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A READER'S JOURNAL
A Way of Self-Knowlege, GA#16 and the Threshold of the Spiritual World, GA#17
by
Rudolf Steiner
Translated and Introduced by Christopher Bamford
ARJ2 Chapter: Spiritual Science
Published by SteinerBooks/MA in 2006
A Book Review by Bobby Matherne ©2018
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This is a new edition published in 2006 which includes two separate books, the second of which, The Threshold of the Spiritual World, I read and reviewed here.
The human being is a microcosm which contains within each of us the macroscosm of the cosmos in which we live and have our being. One studying Steiner's Outline of Occult Science can come to no other conclusion. While we are in our time between birth and death, we are inside of the cosmos, which is arrayed everywhere outside of us, but yet exists inside of us. In the next phase of human existence, our time between death and a new birth, the cosmos will be inside of us, we see it arrayed inside of us, and we will work to arrange it inside of us for our new body when we are born again on Earth. It was a goal of Rudolf Steiner to help each of us affirm the intimate connection of the spiritual in us with the spiritual in the cosmos.
[page vi] Christopher Bamford, italics added] Coming of age in the last third of the nineteenth century — and faced with the overwhelming evidence that materialism was not only a house built dangerously on sand but also potentially destructive of the entire divine-cosmic human experiment we call "Earth" — Steiner's primary concern from the beginning was to respond to the historical-spiritual call for a new epistemological path that, affirming the spiritual foundations of phenomenal reality, united the spiritual in humanity with the spiritual in the cosmos.
If you read books, you will have a tendency to emphasize content over method(1). If you are continually adding new apps to your Smartphone, but never running them, you are focusing on content over process in this computer age. Steiner was forced to communicate content to people in lectures and books, but he wished for people to concentrate on method, that is, on activating in their lives as process (method) the content he provided them. How one does that is explained in the Introduction.
[page vii] Christopher Bamford] Yet for [Steiner], method was always primary. It was method that gave contents their value and meaning. Contents were nothing unless realized — that is, embodied, enacted, and made real — by those who had heard him and read his works. More than that, viewed from a certain perspective one might say that, in the end, he was not concerned with contents in any sense, because what his lectures and books finally contained are not in fact contents at all, but reports of spiritual research in the form of injunctions or themes for meditation: meditate this and you will discover — experience — for yourself how this is the case.
Thomas doubted Christ Jesus had resurrected, and was told to place his hands in the wounds He had suffered on the Cross. Only then did Thomas believe. Thomas had a process provided by Christ Jesus to go through to overcome his skepticism. Each of us have a process, a method, to go through to overcome our skepticism about the existence of the spiritual world. No amount of content will convince anyone of the existence of the spiritual world, just as no amount of talking to Thomas would have convinced him of Christ Jesus's resurrection. We all have an inborn ability to experience the physical world, but most lack an inborn ability to experience the spiritual world(2). Steiner recognized that he had a unique ability to perceive the spiritual world that most people of his time lacked.
[page viii] Christopher Bamford] From his earliest years, Steiner experienced that the creative presence of the invisible, spiritual world was as real, universal, and certain as the reality of the so-called physical world revealed through the senses, which it permeated. Therefore, almost from the beginning (at least from about his ninth or tenth year), he dedicated himself to the task of providing a path whereby others could experience the certainty of spiritual reality — and all that followed from it — for themselves.
Of what use is a path if one does not physically walk upon it? One can listen to someone talk who has walked on the path, but will garner no life lessons until one actually walks the path. That is what Steiner meant by method: to walk the path. In the following passage, the translator uses the word process as content. It would be better understood as "world content" because a content is some thing one can hold, but a process is a reality one lives, a reality one is present in.
[page viii] Christopher Bamford] As he put it in The Philosophy of Freedom: "In thinking we have hold of a corner of world process." But he adds, "We have to be present if anything is to occur." How, then, to be present in thinking?
My preference would be to state, "In thinking we are on the pathway of the world. We have to actually begin walking if anything is to occur." From a very early age, Steiner was walking that pathway and he sought ways to communicate to others how to learn to do what he came upon naturally. But he found that giving others content on how to do it was not enough because they only learned to talk about the path. He needed a method, a process, for them to perform, which would affirm the existence of the otherwise invisible-to-the-senses(3) spiritual world. That pathway was through thinking.
[page ix] Christopher Bamford] Continuing his philosophical and consciousness experiments, Steiner began to understand that the more he penetrated the experience of thinking, the more spiritual realities came to meet him.
Can anyone learn to experience spiritual realities? The answer is "Yes, anyone who can think." Think of that! Steiner knew humankind had newly left the dark age of Kali Yuga and spiritual consciousness was dawning. His method became obvious to him.
[page xi] Christopher Bamford] Contemplative cognitive transformation meditation became principal focus of his work on all fronts.
My introduction to Rudolf Steiner came from an Occult Bookstore called Golden Leaves, run by Donna France who owned a local motel and would have study groups in her office at night. She would order books for her group and always ordered a few extra copies which ended up on shelves in her office. I met her in 1977 shortly before she moved into her first official bookstore on Phlox Street in Metairie. On one bottom shelf I found several skinny volumes by this German-speaking mystic and bought a copy. Each time I went back, I checked for new issues by Rudolf Steiner, bought one, and read it. Over the course of about 15 years, I had read about 10 of his books and found them interesting, but I was missing something. In the mid-nineties when the Internet came on-line, my first question was, "Who is Rudolf Steiner and What books should I be reading?" Christopher Bamford has made it easy for me to share the answer I received to my what books question by listing the same four books that I was directed to by new friends on the Internet(4).
(CW10 -1905), Stages of Higher Knowledge (CW12 - 1908), and An Outline of Occult Science (CW13 -1910).[page xi, xii] Christopher Bamford] There is the sequence of books, which are wholly, or in part, explicitly concerned with inner development have become have become have become have become have become have become from Theosophy (CW9-1904), How to Know High Worlds
Steiner received a big shock when he encountered Theosophy, a completed body of knowledge that he had to penetrate to connect with the philosophical basis he was familiar with from direct experience. For example, he had already encountered a profound experience of the Christ, for which Theosophy had little use.
[page xi, xii] Christopher Bamford] Entering Theosophy, he was faced with entire and, in a sense, finished traditions of inner work. These he had to penetrate, open, transform, and formalize in the light with the epistemological foundations he knew from experience to be necessary in order to create a "new" esoteric school.
Here we see Steiner moving eventually from the arcane works of theosophical authors to a new more scientifically based anthroposophy or, called simply, spiritual science. With it came his focus on method or walking a path into the spiritual world.
[page xii] Christopher Bamford] Thus, his framework which is to say, his language moved from philosophy to meditation. The process remained the same: the gradual liberation of consciousness from its conditioning to become a true, that is, free organ for the cognition of spiritual realities.
What is the power of an unanswered question? This is a question that I have pondered and meditated upon for decades. We must condition ourselves to avoid accepting easy answers if we are to tap the power of a puzzling sentence or question which arises in our presence. Avoiding easy answers gives power to the unanswered question to work within us until an answer coalesces into an insight. For myself I hold an unanswered question meditating on it and then letting it slip into my unconscious, peacefully confident that an answer will arrive sometime later as an insight.
Steiner had his students do daily meditations, like he did himself, which placed some sentence or image into their consciousness.
[page xiii] Christopher Bamford] For a regular, fixed period, they had to seek to permeate their whole organism with a deep reverence, inner peace, and silence. This was the first stage reverent, peaceful waiting gradually taking the place of the babble of inner and outer sensations in which one usually lives. Then some spiritual "idea" in the form of a sentence or image usually a paradoxical one in the sense that its logic or form could not be thought by the brain or experienced by the organically conditioned feelings was placed in the center of consciousness. The purpose was not to understand the idea (image or feeling), but to let it become alive within one in a special way.
To close out his Introduction, Bamford provides us a concise description of the two books
which comprise this volume, A Way of Self Knowledge and The Threshold of the Spiritual World.
He describes the first book, A Way of Self Knowledge, the one we are reviewing here, as
"a meditation on death," and goes on to give a brie
f summary of its contents.
[page xix] Christopher Bamford] Mindfulness of death is, in many ways, the prerequisite for all spiritual work. The approach through thinking is especially interesting, for as Steiner puts it thinking allows "the event of death to arise in the soul in a way that is without desire or personal interest." At the same time, contemplating the autonomy of the physical body within nature allows one to forget oneself and experience one's body as part of the outer world. Such meditation prepares one to move always enhancing and metamorphosing thinking into the elemental or etheric world; and thence to encountering the Guardian of the Threshold. The meditations then lead one into the astral and "I" worlds, and conclude with two more general meditative exercises.
The second book, The Threshold of the Spiritual World(5), picks up where the first book leaves off.
[page xix] Christopher Bamford] It continues the process begun with A Way of Self-Knowledge, but in a freer, less systematic, more aphoristic form as "a few descriptions of spiritual experiences." Though Steiner speaks humbly and self-deprecatingly of this work, it is nevertheless a marvel of richness and insight. Little in size, short in chapters, known (as it were) in content, if read with the meditative, attentive care deserves, it is near infinite in depth and extent and striking in its wisdom and newness. Few works by Steiner give a clearer sense of his being as a Teacher. At the same time, it is an epitome of his teaching.
In his Preface, entitled Ways of Meditative Experience, of the first book, Friedemann Schwarzkopf
makes two important points worth emphasizing here.
First, he unifies content and experience,(6) saying "On a meditative level of consciousness,
content and experience are one event." (Page xxiv) In other words, one must understand
Goethe's Ur-plant, the archetypal or original plant, not as something added onto one's view of
the plant but something unified with the plant, something ideal and real, something symbolic
and yet identical with our experience of the plant. This is the essence of Steiner's meditative
method.
[page xxiv] Friedemann Schwarzkopf] One can apply here what Goethe said about the archetypal phenomenon, that it is simultaneously ideal, real, symbolic, and identical with our very specific experience. The phenomenon is like an "open secret," it utters itself. As Goethe said, "one should not search 'behind' the blueness of the sky," but understand and experience blue in the context in which it manifests.
Second, Schwarzkopf uses a musical metaphor to describe the "I" living in spiritual experience.
[page xxiv-xxv] Friedemann Schwarzkopf] When the "I" experiences the light of witnessing its own activity, it enters a continuous movement of inner attunement. Attunement to what? To the feeling-knowing that guides the how of its seeing, feeling, and inner doing.
When one describes this process in words, it takes hours, or pages; yet it happens as swiftly as an inner dialogue. It is as if we were tuning a violin, where we continuously compare the tones of the physical strings with our feeling-knowing. This tells us precisely whether the right "interval" has been reached.
In Introductory Remarks, Steiner says he is presenting eight meditations, eight processes that people can perform for themselves and receive their deeper meanings directly into their souls.
[page 3] I have tried to provide something of interest even to those readers who are already thoroughly familiar with writing and research in the area of the suprasensory(7). Practitioners of the suprasensory life may find something of value both in the mode of presentation and in the direct connection the material has with the soul's inner experiences. At the same time, I hope those less familiar with the material will also find this kind of meditative presentation useful.
Below we review the eight meditations of Steiner. He presents us with each meditation as a step to answering this powerful unanswered question: What does it mean to be a human being in the true sense of the word?
MEDITATION 1. THE PHYSICAL BODY
I remember pondering this question as a newly graduated physicist and hit this brick wall: How can the person I am, a physical human being, exist after death? I had stumbled upon the existential question posed by Hamlet: "To be, or not to be?" There seemed no answer to the conundrum that I had posed myself other than: "I exist now, but sometime later I will not exist." As I thought for many years on my question, I began to see human life as a puzzle with an enigma on each end. Life is a puzzle, but what happens before we are born, and what happens after we die? I had successfully sought answers to life's puzzle in the physical sciences, but nowhere could I find answers to life's two enigmas. The Church had an answer to the second enigma, the after-death condition, but their answer was unsatisfactory to me, positing some eternal living-with-angels condition. The Church denied me any answer to the first enigma, the pre-life condition, so how could I trust their kindergarten answer to the second enigma, the after-death condition?
Steiner asks us to ponder the answer to the puzzle of life, to help us understand why we live as a physical human body in the time between life and death.
[page 6] "Why do the matter and forces of the outer world form your body? It comes alive in order to give you an outer appearance. The outer world forms itself as you. You become aware that you need your body because, without your senses, which only your body can create, you could not initially experience anything. Without your body, you would be, as you were in the beginning, empty. The body gives you inner fullness, content."
But, as a body, we would experience the horror of death if we contemplated our pure nothingness. Something is necessary for us to contemplate death without such thoughts in our soul. Steiner gives us a view of the future of our body over long periods of time, during which our body will continue to be subject to the laws of nature, but our inner experience of life will continue without the physical body(8).
[page 7] "This body is alive so that it can be an expression of my soul's experience. Its processes are such that my soul can live and experience itself within them. But that will not be so in the future. The things alive in my body now will be subject to quite different laws in the future. Then, my soul will experience them differently from the way in which I experience them now. Then, my body will be subject to the laws governing the matter and the forces in outer nature, laws that have nothing more to do with my life or me. This body, to which I now owe my soul's experiences, will then be taken into the general course of the world, where its behavior will no longer have anything in common with my inner experience."
Reflecting in this way, we can experience inwardly all the horror of death, without intermingling purely personal feelings normally connected with such thoughts in the soul.
Steiner admits that some people believe the soul dies with the body and some people believe the soul lives continuously. Each side has a prejudice, the first a cool, disinterested detachment towards annihilation, the second a veiled, burning desire for continuation. "Still," he says, "the level of prejudice among the deniers of immortality is not less than it is among believers; it is only different." (Page 8) What his spiritual science offers us is the reality which replaces the two skewed beliefs.
The soul does not participate in the process of death, but remains separate from it. If a man is riding a horse and it dies, he gets off of the horse and finds a different horse to ride. A soul is in a similar position in regard to the physical body. It may feel a sense of loss at its demise, but the soul finds a way to ride on astride another physical body in the physical world in another time.[page 11] To expect that progress in our understanding of nature will lead to our learning more about how physical laws apply to bodily processes as a mediator of soul life is illusion. Although we will learn to understand more clearly what occurs in the body during life, the soul will always feel the processes in question to be outside it in the same way it feels the corresponding processes in the body after death to be foreign to it. For the soul, the body in the outer world must appear to be a collection of forces and substances existing autonomously and explainable as part of that outer world.
[page 11, 12] Nature lets a plant arise, then dissolves it again. Nature holds sway, too, over the human body. It allows the human body to arise and pass away within its being.
Consider nature in this light and you can forget yourself and everything within you and feel your body as part of the outer world.
If you think in this way about your relationship to yourself and to nature, you will experience for yourself what can be called the physical body.
The physical body is part of what we are as a full human being, but it is not all that we are.
MEDITATION 2. THE ETHERIC BODY
We can observe what happens to the physical body after death, but we have no comparable inner experience of what happens to us after death. If we are unable to create that experience, we will experience death as an empty nothingness. Our body was here and we had inner experiences when it was here and now it's gone and we experience nothing. But we know that if we hold one inner experience before us long enough, we can continue to experience it inwardly even though it has gone from our external experience. I am reminded of a curious experience I had after a long day of mining crystals. I spent six or seven hours crawling over the tailings left from a crystal mine. The dirt was hauled up to ground level and dumped there, and, as I dug through the earthen mass, I would unearth a quartz crystal and add it to my sack. Through my hands passed crystals that had never seen the light of day, had never been seen or touched by a single human being. By the end of the day, I had accumulated a hundred or so crystals. That night after leaving the mine area, my mind was filled with images of crystals whenever I closed my eyes. My directed focus on finding crystals for so long had created inside me visions of crystals, long after the physical impressions I had of crystals were no longer present before me. Steiner suggests that we arbitrarily select one thought and choose to hold that thought, thinking through it repeatedly, much as I did when I dug for crystals for an entire day. This is the meditation he suggests that we perform.[page 14] Each time you do this, you will experience it more intensely. By repeating a thought, you can make that thought the single object of your inner experience while, at the same time, holding at a distance all outer impressions and memories that might arise in your soul. In fact, you can make this complete and exclusive dedication to a thought or feeling a regular inner activity.
This is similar to what I did when I dug for crystals over a long period of time. I thought of crystals to the exclusion of anything else.
If you continue this process, you will affirm for yourself the idea of experience separate from your body. This is a key step to recognizing the existence of the etheric body inside yourself.[page 14] By the activity of focusing on a thought in this way, we can strengthen the forces of inner experience; while inner experience, in turn, as it were, condenses or intensifies. One can recognize the effects of this from the kind of self-observation that sets in after inner activity has continued over a sufficiently long period of time.
The soul that was able to call a piece of the outer world its physical body, learns to call a piece of the non-sensory (suprasensory) world its etheric body.[page 17] By means of an experience such as I have described, you can gain the ability to observe what belongs to your own self without using senses and reason. You will then not only know something different about the world than your bodily instruments permit you to know, but you will also know differently.
[page 18] The soul calls a piece of the sensory, outer world the physical body. A soul able to experience outside the physical body may further consider a part of the non-sensory outer world as also belonging to it. If you push forward and observe that area accessible beyond the sensory world, you will be able to speak of a body that belongs to you that is imperceptible to the senses. We can call that body the "elemental," or "etheric," body.
When we journey into the outer world we encounter the idea of a physical body, and when our soul journeys into areas not-sensible in the outer world, we encounter the idea of our etheric body.
MEDITATION 3. CLAIRVOYANT COGNITION OF THE ELEMENTAL WORLD
Clairvoyant cognition provides experiences of worlds unknown to our ordinary sense perception and thinking. Instead suprasensory experiences rise up from the soul.If you have the ability to have suprasensory experiences, you will be able to perceive a force-being filling an entire plant. Its presence is especially prominent in the seed of a plant which is relatively simple in the material world, but very complex in the suprasensory world. The seed of a planet, such as the Earth, also has a force-being whose existence preceded its sensory existence.[page 19] By means of memory images, something that we previously experienced becomes present in our soul. Through suprasensory images, likewise, what exists sometime or somewhere in the suprasensory world becomes inner, soul experience. The very nature of these experiences is such that we can look upon them as communications from a suprasensory world unfolding within us.
[page 20] The suprasensory form "force-form" is strongest in the observation of a plant seed. In a seed, the sensible component is rather simple and inconspicuous, but the suprasensory component is complex, embracing everything that, from the suprasensory world, collaborates in the structure and growth of the plant. Suprasensory observation of the whole Earth likewise reveals a force-being that you can know with certainty existed before anything sensory arose upon the Earth. This enables you to experience the presence of the suprasensory forces that collaborated in the formation of the Earth in ancient times.
In a wonderful metaphor Steiner uses ice floating in water to describe how we observe only the chunks of material comprising our physical world and miss the essential fluid in which they exist. Ice forms out of the water and precedes the existence of the ice which forms from the water and floats in it, much as the suprasensory world precedes the existence of the sensory world which precipitates, as it were, from the suprasensory world(9).
[page 21] Those who are able to observe . . . do not merely experience something added to the sensory world. They experience a world within which the sensory world seems, for example, like pieces of ice floating in water. If you could see only the ice and not the water, you would recognize only the ice, and not the water, as real. That is, if you hold only to what is revealed through your senses, you will deny the suprasensory world, of which the sensory, perceptible world is a part, just as the pieces of ice floating in water are part of the entire mass of water.