiritual questions.
Absent real introspective knowledge of these problems Prokofieff is unable to truly understand the practice of even what he quotes: ‘Although the thoughts [of spiritual science] are already present when one surrenders oneself [as a student] to them, one cannot think them unless in each case one recreates them anew in ones soul.’ (GA 13). To do that recreation is why we read one book fifty times instead of fifty books once.
There is an even worse secondary problem with
which Prokofieff’s book is filled.
Introspection reveals that ordinary consciousness (undisciplined and
unscientific) contains what needs to be called loose associative thinking, which is the tendency of the I to combine and
recombine an already existing thought-content (mixed
beliefs, understandings and knowledge - yet about such
characteristics our I is mainly semi-conscious - that is we combine and
recombine a few drops of living thought with vast amounts of dead
thought) and invent something new out of it. Concepts are brought into
association (nearness) with each other, that really (if we were
inwardly awake) would repel each other because of their lack of mutual
harmony and logical truth. We run into this when we hear someone speak
(“I imagine that...”, or “it follows that ...”). As pointed out above
in the main essay, such statements reveal that a loose association
has been made - that is, that in that moment one is speculating.
For anyone who aspires to being a spiritual scientist, speculation is a serious failure of inner
discipline.
So in reading this book of Prokofieff’s, we run into multiple
statements which float into existence off the page and into our
thinking, revealing what Prokofieff’s semi-conscious thinking has
combined and recombined (inventing something new and probably illusory)
out of the differing statements of Steiner’s which he believes he
understands and then combines. Not able to discipline his mind in the
manner that a true science of introspection teaches, these loose
associations become the flawed and erroneous conceptions which
Gordienko discovered and reported in her book - a book which
has been studiously ignored by anthroposophists world-wide, and
its challenges never answered by Prokofieff or others in responsible
positions in Dornach.
This failure to answer her work is perhaps one of the most tragic
events to happen in our Society, since the splits in the Society
that occurred prior to World War II. While on the surface she properly
criticized Prokofieff, in reality she also criticized (again
rightly) Dornach itself for its unscientific approach to Anthroposophy.
What is worse is for us to not realize that this dogmatism and its
resultant sectarianism (mixtures of mere belief and true
understanding, connected to too little real knowledge living in
the minds of far too many anthroposophists) repel others outside our
Movement, who instinctively sense the lack of a real scientific
discipline in our activities. To outsiders we appear to be just another
religious cult, who worship a content and its creator as both
infallible (a Christian Community priest once said to me: “we are never
to doubt Rudolf Steiner”). But part of real freedom is such doubt, and
doubt (properly understood) is a linchpin in natural science. Such
attitudes (religious-like beliefs in the infallibility of Steiner) make
of our work the very worst that it can be, which ought to be a deep
clue as to why so few are attracted to our work.
If this unscientific attitude continues in the Society
and Movement, they will become the greatest opponent to Anthroposophy
possible. Already, the Steinerism (unscientific beliefs) and the
theological representations of Steiner-thought (poorly worked over
understandings), has created within the field of Waldorf education, in
its social relations, a huge anti-Waldorf, anti-Anthroposophy and
anti-Steiner movement. This phenomena has to be seen as fully rooted in
the absence of scientific-thinking that has been coming from our
leadership in Dornach for many decades. People new to Anthroposophy and
Spiritual Science naturally imitate the accepted examples as the way to
be anthroposophical. If these examples fail, then those who come new to
Anthroposophy have little choice but to follow such examples into
continued failure.
The central question of this essay, however, is
not to criticize or point out flaws, but to discover whether there
is a will in others in our Society and Movement for
reform - a will to reignite the scientific spirit that
prevailed when Steiner was alive. Without reform, that which was
pointed toward above, regarding the falling behind of the Society
and Movement from its connection to living Anthroposophy (in Awakening
to Community), and the inability of both
the Society and Movement to support and receive the coming Gospels of
the true Second Coming, will continue, and may well result in
tragic consequences for humanity.
For esoteric Christianity has many tasks to fulfill if the true Second Coming is to be properly recognized. In this book Anthroposophy and The Philosophy of Freedom, Prokofieff has asserted that the Society and Movement (and the Anthroposophy he believes he knows) is esoteric Christianity. But that is something not realized by merely asserting or proclaiming it is so. Only deeds will succeed. Esoteric Christianity (Anthroposophy) today is not the content of spiritual science - a set of concepts, but a Way of Deeds - a method of fully awake cognitive activity, and not its resultant content.
This is why Steiner said nothing would remain of his work
but The Philosophy of Freedom
thousands of years hence, for the present thought-content of spiritual
science is a temporary construct, necessarily expressed mostly in
the language of the Intellectual Soul (the Class Lessons are something
different). Spiritual reality is not this understanding, presented
by Steiner as a gift for a certain limited time. Spiritual reality is
far more sublime and delicate, and we are all destined to
experience it directly. Even so, the scientific method of
cognition will endure for it is not a thought-content, but a
qualitative aspect of the Soul itself. Once given birth, it
remains an aspect of ourselves in the same way we still retain sentient
and intellectual soul elements, even though the time of their
creation and arising is long passed. None of these were replaced or
disappeared, but continue to be built upon as a foundation while
the evolution of consciousness proceeds.
Again, from Occult
Science: an outline: “One who wholeheartedly
pursues the train of thought indicated in these books {The Philosophy and A Theory of Knowledge} is already in the spiritual
world; only it makes itself known to him as a thought-world. Whoever
feels ready to enter upon this intermediate path of development will be
taking a safe and sure road, and it will leave with him a feeling in
regard to the higher world that will bear rich fruit in all time to
come.
This question then, at last: Will
anthroposophists remain mostly scholar-like readers of Steiner’s
texts, or will they become authentic esoteric
Christians, knowing doers of the true Second Coming, and real
followers of Steiner’s own path, which he named: The
Philosophy of Freedom (or Spiritual
Activity)?
* * *
Appendix Three
Ahrimanic Opposition to an Understanding
of the American Soul as manifested in the
American Anthroposophical
Society
- this little piece was written for something
I later redesigned -
Along the path which I took in developing the new thinking mystery and
applying it to learning to experience the reality of the social world -
to learn how to
have it
think
in me, it was required by the
circumstances of my life that I look carefully, as a
spiritually-oriented social scientist, at the Anthroposophical Society.
I could tell from the first days (in 1983), when I initially
encountered institutional anthroposophy in Fair Oaks, California, at
Steiner College, that something was very wrong. What did I
observe?
I had spent 1969 through 1982 in and around Berkeley
California. My essential waking up (see my booklet Biographical
Necessity) took place in this environment.
When I became a member of the anthroposophical community,
centered on the College and the Sacramento Waldorf School, it was as if
the 1960‘s and 1970‘s had never happened. Whatever spirit was
inspiring the work in Fair Oaks, it somehow managed to exclude these
most dramatic changes in American Culture that had unfolded two hours
away in the San Francisco Bay Area. To give an only slightly
unjust capsule description: It was as if the Americans living in Fair
Oaks, in imitation of the Central Europeans dominating anthroposophical
life there, had colluded to exclude the Spirit of America from
their hearts and minds. In the work centered on Carl
Stegmann, and his study circle the Emerson Study Group, as well as the America in
the Threefold World journal this group
produced, the American Spirit found a tiny, mostly ignored, voice in
the Fair Oaks Community.
The main way this is observed is by noticing how people
use language. Cultural changes initiated in the Berkeley San
Francisco area (even Time magazine observed this) radiated out into the whole
country, influencing the way folks thought, and making that change in
thinking appear in the language used to notice and appreciate the
nature of the cultural transformations everywhere being experienced.
I did not find that language in the anthroposophical community in
Fair Oaks, when I arrived there in 1983.
A more blunt way of saying this is that through the
sub-conscious powers of the ahrmanic double, the development of a real
American Anthroposophy was prevented - something Ahriman greatly
desired because his chief foe as regards his ongoing incarnation in
America would have been an awake American Anthroposophical Society.
It was important to Ahriman that the naturally explosive
transformation of cultural life within the American Soul - during the
'60's and 70's - not have intercourse with authentic anthroposophical
ideas and ways (which is why he also has worked tirelessly to hold back
the real development of Anthroposophy in Central Europe). As a
result, the many Europeans that came to America dominated the cultural
life of the locales in which they plied their trade (whether Waldorf
folk, or doctors, or practitioners of other so-called anthroposophical
disciplines). In a kind of false imitation Americans assumed that
to be anthroposophical was to do what Europeans did, never
understanding that Americans were meant to find their own Way*.
*[For details on this perception of mine from a deeper
spiritual direction, see next below: Appendix Four: some incidental
results of imaginatively reading the biography of a social form.]
I could tell dozens of stories of how the instincts of
Americas were shut down, mostly because the doubles of
anthroposophists, under the influence of Ahriman, worked diligently to
prevent the needed awake cross fertilization between the two, quite
contrasting, soul gestures. Here I will just give a most
recent one.
The 2004 AGM in Detroit, which was destined to occur the
weekend following the G.W. Bush re-election, had been organized by the
Central Regional Council to offer the work of those doing research on
the spiritual and soul nature of America. This was the
first time a major conference in America was to turn away from an
unjustified fascination with things European and things past. An
unusual American personality was scheduled to speak - someone who in
his encounters with others was often abrasive, and that sometimes in a
very intense fashion. He had not made many friends among
anthroposophists in America. How and why he was to speak (one
among several presenters) I do not know. While I do confess that
there was some justification for seeking to exclude this abrasive
individual, the later self-serving chastisement of a leader of the
Central Regional Council, by un-named gossiping anthroposphists, as
being solely responsible for this embarrassing event, is an excellent
example of the ahrimanic and luciferic doubles in action.
But truth seeking and the practice of the good was not
the effort that was made behind the scenes. Rather than exclude a
particular speaker (perhaps an unnecessary problem in any event), the
whole American nature of the AGM presentations was shut down, and other
work substituted at the last minute. A friend and I had been
planning to attend, looking forward to certain speakers who we knew
were to bring forward matters of the American spirit in a deep way.
We had airplane and motel reservations made months before.
Thirty days before the AGM we were informed that the
presenters had all been changed.
What we got for presentations was straight Steiner-said
(the first night - again by a Central European) and the next day then a
number of remembrances of another Central European individual (Rene
Querido*) who had recently crossed over into the spiritual world.
No mention of America, and this was very peculiar given that for
many people attending the conference the re-election of George Bush
just days before represented a terrible social tragedy. I can
still recall the plaintive cry of a young woman in the final plenum
(the only time conference attendees are permitted to speak outside of
small group sessions): What’s happening to America? Aren’t we
supposed to know something about America?
*[For
more
about this, again see Appendix Four]
My friend, an anthroposophical physician, was so incensed
with the domination of that AGM by three so-called leading
anthroposophical women speakers, turning our attention fully away from
America at a moment of great social crisis, that following the final
plenum she personally confronted one of the female General Secretaries
of the Society , that had been one of the speakers who spent over an
hour speaking glowingly of a now dead European, and resigned from the
Society.
We need to stop pretending that Ahriman and his cohorts do not spend a massive amount of time, via the doubles which we never talk about, providing opposition to an American Anthroposophy.
*
By the way, almost weekly and sometimes more often, I
have for years now received e-mails from Americans thanking me for my
website, where some of what they feel and need is being recognized and
provided. The hunger and the need is there, but the American
Society remains too focused on Central Europe, Rudolf Steiner and the
Past.
* *
*
Appendix Four
some incidental results of
reading the biography of a
social form
This is in part a report of an actual experience
connected with some inner work I engaged in with regard to the social
form: The Faust Branch in Fair Oaks California. The Branch was
getting ready to celebrate its 35th Anniversary, and in preparation I
did the following inner work.
First, through conversation, I collected the history of
the Branch from a number of individuals, including going all the way
back through the day (in 1977 I believe) when at a meeting of the
Branch Carl Stegmann, the retired Christian Community priest (one of
the original priests and the author numerous books, including The Other
America: the West in the Light of Spiritual Science), stood up out of inspiration and indicted that a Center
for the Study of Anthroposophy should be formed in the Fair Oaks area.
His conception was that this should be an organism of two parts:
one directed at teaching the fundamentals of Anthroposophy, and the
other at doing research on the spiritual history and meaning of America
- a kind of American Studies program done under the inspiration of
anthroposophical insights and practices.
Committees were set up to bring this about and various
personalities began to prepare themselves to participate. One
individual went so far as to take leave from his work and family, and
go to work with Francis Edmunds (in either England or Scotland, for a
year). Many lives began to change as this proposal was being
brought into incarnation. Money had to be raised and land
acquired, as well as all the other aspects of creating a viable
cultural institution.
Seeking a leading personality for the anthroposophical
studies aspect, it was eventually worked out the Rene Querido (a
central European expert in Waldorf eduction) and his American wife
Merlyn were brought in to head this anthroposophical study center.
However, when the dust settled something strange had happened.
The American studies aspect was left aside and the
anthroposophical studies program soon warped into a Waldorf teacher
training center, under the leadership of Rene Querido, which was
eventually named: Rudolf Steiner College.
The man who went to study with Francis Edmunds was
shattered when he returned to find this condition, and eventually left
the Society. A number of others, who were drawn into the idea of
working on research on the spiritual America were also left high and
dry. When I arrived in Fair Oaks in about 1983, there was only a
remnant of the impulse to study America, gathered around Carl Stegmann
and called: the Emerson Study Group, which produced Carl’s works, as
well as 12 issues of a journal that called itself: American
in the Threefold World.
I wrote for the journal a number of early materials that
later became aspects of my own work, including the original report on
the relationship between anthroposophy and the Hopi Prophecy, as well
as a first attempt to develop the idea of a Goetheanism of the social,
which I called at that time (1985): Listening
to the World Song. [This link will give
a more mature (1999) version of my thinking on this process of applying
Goetheanism to the social.
http://ipwebdev.com/hermit/lttws.html]
For the 35th anniversary meeting of the Faust Branch I
prepared by taking the stories of the history of the Branch and
recreating them in my imagination. I would sit meditatively at my
desk (altar) and slowly create pictures of these events as best I could
based on the oral histories I had collected.
When I got to that aspect of the history related to the
strange dynamics involved in the formation of Rudolf Steiner College, I
experienced the gift of an Imagination (a supersensible symbolic
picture), which I will next describe.
There were two main figures, one to the left and one to
the right. The left figure was in blue lines (these lines were
realized much like an artist would sketch the most basic elements
needed to picture that to which their art was to refer), and the right
figure was in red lines. This lines were not exactly static, but
contained a kind of gesture of movement.
The left pictures showed Rene Querido somewhat rising up
in the air as if he was rotating slowly around. Included with him
were three seemingly adoring students who also were rising in the air,
but below him somewhat. All figures were not on the ground.
The right figure pictured Carl Stegmann, sitting on a
half built stone or brick wall, somewhat in the form of Rodin’s the
Thinker. Around him, sitting or laying on the ground were three
others, surrounded by smaller suggestions of half-built walls and weeds.
Simultaneously I experienced certain ideas in connection
with these pictures, and I have since this event continued to study
(call it forth), and think about the relevant problems, such that my
ideas as to its meaning have grown. My present conclusions:
The fact that it was Rene and Carl was secondary, not
primary. It could have been any two European anthroposophical
personalities, with the three companions of each, any three American
personalities.
The point, as it were, of these pictures was to reveal
the effect of certain Earth forces, as described by Steiner, that arise
in the Americas in connection with the fact that the mountains in the
Americas run North-South, while the mountains elsewhere in the world
all run East-West. These forces come from the kingdoms/spheres of
the Interior of the Earth, and are also related to what Steiner called:
sub-nature.
These forces influence the nature and structure of the
soul born in these geographic regions. Steiner in fact tells us
that the soul is formed in large part out of the “geography” of where
the birth takes place. We can make too much of this if we think
of this “geography” as solely material/physical, but rather we have to
think of it as simultaneously ethereal, astral and egoistic. The
soul is formed in a “field” on intersecting activities of diverse
spiritual communities (see the Class Lessons for this).
Americans are born with a specific kind of soul density,
particularly connected to the double, such that we easily exist in this
more earthly “field”. This is why Steiner describes the double in
America as far stronger than the double elsewhere. When Europeans
come to America, this field of earth forces, particular to this region
of the world, tends to push the European soul off the ground so to
speak. The astrality of the soul seeks a kind of equilibrium with
the general astrality of the place.
The Rene-like figure then represents this “European"
influence as is carried out within the American Anthroposophical
Society - it ungrounds the European, and to the extent we try to
imitate or emulate European soul life, the American as well ungrounds
himself (the other three adoring off the ground figures in the left
image).
The Carl-like figure represents what can happen when a
European permeates themselves with the love of America before ever
coming here (as Carl clearly showed to all who knew him). This
grounds them, although Carl is still somewhat above as well, since he
is depicted as sitting on one of the walls. The sitting and
lying on the ground figures symbolize the natural state of Americans.
The half built structure is of course American Studies,
which has languished for almost all of the time anthroposophy has been
studied in America.
The colors represent: for blue (water) the life of
feeling, and for red (fire) the life of willing. The European is
more of an artist, and the American more of a doer. More could be
said, but I think this is enough hints for someone who has troubled to
read this far.
* *
*
Appendix Five
- also from my book American Anthroposophy, such that it will
contain references to other
parts of that book, not available here -
The Methodology Necessary for a New Social Science
- a brief
introduction -
One of the potential capacities, of those who
seriously follow in the footsteps of Rudolf Steiner, involves the
ability to give birth to the New (Living) Thinking. However, merely
reading Steiner, or joining the Society, does not bring about this
birth. Moreover this birth, when accomplished, does not just arise in
the abstract, but realizes its deepest self-awareness when this Living
Thinking is applied to a specific field of knowledge. In fact, the New
Thinking very much needs earthly application in order to have a proper
moral grounding. In this earthly connection a kind of training occurs,
which has the consequence that when a will thus trained enters on spiritual experience, it brings
with it capacities not otherwise obtainable.
Now within the anthroposophical movement, the dominant field of
knowledge in which an embryonic version of the New
Thinking has appeared is what is called Goethean Science. We also find its mature birth in the works produced by such individuals as Owen
Barfield, Georg Kuhlewind, Bruno Abrami (a member of the overlooked
Italian School) and Jesaiah Ben-Aharon.
Thus, in the Goethean Scientific work of such as Schwenk (Sensitive
Chaos: the
creation of flowing forms in water and air);
Schad (Man and Mammal: toward a biology of form;
Grohmann (The Plant vols. 1 and 2) and
the related institutions, such as the Nature
Institute
[http://www.natureinstitute.org/index.htm]
featuring Craig Holdrege and
Steve Talbott, the goetheanistic application of the embryonic version
of the New Thinking is slowly taking its proper place in the world. The
methodology of such a science is developed in its basic form and
structure in Ernst Lehrs’ book: Man or
Matter:
Introduction to a Spiritual Understanding of Nature on the Basis of
Goethe’s Method of Training Observation and Thought.
Rudolf Steiner unveiled these first (embryonic) steps of the path of a knowing doer of the spiritual in Nature, in his book: A Theory
of Knowledge Implicit in Goethe’s World Conception. We also owe to Steiner the revival of an interest in
Goethe himself, and in particular Goethe’s scientific works such as The
Metamorphosis of Plants and A Theory
of Color. Anyone wanting to develop their
thinking, such that it can be prepared to work within a New Social
Science, will want to become well acquainted with all these books, but
in particular with A Theory
of Knowledge ....
In moving from the embryonic aspect of the New Thinking, to its
maturity via The
Philosophy... there appears a boundary
condition, which this New Thinking can encounter during its
development. This is where the phenomena being studied lacks a definite
physical sense world existence. Thus, Goethe’s idea of exact sensorial phantasy (the use of the imagination to recreate inwardly in the
soul a sensory experience as it occurs over time) can reach a limit
when the phenomena sought to be studied is only available in the soul
as a purely abstract mental picture or concept and has no corresponding
appearance in the world of the senses.
This is a problem that Owen Barfield certainly had to meet in his
studies of language, which he clearly thought about imaginatively and
in movement over time (see for example his remarkable: Speaker’s
Meaning, as well as his World’s
Apart). Once we no longer have a sense world necessary given (see Steiner’s A Theory
of...), thinking acquires an additional
responsibility, for the object of its considerations now only arrives
in the soul out of our own activity in the creation of mental pictures
and the apprehension of concepts.
In a proposed answer with an apparent awareness of this problem, the
anthroposophical mathematician Lawrence Edwards, in his book Fields of
Form, suggested that in addition to a kind of
Goethean thinking, there is a thinking which needed to be called:
polar-Goethean thinking. As this essay proceeds, I’ll be trying to
develop such ideas in a deeper fashion, so that the reader can find
their way to understanding the kind of thinking needed in order to be
able to behold the living and spiritual elements of human social
existence, in all its dynamic expression (see my The
Meaning of Earth Existence in the Age of the Consciousness Soul, for a demonstration).
One last point of reference concerns the study of projective or
synthetic geometry. This geometrical discipline will be very helpful to
anyone wishing to find their way into the New Thinking. Working with
this geometry exercises our inherent picture thinking qualities in such
a way that we can behold and transform mobile imaginative pictures
without losing any quality of exactness. The development of this
geometry among anthroposophists (by such as George Adams Kaufman,
Lawrence Edwards and Olive Whicher - to name just a few) is very much a
consequence of the polar-Goethean thinking to which Edwards pointed,
and this as well needs to be appreciated. The best book, in my view,
(which is, of course, out of print!) is Olive Whicher’s: Projective
Geometry: Creative Polarities in Space and Time.
The reader interested in projective geometry should also know that its
study in the above book is not done through abstract proofs, but
entirely through drawing. We discover the rules of projective geometry
with a piece of paper, a ruler, pencil and our own imagination.
As a cautionary tale, so as to not forget that is possible to follow
paths that can lead to errors of thought, we will also here take a look
at what has been called (among anthroposophists) symptomatology, which is a well intended effort to apprehend with the
thinking the deeper aspects of the social and historical, but has
(alas) led instead to much confusion.
And finally, we need to recognize that it is Steiner’s The
Philosophy of Spiritual Activity or Freedom, that resolves the dilemma posed by the transition from
working directly with sense experience, to working solely with mental
pictures and concepts (abstractions) that have no definite exact
reference in the world of the senses. This resolution is made available
when we understand the practice of pure thinking.
Let me remind the reader here of the
threefold nature of pure thinking as described
above in In Joyous...
First the thinking is essentially sense free,
which means that the consciousness is focused on the thinking to the
exclusion of sense experience (as much as possible). Second the
thinking is selfless, that is it is pure in the moral sense. Third, the
thinking is only of concepts and mental pictures themselves.
* * *
As we begin to get into details, I want to share with the reader that
what is to be written here was not by me understood in the beginning. I
wandered in many strange places and down a number of false paths,
before I slowly came awake to the real inner processes and activities.
If there was a guiding light, it was that as I proceeded thoughts would
arise in my consciousness that clearly revealed a deeper than before
understanding of my riddles (the social). In effect, I would have small
successes, and this would lead me on.
I say this here so that the reader will not think that
they have to have arrived at some kind of inner state first, before
taking up their riddles. It is clearly true that it is the riddles
themselves that guide us on our personal path to the discovery of the
intimate secrets of the New (Living) Thinking. We hunger to know, and
are thus drawn forward into the adventure that awaits.
I will also below have to make additional references to
my previous essay: In Joyous
Celebration of the Soul Art and Music of Discipleship, in which I have laid out certain moral arts that I
found it necessary to develop in order to acquire the capacities to
enter more deeply into a contemplative picture-thinking of the social.
These capacities first arose as a consequence of learning how to think
more consciously about my fellow human beings, but the polished
development of these capacities was in the work of seeking answers to
my riddles. In that essay I placed human relationships in the
foreground, but at the same time everything said there can be applied
to problems of knowledge in general, as will be made more clear as we
proceed.
*
Lets begin with the riddles.
We have an experience that we want to know something. We may also have
the experience that knowing what we want to know might be a bit harder
than we think. This latter experience usually comes in the biography in
the form of failures. We think we know, only to discover from
experience that we do not know.
After a time we might come to understand that the seeking of knowledge
comes to our consciousness first in the form of a question, or a
riddle. In its higher sense we can sometimes think of this as a
Parsifal Question - a question that if we don’t seek to answer it when
the answer is nearby and available, results in our having to undergo
trials that may have been unnecessary and avoidable. What we are likely
to discover over time is that these riddles really present themselves
as a series of nested questions. We move deeper into our riddles by moving
from question to question, following a trail in the world of thought.
At the same time, the above books can help us understand from various
directions this inner process, its dimensions and how we can find our
way into the world of pure thinking in a scientific fashion. At least a
few scientists understand this is possible, because (in particular) of
the nature of pure mathematical thinking. At the same time their
understanding of the art of thinking itself is weak. It was Rudolf
Steiner in his A Theory
... that laid out the basic rules underlying
this discipline of the soul by the spirit, which was later revisited
with another and deeper emphasis on the moral element in The
Philosophy....
For example, the mathematician Roger Penrose, in his book The
Emperor’s New Mind, makes this remarkable
admission: “...I
cannot help feeling that, with mathematics the case for believing in
some kind of ethereal, eternal existence, at least for the more
profound mathematical concepts, is a good deal stronger...” (pp. 97). There is other evidence that Einstein and
Godel (as well as Penrose) are considered by some to be modern
Platonists, because of their views on the independent existence of ideas (see Incompleteness:
the
Proof and Paradox of Kurt Godel, by
Rebecca Goldstein).
Once we understand that the thinking process is drawn forward by
riddles and nested questions, then we can take a more careful look at
some aspects of thinking itself.
Generally thinking has an object, in relationship to which we are the thinking subject. In Joyous... above, I wrote of a moral process connected to renunciation and love (Tomberg speaks of learning to think on your knees), wherein thinking about gave birth to thinking with, which in turn gave birth to thinking within, and then that to thinking as. In this slowly unfolding process (about > with > within > as), the relationship between the object of thinking, and our subjectivity slowly becomes more intimate - the separation narrows. Eventually “it thinks in me”, and the subject object nature of the conversation can disappear.
Now in A Theory... Steiner takes us
carefully toward organic thinking and then through that toward spiritual thinking. Lets look at the problem of organic thinking first, which is more accessible in a way.
Sometimes this thinking is called phenomenology, and above I have
called it thinking with. This is a kind of
thinking very suited to coming to knowledge of the living or organic
aspects of existence, which is why this process of Goetheanism gives birth to works in the field of Goethean Science.
For Goethe, the matter concerned the world of perceptions (the sense
world), which Barfield sometimes called the world of appearances (see
Barfield’s Saving the Appearances: a study in idolatry). Goethe discovered that the world of appearances, which
Natural Philosophy (science) was at that time beginning to dismiss (it
was thought the truth had to be found somehow and somewhere other than
the realm of the senses), could be read.
He
called it: reading
the
Book of Nature.
For example, using microscopes and telescopes led Natural Philosophers
to realize that there was enormous detail not apprehended by the
therefore limited human sense organs, which then suggested to them that
the unaided senses would not lead to the discovery of the truth. Goethe
thought otherwise, which was a kind of act of faith.
Goethe’s researches led him to conclude that the sense
world spoke, and if we studied it in the right way (various rules of
thinking discipline needed to be applied - see Man or
Matter above), then Nature Herself would
teach all that we needed to know. My work has shown to me that not only
does the natural world speak, through its phenomenal
appearances, but so also does the social world. There is not only a Book of Nature, but also a Book* of the Social World.
*[See my The Art of God: an actual Theory of Everything for details.]
For those who would like a bit of explanation
for this, you might consider the following: Picture that the Creation
has come to rest in a living equilibrium. Although it
is true from a spiritual-historical view that the senses experience a
world of maya - an illusion. A more modern view (Goetheanism),which has
arisen since the Incarnation, realizes that this maya is not
disorganized. What appears to us as the illusion reveals its own
nature, because the Word Itself is embodied in it. The Word has clothed
Itself in the Creation, and when thinking wakes up in its true nature,
the speaking of the Word in the appearances becomes capable of being
beheld within human consciousness by the I (“it thinks in me”);
or
as Steiner has pointed out in The
Philosophy...: knowledge (the speaking of the Word through the Creation) is the union of percept (experience) and
concept (thought).
As said above, Steiner put it this way in A Theory...: “Thought
is
the last of a series of processes by which Nature was formed”. Or Emerson, in his essay Nature: “Nature
is
a thought incarnate, and turns to thought again as water becomes
vapor and then gas. The World is mind precipitated, and the volatile
essence is forever escaping into the state of free thought”.
If there is a caveat, it is this. We must be active inwardly. Our thinking needs to become disciplined - ordered in a way, yet remain artistically open. Our will-in-thinking needs to awaken. Only the I can bring about this metamorphosis in the soul, which leads the thinking from its given state, through an organic qualitative picture-thinking, to an awake and pure (living) thinking.
Let us return once more to the subject / object aspect of
thinking.
What Goethe discovered was that if he recreated the gestures of Nature,
particularly of the Plant, in his imagination in as exact a fashion as
possible, that which was within the appearances made
itself known to his inward picturing. This is why we are introduced to
such disciplines in the contemplation of changes in leaves over the
becoming cycle of a particular plant. We collect or draw the various
kinds of leaves made by a plant over the course of its life, and then
recreate inwardly with our imagination, this series of form gestures
the plant has made over time. We think with
the plant’s expression in the sense world.
In doing this thinking
with we open ourselves up to that which
stands within the different forms that arose over time, but which was
all the while continuously living behind each individual form. Such
work is, however, merely an appetizer for the real work, which is why I
encouraged the reader to become well acquainted with such books as Sensitive
Chaos. From such reading we can come to
understand how much detail can be gone into while exploring this
relationship between ourselves as thinking subject and the objective
world of changing form.
A major aspect of the needed discipline involves realizing that we must
hold back our own gesture of thinking in that it tends to want at once
to bring a ready made concept (a thought) to our experience. We instead
give our consciousness over to the experience - live in the perception
and let It speak - and then will arise the true related thought. We
do not want to impose an already thought thought or mental picture or
concept on the phenomena, but wait, holding back the cognitional
gesture, until the phenomena Itself leads us to the thought-concept.
Only practice, which is carefully self-aware, will understand this.
Learning this is something that can’t really be known as a mere thought
from reading a text. We must develop the tools of introspection, so
that we can make inner observations of our own activity. We not only
study the phenomena of the sense world, but the phenomena of the own
soul as well.
There is a bit of a trick here, in that when we are thinking, we can’t
self observe. What makes self-observation possible is that our inner
activity leaves behind it a kind of fading away impression in the soul,
such that after a certain inner activity, we can for a time observe
this slowly disappearing mirror image of our own activity. Again, this
is an experience which must be gained directly, and cannot really be
understood as a mere thought from reading.
Now when we move from thinking about sense world objects (or other
kinds of the
necessary given), to the pure thinking in
mental pictures or concepts of objects which have no necessary given, a certain problem arises. How do we trust the mental
picture or concept which we have abstracted from our experience? The necessary given aspect of the sense world is obvious, but when we think about,
with or within a non-sense world object (such as the concepts:
biography, community or family), there is no true sense percept (no
true sense experience). The abstract concept has already been taught to
us by our culture. In fact, our ordinary consciousness has many such
abstract concepts, for which there is no sense world percept.
The solution to this is to understand something which is part of the
discipline of Goethean Science, namely to learn to be purely
descriptive. So we can then ask: What is a biography, a family or a
community? (to continue the examples).
These are such simple abstract concepts that we have no problem at all
with them. We were raised (most of us) in a family. Aspects of our
biographies are lived in communities made up of many families. We can
say all manner of things about biographies, families and communities in
general, and in particular, out of our own experience. We also know
that such a term (word) as family can be used metaphorically, as in:
the family of man. Or, a community of related types of
plants. Or even the biography of a social form such
as a Branch of the Anthroposophical Society.
To help us further understand this, let us next look briefly at two
kinds of errors which arise in thinking in relationship to social
questions, one of which is mostly part of the anthroposophical movement
(symptomatology), and the other mostly part of conventional social
science.
The error in conventional social science arises in the tendency to
emulate the past of physics, a problem true also in conventional
economic theory. This is the tendency to reduce complex phenomena to
number, and then to seek to find laws of the phenomena in the number
relationships (statistics).This was not always the case (and is still
being resisted in some quarters), witness, for example, C. Wright
Mills: The Sociological Imagination,
but there lies a whole other story. In Goetheanism, that is in learning
to Listen to the World Song, or to behold the speaking of the Book of
the Social World, we live into the appearances, and do not try to
analyze for some kind of hidden behind-the-appearances rule or law.
Instead of seeking number relationships among large populations for our
understanding of the social, we carefully practice description (for
more, see below).
The error in symptomatology (as done by anthroposophists) is as follows: First, one studies Rudolf Steiner, and acquires from Steiner certain concepts. Then one looks at the social-political world as if it presented symptoms, to which we attach the already thought concepts we acquired from reading Steiner. In the last phrase just above we come to the problem. There is in this activity no phenomenology and the social-political world is not allowed to speak, for we already have the concept (borrowed from Steiner) which we attach to the contemporary historical phenomena.
In addition, our experiences of the social world may be driven by
unconscious feelings of antipathy and sympathy. Any thought arising out
of an unconscious (shadow driven) feeling has lost its objectivity.
Such that when an anthroposophist, who is trying to work with
symptomatology, is reacting unconsciously out of antipathy to the
phenomena being observed, this further distorts away from any
objectivity the falsely practiced joining of the pre-thought Steiner
thought that is now being attached erroneously to the social phenomena.
Thinking in this case is then not listening, but instead is a bringing
to the phenomena of social existence a pre-thought thought, which has
the effect inwardly in the soul of placing a ghost (Barfield called
some of these idols) in between our thinking and the phenomena. Similar
kinds of things exist in contemporary social science as well, when
certain points of view are elevated to near-eternal verities (dominant
world views), and are then used to interpret all social phenomena in
accord with that particular view. Here, for example, we see today the
use of Darwinian evolutionary theory, especially in the form of
evolutionary psychology, as a main interpretive meaning given to understanding humanity’s social life in the
modern world.
In both cases, whether it is the application of pre-thought concepts
borrowed from Steiner, or from modern theories of human nature, the
result is the same. The phenomena are not experienced - not heard. Only
the pre-thought ghost (the idol) is known in the soul.
So then, what is the incipient, striving for the new (living) thinking,
social scientist to do?
Describe!
No theory, no conclusions, no idols, no ghosts. Simply pure
description, which is not an easy craft at all by the way.
About 12 years ago, I went through old files, and made a throw-away
pile on the floor of my bedroom/office of years of descriptive writings
set down on loose leaf notebook paper. The stack of individual sheets
of paper was higher than my knee.
Of course at that time I was only guessing as to method. I had
discovered that when I carefully described, new perceptions of the
social would arise, which new thoughts led me on (nested questions and
riddles). I also had the advantage of a deeper introspective life, such
that when thinking about the outer and inner aspects of social
existence, my sense of the inner was more accurate and less confused by
contemporary and false conceptions of the nature of mind, assumed by
modern social scientists to stand behind human behaviors.
I also held back on publishing, such that I had, by the time I threw
out that stack of paper, offered for publication (to the Threefold
Review) only one paper: Threshold
Problems in Thinking the Threefold Social Order
[http://ipwebdev.com/hermit/thpts.html];
and self published another Song of
the Grandfathers:
real wealth (wisdom) and the redemption of social and political
existence (civilization) [http://ipwebdev.com/hermit/sggfr.html].
The
first was written in 1991 or so, the second in 1995) and both
remained basically unavailable to others until 1997 when I begin to
construct my own website. After being available for a time on that
website, the Threshold essay did receive some recognition on
anthroposophically oriented aspects of the Internet. I have been,
during my biography, mostly a father (five children, two marriages) and
a member of the working poor (but never an academic), so my offerings
never really had a chance of receiving much recognition in traditional
ways, and the research was always being done in fits and starts.
At the same time this was a blessing, because I didn’t have to fight
against the tide of contemporary thought. I share this, by the way, so
as to encourage others to do such work in whatever circumstances of
life they find themselves, knowing that it is the questions and riddles
and work that has the most meaning, not success or achievement or
notoriety.
Some may recall that Steiner held back on publishing his
research about the threefold form of the human being for 17 years! Much
can be gained by letting our work in the world of organic and pure
thinking mature over time.
Let us go forward now, continuing our examples with the biography, the
family and the community.
Using the imaginative faculty, and our related carefulness with regard
to the fact that we are working with what can become an idol
(an illusory abstraction), we make descriptive pictures of each over
time. Here I’ll be brief, but many texts by social anthropologists
contain important data, just not yet developed in full consciousness in
a Goethean fashion.
At the same time we need to keep clearly in mind that these themes being described here take the form of pure abstract concepts, and not anything that exists as a necessary given in the sense world.
Let us begin with the biography. We each have one, and this itself can
be something to carefully contemplate, for it contains both individual
and universal phenomena. While a great deal of understanding given to
us by Rudolf Steiner can illuminate certain details, it is actually
unnecessary to borrow his concepts, when instead we can carefully
observe and describe, using quite ordinary language, the nature of a
biography.
We are born, we die. We are raised and educated. We come into a
specific time and place, as well as language and culture. We make
choices and have meetings of destiny (spouses, work situations and so
forth). We suffer illnesses and meet all kinds of challenges.
If we look within at our own soul life, we will come upon a world view
that belongs to us, but was/is strongly influenced by all the above
factors. We also have emotional habits and strong desires. The more
detail we go into in our own biography, the greater will be our ability
to recognize not only the universal elements of all biographies, but
even more important the individual nature of this organism - our personal Tale (the biography as a thing in itself).
We also have significant tendencies that arise in the personal nature
of our thinking, but which are due to outside influences. If we are
willing, we can through conversation with others, become more deeply
aware of how they too have such characteristics as do we. Emerson wrote
this as pointed out above, for his Harvard lecture, The
American Scholar: For the instinct is sure,
that prompts him to tell his brother what he thinks. He then learns
that in going down into the secrets of his own mind he has descended
into the secrets of all minds...
This picture can then be made...
From my self as a center, I peek out at a world of sense experience. I
interpret this world according to those experiences that arose during
my biography, and while the details of those interpretations of the
meaning of my experience are rich, they often represent influences I
have not worked over on my own. My world view is shaped by family and
community (in its widest sense). These influences also determine the
conceptions by which my self conceives of my inner life. My I swims in
a sea of meaning I may have had little influence determining on my own,
and I also seem to be the tail wagged by the dog of emotions over which
I have little control.
These are the general or universal characteristics of the biography.
What is also crucial to realize is that the individual characteristics
result in each biography being essentially unique. This observation is
a little harder to obtain, because one of the influences to which we
may have submitted has shaped our thinking to perceive others only by
their general characteristics and not their individual and unique
natures. I have to actually strive to learn to “walk in another’s
shoes”, that is to see their biography from its inside, rather than
from the outside (to think with and within them, instead of just about
them).
Next, let us take up the family...and simultaneously, the community.
Here again we have general or universal characteristics, and when we
get into the fine details, quite individual and unique characteristics.
Remember we are also going to work with this as something in movement
over time.
Take an old world village, perhaps about 500 years ago (at the beginning of the Age of the Consciousness Soul), for example. Many large families. Often a dozen births for each mother, not all of them live. Many relations, as well. An old world village might contain any number of large extended families (a few grandparents, many parents and several dozens of children and related cousins). Rules as to marriage across these complicated lines of blood existed for very practical and obvious reasons.
Such a village (community) would often have one language, one general
culture, one religion and social political structure. Different
villages in different locales in Europe would have differences of
language, culture, religion and social political structure, but all
would have large extended families as the dominate basis of the
community.
Everyone would know most everyone else. Children born into such families would have destinies almost fixed in nature (the son becomes like the father, the daughter like the mother). No one violates social norms without severe consequences. Individualism is generally unheard of. People almost do not have a thought outside the standard and shared point of view. Most are uneducated, and few can read and/or write.
Now let us jump forward a bit - say New York City in the mid to late
19th Century.
Here we have neighborhoods. Large extended families continue, but not
as large or as extended as an old world village. As immigrants, parts
of families were left behind in the Old World. It is harder now to keep
tradition alive. Religions, cultures and languages butt up against each
other, often in conflict (mirroring in a small way the frequent wars in
Europe rooted in the same differences). Children are less inclined to
follow in the footsteps of the parent. Marriages across lines of
religion, language and culture are frequent. Individualism increases,
and the ability of the community (now fractured from within, and
attacked from without) to cause conformance to its dominate values
lessens.
During the transition from the older isolated villages to the
neighborhoods in the great cities, two important changes have appeared
- natural science and industrialization. Religion, as a family and
community cohesive forming force, is weakened by natural science; and,
the family and community by the industrial revolution (the father is
driven from the home and into the factory, along with many of the
children, as people leave the villages to find work in the growing
cities).
Flash forward now into the present - Los Angeles 2007.
An inner core and an outer rim. Mere vestiges of neighborhoods, mostly
racial ghettos in the inner core, with smaller families. Better
education, similar poverty. In the outer rim, a different racial mix,
tiny (nuclear) families. In neither place does a coherent community
exist as once did in the Old World village.
A staggering increase in homelessness. None of these individuals has a
place to call home. Even the family has fractured into individual
splinters. The I is alone even there (c.f. Riesman’s The Lonely
Crowd). Children wouldn’t think of following
in their parents footsteps. Individualism triumphs and the old world
cohesive nature of community and family is near dissolved.
What happens in our consciousness when we move these pure abstractions
through time? What happens when we recreate in the imagination the
gesture of social
form over the last 500 years in
Western Civilization?
In addition, what happens if we add to this social form movement an
understanding of the evolution of consciousness, or at least the
pictures we have made of the biography? This is something hardly known
to the ordinary social scientist, and while indicated by Rudolf Steiner
it was proved in three books by Steiner students: Lehrs’ Man or
Matter (a history of science), Barfield’s Saving the
Appearances: a study in Idolatry (a history
of language and meaning) and Richter’s Art and
Human Consciousness (a history of art). In
each instance a phenomenological examination was made, which shows that
the phenomena themselves (history of science, language and art) reveal
that consciousness itself was not static, but in movement.
We discover that not only was outer social form in movement, but so was
human consciousness in the biographies. Social reality has not just a
mobile developing outside, it has a transforming inside as well.
One of the things that becomes apparent is that we begin to see that
something from the inside of the human being is driving these changes.
Yes, there are huge transformations of outer circumstance, but
individuation is itself a force moving from within outward into social
existence, transforming it.
Now this idea is not entirely new (its obvious to some degree to many
ordinary social scientists), but a Goetheanistically oriented organic
and pure thinking begins to behold something which ends up speaking of
the death and the becoming of civilizations. A great metamorphosis at the level of social order is in process. However, to pictorially think this transformation requires that we combine, in a
single whole, a variety of individual threads, including not only the
kinds of general trends we can observe in changes in biographies,
families and communities, but wider social phenomena as well. One such
is the arrival of what seems to be a tendency to a post-literate
culture, that is the loss of interest in books among the young. Another
is the frequency with which artists of various kinds create novels and
films of a post-apocalyptic near future, such as the 1992 novel by P.D.
James that later became the basis for the 2006 film Children
of Men.
Once we have become sensitive to these kind of phenomena, we discover
they are everywhere. In addition, not only is there phenomena
reflective of the breaking down or a descent into social chaos, we can
also find phenomena indicative of the emerging new civilization.
Tragically, while our dreams are haunted by visions of darker times,
they remain (in many circumstances) yet absent any sense that
redemptive powers are also at work.
One of the early ways I wrote of this logos speaking of the world
song, was that as the loss of social form
increased (family and community becoming less coherent) such was
necessary for moral freedom to arise. The outer social form had
previously coerced the I into conforming to social values, and as the I
pressed itself outward from within, it reached a point where it had
overwhelmed the morally coercive effect of the family and the community
(the family-community nexus itself disabled by natural science and the
industrial revolution), enabling the I to act as an individual
determiner of what was moral (this has been called by some - who
understandably could only think in a finished and fixed way instead of
an organic way - moral relativity, the family values crisis and the
culture wars).
A number of social phenomena reveal this - I’ll just point to one. In
the 1950‘s in America, it was not unusual for a parent to say to a
child: you should do what is right, with right
meaning the shared value of the community. As the transition through
the 1960‘s to the 1970‘s took place, do the right thing became do your own thing.
Now above I used the phrase: logos speaking of the world song.
I
had years ago (1984) written a first version of: Listening to the World Song. In these last years, as my thinking penetrated more
deeply into this Song, I began to behold inwardly that Christ was the
Author of this situation (in which He told us in Matthew 10:34-40: “Don’t think I came to cause
peace across the land. I didn’t come to cause peace, I came to wield a
sword...” In some of the essays below (or
above) you will see such language in the newer pieces, while the older
ones do not have it. The culmination of my research via pure living
thinking was, of course, published in the essay The
Meaning of Earth Existence in the Age of the Consciousness Soul.
At the same time that a degree of social chaos was necessary for the
inducement of the opportunity for moral freedom, this moral freedom
itself has become productive in social existence in the form of the
various Civil Society and culturally creative movements all over the
world. In these latter phenomena will be found the up-building and
renewing processes of the new civilization that is emerging from this
long term metamorphosis. We need, however, to keep in mind that this is a
process spread across centuries, and that what appears on the surface
as social and political phenomena is simply symptomatic of far deeper
currents (see Steiner’s lecture cycles: The
Challenge of the Times, and From
Symptom to Reality in Modern History).
Let me offer one final picture, to reemphasize certain matters
suggested above.
When we think the social world, it is crucial to think it from the
individual biography outward, and not from the Stage Setting inward.
That is, our picture of the Logos Speaking of the World Song needs to
move from where Christ’s Love focuses on each individual, instead of
seeing the world as consisting only of the horrors of current history
and politics.
We need to have clear in our minds the difference between the context
in which the biographies are embedded, and the essence of that
biography, which is the development of the individual i-AM.
The
context serves this development, and is itself, in its higher
nature, another expression of Christ’s Love.
Each individual, of the six billion plus now incarnated, has their own
karma, fate and destiny. Christ, being outside of Time and Space, has
eternity in which to focus on us one at a time. In support of this is
the whole symphony of the spiritual world’s incredible variety of
communities. Down and into the finest details of our day to day
existence, creative powers pour their love. The i-AM
swims in a sea of love that crafts for each individual a unique and
individual biography, physical body, astral body and ethereal body. The
poor farmer in deepest despair in South Korea is just as important as
the struggling striving head of the pedagogical section of the School
of Spiritual Science.
Each of us bears individualized concepts through which we interpret the
meaning of the world, which concepts are precisely and exactly those
concepts which we need in order to experience our biographies. Each of
us has just those individualized bad and good habits and unique
configuration of temperaments, that play their necessary role in our
karma and fate. Not only this, but the living nature of the Logos
Spoken World Song is malleable. It constantly adjusts, stretches and
contracts, moves and dances in accord with our free destiny decisions
that are made moment to moment.
Our conceptions of linear time and fixed space are maya. The real
social world is far more dynamic. It is a living womb to the song of
the becoming of each unique individual i-AM.
*
Above I have tried to indicate, through both ideas and a minimal level of demonstration, the existence of certain questions, about the thinking processes and observational process of a new science of the social, such that stands behind my research work on the social. I fully expect the above to be inadequate, and that others, who in following their own riddles and nested questions, are likely to discover much that I have overlooked. Hopefully the above will provide an adequate beginning.
Most of the details that have been hinted at above will be found
scattered throughout my writings in many places. When opportunities
permit I expect to publish in book form my essays on various themes
that can be found on my website Shapes in
the Fire. The main reason for this brief
introduction was to make explicit certain aspects of method, while in the other essays it was much more important to
bring forward the product produced by the method.
After all, the resulting thought content is the reason for the activity of thinking in any event.
* *
*
Appendix Six
The Social-Spiritual Organism
of a Waldorf School Community
- an essay on micro-threefolding -
A healthy social-spiritual organism for a Waldorf School
community is threefolded in two ways - a spiritually integrative
gesture in which the threefolding takes a form analogous to that
already known structure, which describes the human being as
simultaneously spirit, soul and body; and, in a socially integrative
gesture, similar to that of human physical form, which is so organized
that functionally it displays, as aspects of a whole, those capacities
which are realized in head, heart and hands.
Thus, there are two gestures in the social-spiritual
organism of a School, which integrate in such a way that
morphologically they can be symbolized in the image of the Cross
combined with the image of the Circle.
The Circle is the social body of the school, and has the
qualities of a Chalice. The Cross is the soul-spiritual body of the
school and has the qualities of a Radiant Sun.
The various human beings associated with the organism of
the school have different roles depending upon whether they are, in any
given moment, contributing to the Life of the School, as an aspect of
the Chalice, or as an aspect of the Radiant Sun. In one kind of meeting
or action someone will be acting in one way, and then two steps and a
minute later, in another. Much of the social confusion that arises in
Waldorf School Communities comes about because these rapid changes of
role are not understood.
I came to understand the above, in part, because I was a
member of the Pine Hill Waldorf School (in Wilton N.H.), shortly after
the moment of its own spontaneous social threefolding. This generative
social event occurred as a response to a large tuition increase from
one year to the next (on the order of 25%, as I recall), which drove
the parent body first into a state of panic, and then to an organized
attempt to grasp more firmly their relationship to the school. As a
result there came to be three functional, and predominately, social
organs, each of whose individual role in the social and spiritual life
of the school was different. These three bodies (after the third added
itself) were: the Board of Trustees, the College of Teachers, and the
Friends of Waldorf Education (the parents).
The Friends had a rather narrow conscious focus in that,
within this essentially social organ, an attempt was made to equalize
and mediate, among the parent body itself, the burden of the huge
changes in tuition. The Friends, as a whole, contracted with the
School, to carry the tuition of all its members (all those parents who
joined the Friends); while among themselves, the Friends distributed
the costs in a way compatible with individual incomes. Non-parents
could also be members of the Friends, but the core group were (and had
to be, as a social necessity) parents of children attending the School.
Now those familiar with Rudolf Steiner’s social ideas
might easily think that because the Friends dealt with economic matters
(funding the tuitions), that this body would be analogous to Steiner’s
Economic Sphere. But this is a mis-perception of the social facts.
The core problem the Friends dealt with was only
incidentally economic. Its true center was the social life of the
school - namely, how to help people get along with each other in the
turbulent and dynamic social tensions of the school community
(following the large tuition increase). The Friends mediated and
balanced the social pressures, in the course of their meetings and
through their relationships with the other functional organs of the
School: the Board and the College. At a functional level, the Friends
were the social heart of the school, the middle element, analogous to
Steiner’s Political-legal Sphere.
The Social Life of the School is the Chalice, which
itself supports the Spiritual Life, the Radiant Sun. What is involved
in Teaching - that is, what is predominately involved in the Spiritual
Life - cannot be accomplished without this support. Let us now look
more closely at this supported activity.
The teacher stands upright in the classroom as a human
being. It is this example, as much as anything, that teaches. The
student first imitates (kindergarten to 4th or 5th grade), then walks
beside (4th through 9th or 10th), and finally meets this teacher, this
particular human being (l1th and 12th), as another ego being, another
individuality.
Now it is not the teacher, or the student, who is the
Radiant Sun. Rather it is what happens between them, what is born in
the relationship, which is the Radiant Sun.
Thus, as a spiritual organism, the school is organized as
follows. Analogous to the individual spirit in the human being, one
finds, above the social body of the school, that there exists a
community of spiritual beings: the angels of the children, the dead who
have an interest, the hierarchies that inspire and so forth (one should
not think of this above as toward the sky, but rather that this above
represents a qualitatively finer form of existence).
Below this purely spiritual community exists a second
community, which is analogous to the soul of a single human being.
Thus, the Soul of the spiritually integrative gesture of the School
Community is centered in the community of teachers, whose inner
discipline and work is necessary for the spiritual life of the School
to exist. It is the teachers who consciously carry the work of
integration between the community of spiritual beings hovering over the
school and the needs of the children. The teachers are the spiritual
heart of the school, in the same way that the parents are the social
heart.
Now both the parents and the children are inspired by the
spiritual world as well, but their spiritual role is different and does
not require the same degree of consciousness - the same attendant
responsibilities as carried by the teachers. At the same time, the
parents’ social role is greater and more central then that carried by
the teachers. It is here, where this difference is not perceived, that
much that brings illness to the social life of the Schools is born.
The parents’ responsibility is the Chalice, the social organism of the school, and the teachers’ responsibility is the Radiant Sun, the relationship between student and teacher.
Let us now review the two primary threefoldnesses.
In the vertical-like gesture, the school is organized as
follows: Above, the purely spiritual community of inspiration; in the
Middle, the Soul-full community of the incarnated - centered in the
inner work of the community of teachers; and Below, the social
community, the social organism (body) of the School. The vertical-like
gesture is an integrated organism of three communities.
In the horizontal-like gesture (that is socially), the
school is organized as follows: the functional head, the directing and
deciding organ, is the Board of Trustees; the functional heart, the
social mediating and balancing organ, is or should be an organized
parent body (Friends of Waldorf Education?); and the functional hands,
the actualizers of the art of education, is the College of Teachers.
The horizontal-like gesture is an integrated organism of three socially
functional organs, within the lower, or most nearly physically
expressed, community.
It may occur to some readers to ask where do the children
fit into this picture. I would describe it this way: The Children drink
(absorb) the wisdom of the Radiant Sun from the fount that is the
Chalice. The combination of the Circle and the Cross serves the
Children.
[Now, some students of the Steiner’s threefold social
order may wonder about this picture, and well they should. At the same
time it may help them to reflect that we are here looking at micro
social dynamics, rather than macro social dynamics. At the macro level,
the ideas associated with the Economic, Political-legal and Cultural
Spheres have validity, but at the micro level one has to be able to
clearly see the purely functional relationships, free of any abstract
associations in thought.]
For example, in practice, this is the way the school
social body might work. The teachers express a need for something in
order to carry out their work, the trustees decide to meet that need
and plan how to carry it out, while the parents make sure the whole
social community understands - feels integrated with - the totality of
the process. Each organ carries out a different role, but each is
necessary to the other.
Neither the trustees or the teachers should carry out the
understanding function; that is, the social health of the school
community is not their problem. At the same time, both the hands and
the head must understand that the heart, the social middle, is the
central necessary organ in the social life of the school. If this organ
is unhealthy, which it most often is in modern Waldorf Schools, then
the social functioning of the school is lamed, and all the many related
problems going on in Waldorf Schools cannot be solved, because the
social heart, the Chalice, is not vitally organized.
It may help some of the naturally arising confusion here
to recognize that the parent body is a free association, and that
teachers and trustees can participate in it, according to its rules.
The inspiration of the Pine Hill parent body, to call their newly born
association: The Friends of Waldorf Education, should not be passed by
without deep consideration. The social life of the school has a heart,
and it is in the social organ dominated by the activities of the
parents (but not necessarily exclusively theirs). The total social body
of the school includes the Trustees and the Teachers, but the most
intuitively correct knowledge of what is socially right to do, rests
within the central organ, the Friends.
Let us continue our examination of the spiritual-social
organism of the School by exploring more deeply the symbolism of the
Circle (the Chalice) joined to the Cross (the Radiant Sun).
The Cross is the symbol of vertical-like integration,
between the upper and lower aspects of spiritual life (inner,
psychological life) and the relationship between that act (of
vertical-like integration) and the possibility of horizontal-like (or
social) integration - participation in the life of Community.
The Circle is the symbol of social integration, the
cojoined purposes uniting the different individual members of a social
community, yet having (absent the Cross) an empty center, recognizing
the simultaneous autonomy of each individual member.
As individuals (as Cross bearers) we can sacrifice in a
vertical-like gesture - upward toward the higher aspirations of our own
individuality, and downward, by accepting our individual flaws. We can
also sacrifice with a social (horizontal-like) gesture by holding back
our individual perceptions and intentions on those occasions where the
needs of the whole, the community, seem to require it.
As members of a community (as Circle bearers) we can hold
within ourselves the nature and needs of the other members
(individually and as a group), while at the same time, along with this
inward beholding - an act carried out together - we unite ourselves in
common purposes and processes.
We combine these two symbols, when through acts of
unification we create the Chalice, and when through acts of sacrifice
we create the Radiant Sun. These acts are not independent of each
other, but have a reciprocal reinforcing nature, so that the stronger
and more effective the social organism is (the Chalice), the more
support there is for the act of sacrifice which allows the spiritual
organism (the Radiant Sun) to arise in the relationships between
individuals. Conversely, the stronger the act of sacrifice is carried
out inwardly, the more capacities the individual develops in support of
participation in the Chalice (the social community).
From this then we can see just how, in the Waldorf School
Community, Rudolf Steiner’s most poignant social insight is made
manifest: “The healthy social life is found when in the mirror of each
human soul the whole community finds its reflection, and when in the
community the virtue of each one is living.”
Let us next carry forward this contemplation, by
considering again a problem noted at the beginning, concerning the fact
that in one instance an individual may be acting as an aspect of the
Radiant Sun, and in another instance, moments later, an individual may
be acting as an aspect of the Chalice.
A teacher is teaching in a the classroom, and as he or
she moves among the children, the teacher is, to the degree able,
consciously open in a spiritual gesture, inwardly empty and calling
forth inspiration, while simultaneously humble, realizing they are also
human and flawed. In between the teacher and the child, as this goes
forward (the child does instinctively, in the beginning, what the
teacher has to strive to do consciously) the Radiant Sun is born.
Now class ends, and the day is over, and parents enter
the class room to conduct their necessary part of the activities. The
teacher and parent converse and the subject concerns the social life of
the school, not the nature and practice of the pedagogy. At this point
the teacher defers to the intuitions of the parent, because it is in
the vertical-like gesture of the soul life of the parent that the
intuitions concerning the social organism are most present. Between
them, the parent and the teacher, a Radiant Sun is active, while at the
same time, in the acceptance of the different roles (for the parent
defers to the teacher as regards matters of classroom activity) the
Chalice is carried.
When the individual parent tries to dominate the
pedagogical (spiritual) aspects of the school life, they are
interfering in the necessary upward and downward stream which needs the
teacher for its focus. When the individual teacher tries to dominate
the social aspects of the school life, they interfere in an analogous
way. If there are pedagogical concerns among the parents, these can be
refereed to the College of Teachers, but what parents need to
recognize, is that in the organism of the School, it is the teachers
who must be free to determine these matters. Without this freedom, the
vertical-like integration with the community of inspiration is
impossible. On the other hand, when a pedagogical problem needs to be
explained to the parent community, it needs to be translated through
the consciousness of the parent body itself, because it is there that
the inspiration exists for how to mediate common social understanding.
For example, when there are crisis meetings where
teachers are sitting facing parents (creating an us and them social
environment), at that moment the social-spiritual organism of the
school is dead, and cannot carry out what it needs to, regardless of
how much talk or other efforts are expended. At that point the needed
living social process (the Chalice) has been fractured into pieces, and
without its support the Radiant Sun cannot properly shine.
Perhaps it will help to think of it this way. In the
social organism of the school, as distinct from the spiritual organism,
there is an interpenetration between the active element (the hands) and
the mediating element (the heart). What are the healthy processes,
socially, within this field of interpenetration? The heart element
needs to empathize with the needs of the hands element, to understand
those needs. The hands element needs to defer to the heart element to
distribute this empathic understanding to the whole organism. The hands
are incapable of carrying out the function of the heart.
Now a crisis may contain more than one characteristic.
The pedagogical characteristics (the art of teaching) belong to the
College to define. The decision making characteristics (the art of
making policy and long term goals) belong to the Board to define. The
understanding making characteristics (the art of social integration)
belong to the Parents to define. Social leadership in a crisis belongs
to the Parents, who then enable, through their mediating function, the
head and the hands to act in the ways best suited to those organs. But
all must work together, because dominance by one or the other will mean
disease and disorder.
The heart might say: “this is what is right to do”. The
hands might say: “this is what we need in order to do what is right”.
Then the head can say: “this is how we shall go about doing what is
needed and is right”. So at Pine Hill, the hands had said, this is how
much we need to live and to operate the school according to our
pedagogical goals, and the head had said, okay this is how much the
individual parents are going to have to pay to meet these needs - both
leaving out any truly balanced dialogue with the parents - balanced in
the sense of understanding what the social organism of the school
needed in order to deal with the huge tuition increase. Then the
parents said, ouch, and afterwards solved the social problem out of
their own insight, saying that what is right is that the money needs of
the school should be handled among the parents in a particular social
way (The Friends of Waldorf Education).
Accidentally then, they ended up working together in a
more or less healthy social way, but over time, there was insufficient
consciousness of how to carry this into the future, and the old habits
reasserted themselves.
Social processes, in this age of family emancipation from
community, and individual emancipation within the family, are very
difficult. Where these difficulties intersect, in the social life of a
school, all the worst tendencies manifest themselves; and, Waldorf
Communities struggle constantly to live in a ocean of mixed and
confused social realities. Hopefully, these words above will provide
some small bit of a map for the future navigation of these turbulent
seas. Remember, however, that the map is not the territory, and each
School will have an individual manifestation of the general
social-spiritual configuration described above, and therefore have
highly particular and individual social and spiritual needs, which must
be perceived, understood, and healed.
The crux, such as it is, is to remember that the school
organism is both social and spiritual in nature, both Chalice and
Radiant Sun, simultaneously (a cojoined Circle and Cross). In one
sphere the intuitions of the parents need to lead, and in the other the
intuitions of the teachers. [It may well be that this social -spiritual
organism, in its micro-nature, is an archetype for all other micro
community threefolding dynamics. It remains for the future to discover
if this is so.]
One final point, speaking as a former parent. The College
of Teachers and the Board of Trustees need to very carefully free the
parent body to follow its own intuitions in the creation of its own
(the parents) social structure, intentions and purposes. All that
arises needs to come from the initiative of the parents themselves.
They only need be shown this article, or otherwise inspired to begin to
express themselves as the stewards of heart of the Chalice.
In many schools the parent body already carries a great
deal of the social life - school parties and celebrations, and the
social structure and nature of fund raising events. More crucial, and
not well developed, is the role of the parent body in relationship to
the wider community in which the School community finds itself. This as
well, this outreach gesture, belongs to the parent body to initiate and
mediate - it is a gesture of the social heart of the school community.
The teachers must trust that the parent body will, over time, find the
appropriate healthy way to organize the heart relations of the school
community toward the other surrounding communities. Teachers and Board
members should make themselves available to serve certain roles at the
request of the parent organ, but the initiation of outreach is a social
matter, not a spiritual one.
Moreover, as some students of Waldorf School dynamics may
know, Christopher Budd has criticized the Schools (and anthroposophical
organizations in general) for failing to appreciate the needed economic
relationship for the funding of the schools. The school, as a cultural
form, must be funded out of the surplus capital generated by viable
economic enterprises and not by what is essentially a tax on the parent
body.
The use of tuitions from the parents to fund a school is
a major underlying factor in the social disharmonies, because many
parents intuitively recognize that something is unfair here. But
lacking the necessary idea on which to understand what should be done,
and desiring the education for the child above all else, the parents
undertake to financially support the school. [Of course, this is
different in countries where the State provides funding, but even there
the school is not financed in the appropriate fashion. There still
results a social disharmony. It is just displaced into another arena.
In American this has manifested in the activity of PLANS, which opposes
(correctly) public funding of Waldorf Schools. Truly free Waldorf
Schools should not be funded by parents or by the State, but directly
from surplus capital. [PLANS by the way (while an understandable social
response to certain excesses with the Waldorf community in the
present), is itself an excess of displaced passion and anger. But
a deeper discusion of these problems belongs to a whole other essay.]
It is essential to the future social health of Waldorf
Schools, that not only should the parent body organ become more highly
developed and socially active, but the fundamental financing
arrangement of the school itself needs to change. This financial change
can be one of the first matters set before the parent body, as the
arbiter of what is right in the social organism, not only within the
school, but in terms of the school community’s relationship to the
wider social life. For it is within the entrepreneurial spirit of this
wider social life that the needed excess capital is to be found. The
contribution of this capital to the school is a social deed, as is the
seeking after it. Just in this then, the hidden social genius of the
newly developing strong parent bodies can make a giant step forward in
the future life of Waldorf Schools [try to remember why the schools are
called Waldorf - the original school was funded directly from the
excess capital of an active business organization].
Then, through this social deed, will the Chalice discover
its path to maturity as the support of the Radiant Sun.
Joel A. Wendt, in the Season of Michaelmas, 1998