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Born on October 12, 1924, Columbus Day,
Doyle Henderson was as courageous an explorer as Christopher Columbus. He made a cosmological discovery about every human being: that we store physical body states before five years old and recapitulate them indefinitely as emotions, feelings, and internal organic processes thereafter. He then created a method for tracing away any such states which were uncomfortable, unhealthy, or simply unwanted. His innovative idea and pioneering hard work over 30 years led a science whose mission is to carry on Doyle's lifework, to bring his amazing discovery into the halls of establishment science, and into general use among all peoples of the world.
The work he inspired is embodied in the
science of doyletics — the science I founded and the name I coined in gratitude to him — to ensure that the world will always remember Doyle and his contributions to improving the lives of so many people.
About this photo. I searched all my photos of Doyle. I have some from 1998, 2000, 2001, and
several others years afterward. He took two trips in his Motor Home to New Orleans, once with me helping with the driving and the second with his wife, Norma, who also owned a MH and could drive one. So I had a lot of photos to
choose from. Almost missed this one in 2001 that I took of him at a block party by Bill Stulb's house in Metairie, Louisiana. In it Doyle is holding his hat up in the air, as if doffing it in a gesture of saying "Goodbye" to the world.
For newcomers to the Digest, we have created a webpage of all the Violet-n-Joey cartoons!
Check it out at: http://www.doyletics.com/vjtoons.htm Also note the rotating calendar and clock
that follows just to the right of your mouse pointer as you scroll down the page. You'll also see
the clock on the 404 Error page if you make a mistake typing a URL while on the doyletics.com
website.
The Violet-n-Joey Cartoon page is been divided into two pages: one low-speed and one high-speed access. If you have Do NOT Have High-Speed Access, you may try this Link which will load much faster and will allow you to load one cartoon at a time. Use this one for High-Speed Access.
Each month we choose to honor two Good Readers of our Good Mountain Press Digest from those all over the World. Here are the two worthy Honored Readers for March, 2011:
Okay, it was Groundhog Day and I was sure that it's too cold for Punxsutawney Phil to show his
groundhog nose out of his burrow today, much less stick around to look for his shadow. All I can say is
ENOUGH! On this day Del was coming back from Alexandria in the afternoon and called me from
Opelousas. She said that it was 25 in her car and that she saw ice on the ground on either side of the
road during her drive. It was cold here all December, all January, we could only hope for a break
sometime in February. Our winter overcoats have gotten some use so far this winter, a rare event in
typical winters here. Why should I complain? Well, for one thing I'm married to a New Orleans gal
who won't get in the water at the beach unless it's 85 or higher, so guess how many layers of clothes
she sleeps in when it's 25 outside!
At least we have Carnival coming to break the frigid rigidity of bleak winter days with its Caribbean
rhythms and zydeco, dirges and second lines, King cakes and Fancy Dress Balls. A winter vacation for
true New Orleanians is to stay close to home so as not to miss any Ball invitations. Every day in the
Times-Picayune there are photos and reports of folks attending three, four, or five balls, and that goes
on from January 6, King's Day, to Mardi Gras night on March 8th this year, one of the latest in history.
The March 9th Mardi Gras only comes around every 130 years, ready or not.
How did we survive the month? Fires in the hearth almost every morning for a while, burning up
Charlie's good fire wood, although we ran out of dry firewood after three frigid day of rain in a row.
Had to miss the first cold clear day just to let the firewood dry and restock my under-cover cache of
firewood. Reports came in from our son Robert in Indiana that he bought a wood-burning stove for his
cabin which he was enjoying immensely. The cabin is on his Russell property in Bloomington, far
enough south that the heavy blizzard-like snows pass just a bit north of them. In a place like that, Del
might wear an overcoat to bed.
Movies, gumbo, soups, and reading filled many of the icy days in the first part of February. Also some
repairs. The security system had developed a couple of minor glitches which were repaired. My HP
Laser Jet began smearing the toner in wide swaths across the page. I talked to the refill technician and
he explained that it's best to keep Laser Jets powered on because they have an automatic circuit which
every hour rotates the print wheel and that keeps the rubber gasket from sticking to one spot, an event
that would prematurely cause the printer to begin smearing toner.
After replacing the cartridge, I began
turning my two HP LJ printers on for several hours every day. I had been done less printing recently as
so much of my writing goes directly to the web in pixel form, and I never run out of those recyclable
electrons which light up the LCD screens.
VALENTINE'S DAY
Del had her Twilight Garden Club meeting scheduled for Valentine's Day this year, and she spent a
week going over the house as if for a white glove inspection. Soon every table in the house was
covered in white table cloths with red hearts and candies in preparation for the big day on February 14.
There was no uncovered place where I could work and eat, so we went out on Saturday 12th to our
country club for their special Valentine's Lobster Dinner. Our good friends Renee and Burt joined us
for a romantic dinner that night. Renee's birthday was on the 13th, so it was a special birthday treat for
her as well.
The following Friday was the meeting of Del's other club, the one she is president of this year. For a
year or two, we had discussed my lecturing on gardening to one of her meetings and this was the lucky
day. I prepared for three topics to be included in the short 20-minute talk: 1. The Plant as Doctor, 2.
Life of Plants, 3. Bio-Dynamic Gardening. The notes I used for the talk have been included in the
Commentary Section for this month.
Del also suggested a new feature for the digest each month, a poem from my book Freedom on the Half
Shell.We begin this month with "Song of Freedom". Hope you enjoy it.
GEAUX ZONE
After having many problems with LSUsports.net and its Geaux Zone which broadcasts Live Audio and
Video of Tiger Baseball games, I had canceled my subscription a year and a half before. But this year,
the Tigers seem loaded for a run to a championship in Omaha, and I decided to try a four month's
subscription which will get me through the Baseball season. My decision was triggered by WWL having
both its stations airing LSU Basketball and no radio coverage for Baseball.
The Geaux Zone claimed to have both Live Video and Live Audio for the LSU Baseball game. I got
the audio going right away, and then during a break between innings attempted to switch to Video. It
gave me only the video for the LSU basketball game! Then I couldn't get audio or video to work again.
Got my Lap Top connected and got audio, but volume was so low, it was impossible to hear. Went
back to PC and Geaux Zone would not GEAUX again. After several tries and even more
consternation, the audio started and video went to basketball game again.
Finally, after losing signal for the first two innings, I was able to get the audio process working. It
wasn't until the last out of the game that I dared to try the video process and it did work, apparently
because the video for the basketball game had stopped. There was apparently some interaction which
kept the baseball video from working till the basketball video process was turned off after the game
was over. Overall the reception was acceptable with minor glitches. Later in the month I had longer
cables which enabled me to watch a LSU Baseball game from the Geaux Zone on our large plasma
screen TV. I was able to run the sound from my Lap Top directly into Amplifier and the sound was
also fine. While I was gearing up the Geaux Zone, the Tigers stayed in GO Mode, winning the first five
games, scoring 53 runs to about 10 for the opponents. The Tigers are loaded with pitchers, hitters, and
fielders, and in some games already everyone on the bench except the pitchers got into the game for an
inning or so.This is such a relief after the frustrating year the Tigers had last year finding enough pitchers
to last a series. The season is young, but it's sure looking good for our Baseball Tigers who have swept Wake Forest and Holy Cross. They are now 7-0 and have scored about 75 runs to date.
LAST WEEK FLURRY
We have already started the flurry of activity which comes with Mardi Gras. Our lawyer son-in-law
from Texas, Greg, stayed with us while he was in Marrero to take a deposition. He was scheduled to
fly into New Orleans, but there were no rental cars available here or in Baton Rouge, so he drove
instead. Made it in 5 hours flat and he didn't have to take his shoes off. Plus the crawfish pistolettes at
Steamboat Bill's Restaurant in Lake Charles beats anything one might get on a short flight these days.
My carnival club has its annual breakfast and the luncheon in the French Quarter and the subsequent
Ball will take place on the last Friday of February.
EVERY GOOD THING MUST COME TO A NEW BEGINNING, SO UNTIL NEXT MONTH . . .
The past month ended our third month of frigid weather about on the third week. Everyone in New
Orleans relaxed again. Golfers put on their short pants, I moved into my sandals and short sleeved
shirts. May the next month of March be an equally warm month leading from Mardi Gras into the first
weeks of Lent.
The early trees have already bloomed and soon the azaleas and other local harbingers
of Spring will begin their show of beauty in profusion. Till we meet again in April in the full swing of
Spring Festivals and Jazz Fest time in good ole New Orleans, God Willing and the River Don't Rise!
Whatever you do, wherever in the world you and yours reside, be it chilly or warm, snowy or sunny,
Spring or Fall, remember our slogan, remember to enjoy yourself in the present moment, it's the only
one given to you!
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The only man I know who behaves sensibly is my tailor; he takes my measurements anew each time he sees me. The rest go on with their old measurements and expect me to fit them.
George Bernard Shaw,
British Author; quote from Counterclockwise, p. 82
Who of us has not sometime left the mainland consciousness and found ourself shipwreck
on an island as the result of a great storm? "My land is across this sea," we may have thought.
Milan was the land of Prospero, it was a land he was tricked out of and it existed across the sea
of unconsciousness that separated his island from mainland consciousness. Prospero rules over
this island — the winds and spirits answer his beck and call with a gusto. The Tempest is brewing
in an alchemical cauldron, stirred by the master conjurer himself, Shakespeare. In this, his last
play, he creates a virtually bottomless pit for depth analysis. No matter how deep Cobb analyses
the structure of "The Tempest," you feel that there is even more.
On one level the play is an allegory of the process of alchemy. On another level it is about
the process of individuation in Prospero, who develops his inferior sensate-feeling function
during the course of the play, regaining with his inferior function the land he had lost by his
concentration on his superior intuitive-thinking function.
Everything in this play shimmers with energy and aliveness: Prospero, the weather, the
spirit — Ariel, the monster — Caliban, and the lovers — Miranda and Fernando. Prospero is the major
domo who directs the strutting and fretting on the stage by means of Ariel and his other helpers.
A success in the crucible of alchemy produces a happy ending for the good guys who find
mates or regain their lost possessions. Even the monster Caliban and his cohorts (who plotted to
murder Prospero) are forgiven in the end and are allowed to live out their lives.
In his most famous speech, Prospero says:
[The Tempest, Act IV, 1]: PROSPERO.
You do look, my son, in a mov'd sort,
As if you were dismay'd; be cheerful, sir.
Our revels now are ended: these our actors,
As I foretold you, were all spirits, and
Are melted into air, into thin air;
And, like the baseless fabric of this vision,
The cloud-capp'd towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Yea, all which it inherit, shall dissolve,
And, like this insubstantial pageant faded,
Leave not a rack behind: we are such stuff
As dreams are made on; and our little life
Is rounded with a sleep.
Sir, I am vex'd;
Bear with my weakness; my old brain is troubled!
Be not disturb'd with my infirmity.
If you be pleas'd, retire into my cell
And there repose; a turn or two I'll walk
To still my beating mind
Charlton Heston quoted the doubly indented portion in his goodbye speech announcing his Alzheimer's on August 9, 2002, perhaps one of Heston's greatest speeches in a life of great speeches. He was playing Charlton Heston taking his final bow on the stage of life.
I devoted the month of June to reading this book on psychological types by the master. Having
read various second and third hand descriptions of Jung's types over the past ten years I decided it was
time for me to get the full undiluted treatment. It was equivalent to "jogging in the swamp" — it's slow
going, you get mud splashed all over you at times, you fall in over your head many times, and it just
plainly wears you out. That's a sensate description of the book — my inferior function, so forgive my
crude attempt to communicate intelligently with you primary sensates (who probably aren't reading this
review anyway — except you occasional secondary thinking types).
To you feeling types: you might enjoy this account better if you have someone read it to you
that feels like they understand it. Then you may find your inferior thinking function activated enough
to want to read it on your own.
To you thinkers: there's a bright shiny goldmine of connections and interconnections. Carl goes
back to the Gnostics, to Tertullian and Origen, to Schiller, to Goethe, to Epimedes, he covers Abelard,
Aquinas and Nietzche, delving into Apollonian and Dionysian types, into Galen's humours, into
Romantics and Classics, into William James' types — and that's only the first few chapters. The possibilities for exposition would tax Mr. Spock's ental capacity.
And now for you intuitives — what a treat is in store for you — as you've always suspected —
Jung has fleshed your type out so that the rational types can think about you and feel for you and the
irrational sensate type ( your alter ego type) can understand you as the source of their most curious
unconscious behavior under stress. Lastly, you extroverts can use this to line your spouse's bird's cage.
For more information, read my review of Marie von Franz & James Hillman's Lectures in their book, Jung's Typology.
This volume collects Barfield's articles and speeches around the theme of meaning. The
individual contents of the chapters are diverse: from "legal fictions" to "Psalms of David,"
from Carl Jung to Immanuel Velikovsky.
In each chapter we find Barfield's major theses repeated: consciousness evolves over
time and that requires researchers of history to de-evolve their conscious processes to
understand the world of the past. This "de-evolution" of consciousness requires considerable
imagination and Barfield calls the process "historical imagination."
[page 182] In other words there is mind of which we are unconscious as well
as mind of which we are conscious. And, since we do not consciously
devise qualities, it must be the former which is responsible for those
qualities which we classify as subjective, but which look so very much as
it they actually belong to nature. Nevertheless we must not speak of any
mind or intelligence in nature.
In the last sentence is the 'Great Taboo' as Don Cruse and Robert
Zimmer call it in their book, Evolution and the New Gnosis(2002). The Great Taboo of science is a prohibition against suggesting in any way that spiritual beings or intelligence exist in the material world, what science presumptuously calls nature. This taboo was begun in earnest by Francis Bacon of Verulam and continues in froce to this day, up until now. You cannot be a scientist and violate this taboo. Owen Barfield not only violates it but shows the folly of the taboo.
I wrote in the margins of my copy of The Rediscovery of Meaning the words "See Any Intuitions?" a poem from my book, Flowers of Shanidar, which is quoted in full below:
Any Intuitions?
As Hazrat Inayat Khan has said,
"Science is a clear knowledge
based on reason and logic."
But what of reason and logic?
What are they based on? Any intuitions?
If we begin without a shred of reason
And proceed without a shadow of logic
How can we create what does not exist
From something that does not exist. Any intuitions?
If we want to load a program into our computer
We need a program loader program.
That's reasonable and logical.
But how does the program loader get loaded? Any intuitions?
The answer to this paradox
Is that the program loader must be wired in,
Or fingered in, or created directly in some way
Which does not require a program loader.
The bootstrap loader,
as this initial program is called,
Can load a bigger loader
Which can load a bigger loader
Until the loading capability
The user sees is there.
How does this parallel the development
of Reason and Logic? Any intuitions?
Intuition is our wired in (or fingered in, by God)
Bootstrap program
which provides the direct knowledge
That can load new loading programs such as
Reason and Logic.
Thus at the base of scientific knowledge,
Which explains everything we see,
Lies a technology we cannot see in action
but only its results.
And when we do, we scientifically create
A reasonable and logical explanation.
Does this give us a complete answer? Any intuitions?
Barfield points out the absurdity of attempting to bridge matter and spirit using science.
Science is based on sensory perceptions and it is sensory perception itself that is the gap
between mind and matter. The only workable way to bridge the perceptive gap is imagination.
The imaginative process is distilled out of elementary science courses and this causes casual
students of science to believe that new ideas and concepts of science were created by scientists
plying their scientific trade using the rational processes of induction and deduction. Quite
something else is true, as Barfield repeatedly points out.
It is the imagination of Einstein, Bohr, Kekule, Watson, and others that created the
breakthroughs in their respective fields. The scientist as a detached observer exists only as a
meta-physical (beyond the physical ) fiction. The human mind is not an onlooker on reality but
ever a part and a participant in the outside world.
When one perceives, one participates. By perpetuating the illusion of man the camera
recording an independent existence, scientists have unknowingly blinded themselves to the
participating part that influences the outcomes of all their experiments, both the planned and
the unplanned ones. Thus, like the dikes of the Netherlands trying to hold back the storm tides
of the North Sea, the imagination does occasionally overwhelm its artificial metaphysical dams
and new ideas and concepts come flowing through to revive the sagging sciences of a non-believing, but grateful, mankind who once more re-discovers meaning.
The book started off slow for me, until I reached page 21 when it exploded in insights. I
wrote about seven poems in the margin and rear overleaf of the book, filling every available space
with notes and poems. On page 19, Steiner describes the changes from one lifetime to the next. If
we don't believe in reincarnation, he says, we come back to a life that is barren and desolate. On
page 20 he tells us that pain results when "an organ is injured so that the etheric and astral bodies
cannot permeate it properly." Thus the mother's kissing of the bruised knee of her child can
remove the pain by helping the child's etheric and astral bodies to refill the space they had earlier
vacated following the fall. The wisdom of the native Americans who asked the Great Spirit for
permission before killing an animal for food is apparent here. By notifying the animal's etheric
and astral bodies of the coming change to the animal's physical body, the animal is spared the pain
it would have otherwise felt. The human is spared the karmic consequences of having caused pain
to the animal he took for food.
Steiner has the reader conjure up a 'thought man' by saying to himself: "As an experiment
I will give myself up to the idea that I willed this [chance happening] with all my might; I will
bring before my soul the picture of a man who willed something with all his might." Let's call this
imaginary person, Dr. Chance, and imagine that we each have a Dr. Chance that follows us
around, creating valuable experiences for us that we would have never created of our own accord,
those unexpected circumstances we call 'chance happenings.' If one continues this experiment
with Dr. Chance for some time, one begins slowly to recollect a previous incarnation in which they
may have affronted or injured some human being. Dr. Chance's job is to compel us to perform a
counter-balancing deed to overcome the imperfection the affront left in us. Dr. Chance is like a
clever being who guides us, compels us to atone for our misdeeds in order to remove our
imperfections. The good news, which may chagrin the vain among us, is that Dr. Chance also
brings us the delightful experiences we call happiness and joy.
Steiner builds a picture of life changes from one incarnation to the next like a reversible
jacket. What was outside, visible, and conscious in one lifetime becomes inside, invisible, and
unconscious in the next, and vice versa. Our life is turned inside out so that we may work
consciously on those parts of our life that were unconscious in the previous life, and, with Dr.
Chance's help, we are compelled to experience as unconscious forces those parts of our life we
exercised conscious control over in our previous life.
This carryover effect shows up in our selection of parents for this life. We are attracted to
our same sex parent because of the skills we have left under-developed in our previous
incarnation. We choose someone who will also leave these same skills uncompleted in their life,
and we will complete them in the course of our life. This explains the basis for C. G. Jung's
insight that "there is nothing that so motivates a child as what their parent almost but never quite
did."
Our close friends (consciously selected) in this present life are likely to be promoted to
blood relations (unconsciously selected) in our next life. Coming from a large family of six
children I find myself with few very close friends and suspect that I may aiming (with Dr.
Chance's help) for the position of only child in my next life.
This short volume contains lectures that Steiner gave in Berlin and Stuttgart from January
through March of 1912. It is an important book and my brief notes here can only touch on a few
points. As for myself it filled me with a greatly enhanced appreciation for the significance of
reincarnation and karma in modern culture, which is what the subtitle promised.
Ken Carey is the author of "Starseed Transmissions" which conveyed a vast image of the
direction of humanity in its migration to the stars. That we are the Star Seed ourselves was its point.
Carey writes "Return of the Bird Tribes" Carey, after spending seven years living off the land in rural
Missouri (with his only acquiescence to technology being a kerosene lamp - he gives the aura of
considering kerosene to be a 'natural' product rather than the end-product of a complex refining
process). Thus purified by his isolation and his imagination, he describes via a spirit channel
(American Indian, of course) how the world has evolved into warrior tribes around the
Mediterranean Sea and into peaceful nations of tribes in North and South America.
His story of how Hiawatha and his friend tame the dreaded hatchet-murderer is a gem. A
beautiful and insightful story of taming the beast in the warrior. His descriptions of the goals of
humankind are alone worth the price of the paperback ($11.95), although you must wait for the last
five percent of the book to encounter them.
Reading this book has brought home to me a realization about channeling and ideas. No
matter how far-ranging and all-encompassing the spirit guides seem to be (20
Billion years old this
one), they cannot seem to create new ideas or to encounter ideas that are not already in the literature.
Each time I encounter a writer with broad, pervasive visions of the future, they touch on the
importance of cooperation, but fall into the history-long trap of assuming that means that hierarchical
bureaucracies must be the agents of the cooperation they envision. They are not able to make out or
discover (in spite of their averred omniscience and omnipresence) the simple definition of freedom
and the essence of true government as created and elaborated on by Dr. Galambos in his volitional
science seminars. This very process confirms the teachings of Dr. Galambos. Without a single
persons's freely shared idea the world may never progress into some specific area of evolution, e. g.,
no Wright Brothers, no Pan Am Airlines; no Nikola Tesla, no AC power stations; and no Galambos,
no Natural Society (and no understanding of the process just described).
New Stuff on the Internet:
Armand St. Martin composes, plays, and sings "BLACK AND GOLD IN
THE SUPERBOWL"
Hits (Watch as soon as you can. A Don't Miss Hit is one you might otherwise ignore.):
“Temple Grandin” (2010) emerges from her two books, Emergence and Thinking in Pictures, into a real live person struggling with autism and becoming a world-wide expert in animal husbandry. Magnificent direction amplifies the sounds, startles with visual effects and facial expressions and atonal vocalizations to enable viewer to experience Temple’s world. Claire Danes in a tour de force. A DON’T MISS HIT ! ! ! ! ! “The Girl Who Kicked the Hornets’ Nest” (2009) the last of the Millennium Triology by Stieg Larsson about the Girl with the Dragon Tattoo, Elisabet Salandar, who shot in the body and skull and buried at the end of The Girl Who Played with Fire. She is recuperating in a hospital room while her friends, with her aid, are busily making a case against the perpetrators of the evil done to her since she was 11. You can almost hear the readers and movie viewers of the world cheering as they dragged Dr. Telobrian off to prison at the end. A DON’T MISS HIT ! ! ! “Groundhog Day ” (1993) Bill Murray joins the elite group of Jimmy Stewart and Darren McGavin by having a day-long marathon of his movies, in fact, two movies, this one and “Scrooged” received that honor. Who could play all the characterizations of the human Punxsutawney Phil but Murray? After trying every maneuver to get the girl, he finally hits on being honest, helpful, and loving and his looped repetitive life (Daniel Tosh compared life on tour to this film) evolves in a new direction. Watch it again: it gets funnier over the years. A DON’T MISS HIT ! ! !
“Prince of Persia: The Sands of Time” (2010) I kept looking for the controls for this video game made into a movie. One of the best of its genre no doubt. Used to be they made video games of movies, but it seems to work both ways. What next? Comic Books made from movies? Jake is a star as the ruffian ragamuffin become Prince of Persia with his Groundhog Day dagger which could reverse time at his will, which mostly he didn’t use because movie would have ended much too quickly. All the movie cliff-hanger cliches abound in this derring-do melange. “Micmacs” (2009) delightfully fresh movie about a group of eccentric friends who battle the war machine and win.
“The Sorcerer’s Apprentice” (2010) Nicolas Cage as Merlin’s associate in search of a Prime Merlinean in the 21st Century finds him in a 4th grader in NYC. Ten years later, he returns to tutor him in his powers and urges him to save the world from demons unleashed from nested dolls.
“Blossoms in the Dust” (1941) Greer Garson as Edna Gladney who loses her only son and unable to have more children, founds a home to place children in good homes and to overcome the injustice done to her beloved sister. A DON’T MISS HIT ! ! ! “Conrack” (1974) Jon Voight plays Pat Conroy who tackles teaching young children on a small island off Beaufort, S.C. When he arrives, they know nothing of arithmetic, reading, geography, current events, and are completely unmotivated to learn.
He plays with them, fishes with them, teaches them to swim, to play football, runs along the beach asking questions, and they begin to learn and learn to love the only real teacher they had ever had. He takes them to the only city they’ve ever seen for their very first Trick-or-Treating and he is fired for his lack of discipline. Based on a true story written by Pat Conroy, author of “Prince of Tides”. Viewed on FamilyNetwork. A DON’T MISS HIT ! ! !
“Eat, Pray, Love” (2010) Julia Roberts in a 1970ish journey to self-understanding, forgiveness, and peace. Eat in Italy, Pray in India, and Love in Bali. Imagine this: most people manage Eat, Pray, and Love staying at home. A DON’T MISS HIT IN ALL THREE PLACES! ! ! “Charlie St. Cloud” (2010) Zac Efron plays Charlie whose college career on a sailing scholarship goes on delay when his younger brother dies, and is only resurrected when a schoolmate returns to sail around the world. “The Special Relationship” (2010) Third in a series of films about Tony Blair, with Dennis Quaid doing a fine imitation of philandering Bill and Michael Sheen as Tony. Quaid looked and sounded so much like Clinton it was eerie. If you lived through these events or not, you will learn new things. Excellent script, fine actors make for A DON’T MISS HIT ! ! !
“Love Comes Lately” (2007) in a series of droll short stories by Isaac Bashevis Singer who seems to be writing about how he got stories, in dreams, strange people, and this old guy who is continually interrupted short of coitus.
“Downton Abbey” (2010)An updated “Upstairs, Downstairs” on the verge of the woman’s suffrage change just beginning to sweep England prior to WWI. Memorable characters like Mr. Bates, the Turkish lover, the finagling footman Thomas, the dowager countess played by Maggie Smith, and the mother by Elizabeth McGovern made this A DON’T MISS HIT ! ! ! “Jesse Stone: No Remorse” (2010) Return with us now to Paradise, a sixth time for Jesse who is suspended from its police department but can't resist solving serial robberies in the town and serial killings in Boston while he does resist the passes of a lady with no panties. A DON’T MISS HIT ! ! ! “Laura” (1944) is “the face in the misty light” and the woman blasted in the face with a shotgun. Dana Andrews is the detective on the case, Clifton Webb the aging lover, Vincent Price the gigolo on duty, and Gene Tierny is the haunting Laura.
“Wanted” (2008) Who would watch an animated version of Fox when Angelina Jolie was available in the same movie, same year? Wesley Gibson, nerd accountant, rises to replace his father as super-assassin in this comic book fantasy. “My Fair Lady” (1964) One must re-watch this occasionally to appreciate the wonderful dialogue (like Liza’s recap at the Ascot Races of her aunt dying from flu after surviving diphtheria) and less familiar musical numbers (Just You Wait!). A DON’T MISS HIT ! ! ! “Falling Up” (2009) also known as the Golden Door which our hero watches in his job as doorman. Dropped out of Nursing School when his dad died to support his mother, he is called upon to save lives in the building, including his own nascent love life.
“The Good Heart” (2009) goes from living in a cardboard box to Jamaica with a long stopover in a bar.
“Batteries Not Included” (1997) featuring couple of Tandy and Hume threatened with loss of their brownstone and help comes in the form of two cute little flying saucers. What good could these dinnerplate-sized flying objects do against the advancing bulldozers and wrecking balls?
“The Spanish Prisoner” (1997) with Steve Martin in an involved scam begun on a Carribean Isle and ending up in NYC. The Macguffin was the details of an important invention which gets moved around.
“Nowhere Boy” (2009) is what the kids called John Lennon in grade school. Doubt any of those foul mouths ever got a signed album of the Beatles from him later. John had two mothers, Julie and Mimi. Julie gave birth to him, but John’s father abandoned them by moving to New Zealand. Somehow Mimi raised him from then on, but how and why this happened, no one is telling John. One can understand the complexities of Lennon’s lyrics if one watches this movie. A DON’T MISS HIT ! ! ! "Elvis & Annabelle” (2007) Elvis is filling in as embalmer for his demented father, but with no license, Elvis has to hide that fact, which was easy until Annabelle showed up on his table, and struck by the beauty of newly crowned Miss Texas Rose, he kisses her and she springs back to life. What happens next? Wouldn’t you like to find out for yourself? You missed it when it came out 4 years ago, so treat it now as A DON’T MISS HIT ! ! ! !
Misses (Avoid At All Costs): We attempted to watch these this month, but didn't make it all the way through on most of them. Awhile back when three AAAC horrors hit us in one night, I decided to add a sub-category to "Avoid at All Costs", namely, A DVD STOMPER. These are movies so bad, you don't want anyone else to get stuck watching them, so you want to stomp on the disks. That way, if everyone else who gets burnt by the movie does the same, soon no copies of the awful movie will be extant and the world will be better off.
What a LUCKY MONTH! No AAACs!
Your call on these — your taste in movies may differ, but I liked them:
“My Son, My Son, What Have Ye Done” (2009) Brad, obsessed with the idea his mother killed his father, acts in Greek play as Orestes who kills his mother Clytemnestra after she killed his father Agamemnon. Brad then runs a sword through his mother and she dies citing the eponymous words. Unable to leave her home, unable to live staying with her, locked in by her double binds at every turn, he chooses jail over her.
“Welcome to the Rileys” (2010) a Midwestern couple breaks out of their shell in New Orleans.
“Mother and Child” (2009) is the theme pervading this movie: will they re-unite, will they unite, will they stay together. Shows the modern intricacies of people gaming the adoption agencies.
“Tenure” (2009) another puzzling Luke Wilson film, this time about a professor of English trying to get tenure who wrangles himself a promotion to teaching high school English instead.
Boudreaux's wife Marie was having a passionate affair with a service man from a
pest-control company. One afternoon they were having sex in the bedroom
when Boudreux came home unexpectedly.
"Quick," Marie said, "got yourself into the closet!" as she pushed him
in the closet, stark naked.
Boudreaux heard the commotion and came in the bedroom and
discovered the man in the closet.
"Mais, who are you?" Boudreaux demanded.
"I'm doing an inspection of your home," said the exterminator.
"What you doing in dat clothes closet?" Boudreaux asked.
"I'm investigating a complaint about an infestation of moths," the man
replied.
"Okay, den tole me somet'ing — where is yo clothes?"
The man looked down at himself and said, "Those little bastards!"
== == == == == == == == == == == == == == == == == == == == == ==
5. RECIPE of the MONTH for March, 2011 from Bobby Jeaux’s Kitchen: (click on links to see photo of ingredients, preparation steps) = = = = = = = = = = = = = = = = = = = = = =
Portobello Burger
Background on Portobello Burger:
The availability of large Portobello mushrooms the size of a hamburger bun has renewed my interest in grilling. The mushrooms make a delicious juicy treat after being grilled, whether on an outdoor BBQ pit or on the stove top. After noticing the difficulty of biting through the upper skin of the mushrooms, I began scoring the tops and makes for good eating. The photo at right shows a cross-section through a Portobello Burger dressed with lettuce, tomato, mayonnaise and Creole mustard.
Cooking Instructions
Place several pats of butter on a skillet and add the mushrooms and buns. When buns have browned, remove or place to the side of the skillet or burner while finishing the grilling of the mushrooms. Make sure the mushrooms are grilled on both sides. When grilling is nearly done, spread some Mayo and Creole Mustard on the insides of both buns.
Serving Suggestion
Dress the sandwich by adding a leaf of iceberg lettuce, a slice of tomato, and a thin slice of onion for extra savor. Few New Orleans natives would eat a sandwich which has not been dressed properly, which usually means lettuce, tomato and mayo at the minimum. Bon Appetit!
== == == == == == == == == == == == == == == == == == == == == == 6. POETRY Edited by BOBBY from Josef Julius Wecksell (1838-1907): = = = = = = = = = = = = = = = = = = = = = =
Re-written in poetic form from a private translation from the Swedish original into English. Click Here to hear Jussi Bjorling singing it in Swedish, Diamanten Pĺ Marssnön (Sibelius).
Diamond in the March Snow
On the snowdrift there glimmers
a perfect diamond, crystal clear.
There is no iridescent pearl
which could glisten, flash, Nay,
Glow so powerfully as she.
Because of her hidden yearning desire,
Heaven sparkles in her eyes.
She looks, directs her gaze to the sky,
reflecting a beam as the Sun begins to rise.
At the root of the sunshine raying
the snowflake stays praying,
Kissing with love the beam,
and melting into a tear.
Happy the ones who embrace
all of Life in delight
Like the snowflake who, radiantly beaming in sunlight,
dies when she smiles most wonderfully!
And for my Good Readers, here’s the new reviews and articles for this month. The ARJ2 ones are new additions to the top of A Reader’s Journal, Volume 2, Chronological List, and the ART ones to A Reader’s Treasury. NOTE: these Blurbs are condensations of the Full Reviews sans footnotes and many quoted passages.
Do our eyes create light? Do our ears create sound? Most people would say no, convinced that light and sound only comes in from the outside world, neglecting how our experience of light and sound is created within the brain from the inputs of our eyes and ears. But now consider the related question: Do our minds create thought? Most people would say yes. Why the difference? Most of us have been conditioned into believing that thought is created in our brain, and that our mind is merely a side-effect of our having a brain, rather than our mind receiving the input of thoughts which are then created in the brain. If you are open to that possibility, this first book by Rudolf Steiner may overturn several of your presuppositions about reality and reveal to you new ways of understanding the world. He is writing here in a Preface to the 1924 edition.
The first presupposition about reality which Steiner had to overcome was that we can only know the
surfaces of the material world, never the inner spiritual reality. As a native clairvoyant since birth, he knew
this view to be false from his own experience. He also realized that others did not possess such experience,
and he likened them to those who had not learned to read.
Our attitude shapes our perception, and the attitude we inherited from Volkelt, Hartmann, etal, leads us to believe that our thoughts exist in ourselves, not like light and sound, which most agree, exist and emanate from the things around us. Steiner disagrees, holding that thoughts, like light and sound, stream into us from the sensory world.
[page 3, Preface] Behind sensory appearance I did not seek non-spiritual worlds of
atoms; rather, I looked for the spirit that seems to reveal itself within the human
being but actually belongs to the objects and processes of the sensory world itself.
Because of our attitude in the act of knowing, it seems as though our thoughts about
things exist in ourselves, whereas they really exist within the things themselves.
Human beings feel a need to separate seemingly experienced thoughts from the
things; in a true experience of knowing, we return thoughts to the things.
It was his work in Goethe's Archives which led Steiner to discover that both of them
had a similar epistemology (a way of understanding what it means to know something).
[page 3, 4, Preface] In this work, I followed Goethe's life in all the areas of
knowledge in which he was active. It became increasingly clear to me that, in every
respect, my own views placed me within the epistemology in Goethe's worldview.
What is experience? Steiner says that "Pure experience is the way reality appears to us when we
encounter it to the complete exclusion of what we ourselves bring to it." Naturally this experience involves
an interaction with our body's sensory apparatus and the outside world impinging upon them, but what we
experience are the colors, tones, etc, not the molecules impinging on our senses. If we examine our inner
life, the matter is not so clear because the inner states we experience with similar colors, tones, etc. He says,
"A feeling impresses itself upon me just as a sensation of light does." Indeed, thought appears as experience
arising from an unknown source which confronts it. If we examine pure experience, one animal looks like another; a jellyfish is equivalent to a jaguar, a
potato farmer to Napoleon.
[page 19, 20] At this level of consideration, the world appears to our minds as an
absolutely flat surface; no part rises above any other; nothing has any distinction.
Until the spark of thinking strikes this surface, we do not perceive elevations and
depressions; nothing appears above or below the other. With thinking, everything
assumes a certain form; lines run from one form to another, and the whole becomes
a integral harmony.
Experience of the phenomena of the world without thinking is just one blooming thing after another, with
no coherence or interrelationship.
Rudolf Steiner described what Alfred Korzybski was later to call WIGO — the What Is Going On
in the world before the human mind creates the first level of abstraction. It is also the world of the infant
before its thinking processes kick into gear fully and engage with the world. Steiner, like Korzybski, uses the
concepts of the level plain merely to call attention to a reality that is free of thought — pure experience, no
concepts — as Korzybski would call it the ultimate Territory, about which we make maps (concepts) upon
maps at each level of abstraction in the process of thinking.
Since we have thought, when we encounter the world of experience as a series of unrelated perceptions,
we meet "a chaos which includes thought." (Page 32) Now we understand how thought and experience are
interrelated.
[page 33] In other words, thought and that which appears to the senses confront
each other in experience. The latter, however, does not tell us about its own nature,
whereas the former tells us about both itself and the nature of what appears to the
senses.
The epistemology of Immanuel Kant has led science into the opposite direction of Goethe, and thus its
inability to comprehend the genius of Goethe's approach. Let us look into what a concept is.
[page 38] Concepts are supposed to reproduce the object, mediating to us its true
image. Often, when thinking is the topic of discussion, people imagine only this
preconceived relationship. Seldom does anyone attempt to traverse the realm of
thought within its own sphere to discover what may be found there.
Here, we will investigate this realm as though nothing existed beyond its
boundaries — as if thought were all of reality.
This was the kind of investigation which Kant neglected that led to his inability to comprehend Goethe.
[page 39] It is not Goethean, in the truest sense of the word, to begin with an
assumption that is not based on observation, but one inserted by the observer into
the phenomenon. However, this is what happens when one sets, as the peak of
scientific knowledge, the view that a presumed relationship exists between thinking
and reality, between the idea and the world. The only way to treat this matter in a
Goethean way is to enter deeply into the nature of thinking itself and then observe
the relationship that arises when this thinking, known according to its own nature,
is related to experience.
For example, a physicist who starts with Newton's concepts of light is ill-equipped to observe the
relationship of light the way Goethe does, in fact, said physicist will find it incomprehensible. And yet, Goethe
examines phenomena of light directly, which anyone can do and reach the same results. How can one reach the same results as Goethe? One need only avoid starting with the concepts of Newton, but rather with one's own experience in the manner of Goethe.
[page 39] Goethe always takes the path of experience in the strictest sense. He first takes the objects as they are, then tries to penetrate their nature while waiting to see what
develops. One tries to allow nature an opportunity to demonstrate her laws under
especially characteristic conditions that one brings about.
Our modern science sees perception as the only source of its data about the world and understands its
goal to be recording that data.
Such a science offhandedly rejects the possibility anything beyond sensory perception. On the other hand Steiner sees our mental creativity as actively extracting knowledge out of what we would otherwise receive only as perceptions.
[page 44] Knowledge permeates perceived reality with the concepts that our
thinking has grasped and worked through. Our mental activity lifts something out
of the darkness of mere potential into the light of reality, and through this it
supplements and deepens what we passively receive. This assumes that perception
must be supplemented by the mind, and thus, that perception is absolutely not
definitive, final, and conclusive.
What is the creativity of our mental activity? We stand as it were on the prow of a ship which is parting the sea of reality: on the left side of the ship we see the wake of what is offered by our senses (percepts); on the right side we see the wake of what is hidden from our senses but revealed by our thinking (concepts). To quote Henry Barnes, "But our everyday consciousness — like the prow of a ship cutting through the waves — divides the waters of the single ocean of experience into two separate streams that flow past and through us as percepts from without and as concepts from within."
[page 44, 45] Thinking is an organ of the human being intended to observe
something higher than what is offered by the senses. Thinking can access a side of
reality that is beyond the awareness afforded to a merely sense-bound being.
Thought does not exist merely to chew over what the senses reveal, but to penetrate
what is hidden from them. Sensory perception provides only one side of reality; the
other side is grasped through thinking.
When Darwin's ship, the Beagle, moored offshore of South America, the natives did not see a boat, a
boat much larger than any of their boats, instead, when asked, they reported seeing only a large bird offshore.
How can that be? Did the natives not have a true perception of the Beagle, or did their perception lack
content (a concept) in their thinking? Did Darwin's men know that they themselves only recognized their ship from the
shore because they filled their perception with content?
[page 47] One completely ignores the fact that mere perceiving is the emptiest thing
imaginable, and that perception receives all of its content from thinking. The sole
truth of the matter is that perception holds the constant flow of thought in a definite
form, without our active cooperation. The fact that one who has a rich mental life
sees a thousand things that may remain unseen by one who is mentally impoverished
shows as clearly as sunlight that the substance of reality only reflects the content
of the mind, and that we receive only an empty form from outside.
Like a translator for the deaf, our thinking is the interpreter of the silent gestures of experience for us.
Science can only be real science which understands this primacy of our thought-content.
[page 48] All sciences should be permeated by the conviction that their content is
solely thought-content, and that their only relationship to perception is that they see
a particular form of the concept in the perceived object.
Contrast and compare. How many quake at recalling an assignment given by a teacher which began with
those two words? Few students realize that they are being given a lesson in the two primary purposes of
thinking itself!
[page 49] Thinking must fulfill a twofold purpose: First, to form sharply outlined
concept; second, to unite individual concepts into a unified whole. The first is a
process of differentiating (contrasting); the second, one of combining (comparing).
When we contrast, we notice differences; when we compare, we notice similarities. In making distinctions, we follow the path of Linnaeus who noticed differences in plants and separated them into species by their differences. He kept dividing and making concepts of each division by giving it a new name, the
species or sub-species name. His was a work of intellect, and intellect cannot go beyond such analysis, "it
merely clings to the separated members." (Page 50) The intellect separates us from reality. To go beyond
the intellect is the work of reason, which begins by comparing the concepts of the intellect, seeking a hidden
unity in the diversity created by the intellect.
As a physicist in my younger days, I began to feel more alienated from friends and relatives the more
my intellect began to understand the diversity in the world. Somehow it occurred to me that they knew
something that I was missing, we were in discord, and I didn't know what the source of the discord was.
[page 50] This is the source of discord between intellectually-pursued knowledge
and the human heart. The thinking of many people is not developed enough to reach
a unified worldview that they can grasp with compete conceptual clarity, but they
may be quite capable of penetrating the inner harmony of the world through their
feeling. The heart gives them what a trained scientist receives through reason.
When such people encounter an intellectual worldview, they scornfully reject the
endless multiplicity and cling to the unity, which they do not really know but sense
more or less vividly. They see very well that the intellect is alienated from nature
and that it loses sight of the spiritual bond that unites the parts of reality.
What is an idea? Got any idea? Steiner had one and shares it with us.
[page 51] A concept is a single thought grasped by the intellect. When I bring a
number of such single thoughts into a living flow, so that they intermingle and
become connected, thought-structures arise that exist only in reason and cannot be
attained by the intellect. Creations of the intellect surrender their separate
existence to reason and live on only as parts of a totality. The structures formed by
reason we shall call ideas.
"Do our minds create thought?" We began this review asking that question and we find the answer laid
out clearly and simply for us by Steiner:
[page 55] Thought is related to our mind as light is related to the eye and sound to
the ear. Surely no one would think of color as something that permanently impresses
itself on the eye, remaining there as if it adhered to it. Nonetheless, this is the
prevailing view when it comes to the mind. It is presumed that a thought of each
thing forms itself in the consciousness and remains there to be brought forth as
needed. One particular theory has been based upon this view, as if thoughts we
are unaware of at the moment were preserved in our minds, lying just below the
threshold of consciousness.
Steiner is now able to declare that his epistemology places thought in a most important place in the
world.
[page 56] Our epistemology leads to the positive conclusion that thought is the
essential nature of the world, and that individual human thinking is its particular
form of manifestation. A mere formal theory of knowledge cannot do this, but
remains barren.
Thus, we can see that thoughts exist in the world, and at any one moment of time, any number of human
beings may encounter the same thought-content. This is borne out in the history of science many times when
two humans came up with the same idea at the same time, such the idea of calculus by Newton and Leibniz.
Thinking allows us to "lift ourselves from perceiving reality as a product to perceiving reality as something that
produces." (Page 60)
Newton's concept of gravity was often criticized in his time for not having an explanation other than the
world just works as if it exists; gravity was a postulated truth to Newton, in Steiner's terms, a dogma of revelation (Page 59). In our time the various concepts of quantum mechanics can be considered as a dogma of experience because we do not claim to access the inner workings of quantum mechanics, only its external manifestations.
In Steiner's views on the matter, we are not given any postulates of the unseen world such as gravity,
but rather the very substance of the unseen world flows into the world.
For many years I worked in Instrument & Controls Systems for a large complex of chemical plants, for
a manufacturer of such systems, and for a nuclear power plant. My area of expertise comprised the real-time
computers controlling and monitoring the processes which controlled the plants. We had instruments which
read simply ON-OFF, sensors which read temperature and pressure, gas chromatographs which read
chemical compositions, computers which monitored the status of the instruments, and even computers with
programs which optimized the mixture of chemical products. There was only one instrument which was
irreplaceable, which we never talked about as an instrument at all, Man. The human operators bore the ultimate
responsibility for interpreting all the lower instruments to ensure that the goals of the plants were met, goals
that no other instrument, no man-made computer system, no matter how complex, could understand or
accomplish. It is Man, the human being, who is the ultimate instrument, the ultimate measurer and
measurement of reality on Earth. We design our instruments to do in a chemical plant what we as humans
could do if we were at each spot where the instrument is — our instruments and controls in a plant are
necessarily anthropomorphic, designed to do what a human can do, read temperatures, pressures, valve
positions, motors running or not, etc. As the ultimate instrument, humans can do things which instruments
cannot do because we are not a man-made instrument. We have capabilities we do not understand and can
never implement into a machine or a computer.
We are the ultimate instrument, the unmakeable instrument,
a paradox by any line of thought. We can, as Steiner said, "perceive reality as something that produces" and
no man-made machine can do that. We are the producer of novel instruments never before created, and no
machine can do that. And it is by contemplative thinking that we do what we do best.
Chapter 15, Inorganic Nature, is useful for those who do not have a firm basis in science. The key point Steiner makes in this chapter is that the "experiment is the true mediator between subject and object in inorganic science."
[page 68] The purpose of the experiment is to insure that nothing affects a given
process in addition to what we have included in our calculation. We arrange certain
conditions whose nature is known to us, and observe what follows. Thus we have an
objective phenomenon resulting from subjective creation. We have something
objective that is also thoroughly subjective. The experiment, therefore, is the true
mediator between subject and object in inorganic science.
Organic Nature in the next chapter refers to comprehending life and its manifestations, something science
did not attempt at all until recent centuries. All Kant could do was to focus on our inability to understand an
organism using the tools of inorganic science, specifying the "idea of purpose as the basis for observing
organisms". Kant made this inability of science into a scientific principle, something which Goethe strongly
opposed. While Kant could not form concepts of the state of being of an organism, Goethe chose to focus
on concepts and processes of becoming of an organism. Goethe could not accept that laws of inorganic
nature should be applied to organic nature. What Goethe found was the fundamental basis for understanding an organism in its general form, even
though any appearance of the organism will be only in some specific form. This general form, Goethe called
a type. We have no better word for it, but understanding the meaning of type requires some study.
The important part to remember is that what exists as law for the
inorganic world exists as type for the
organic world. One cannot see an example of the
type in the sensory world, only in the mind's eye, just as
one can only experience law in one's mind.
One can only see a particular incarnation of a type, much like
one can view a single frame of a movie, but cannot view the
entire movie in one frame. A type is like a mental
movie of which the particular organism before us represents but a single frame.
[page 75] The type is the true elemental organism — the elemental plant or animal
according to how it ideally specializes itself. It cannot be any single sensorially
existing entity.
[page 77] Just as we trace a phenomenon in the inorganic world to a law, in the
organic world we evolve a specific form from the elemental one. (RJM: i.e., the type)
With organic science the evolutionary method must replace the method of proof. (Page 78) Here in
organic science the living, growing, evolving of the organism is visible in the mind's eye as the living movie we
call a type.
[page 78] Here the evolutionary method must replace the method of proof. We do
not establish that the external conditions act upon one another in a certain way, thus
bringing about a certain result; rather, we develop a particular form out of the type,
under certain external conditions. This is the radical difference between the
inorganic and organic sciences. No other method of research makes this distinction
as consistently as did Goethe. No one else recognized, as Goethe did, that an
organic science must be possible apart from any vague mysticism or teleology, and
without assuming particular ideas about creation. In addition, no one else more
definitely rejected the demand to begin applying the methods of inorganic science
to this field.
To understand the radical stance Goethe took against Kant is important. Goethe urged the use of intuition
as a power of judgment, an intuition which Kant claimed that he had proved humans incapable of having. Kant,
in my view, mistook the particular in himself and projected it upon the general capability of human beings.
Yet, if we study the history of science, especially the life experiences of great innovators, we find that the very
intuition, that Kant would call "Goethe's defect", is an essential component of discoveries. Kekule, in his
dream of the molecule as a snake reaching around to bite its tail, discovered the essential ingredient in the
structure of all organic molecules, the so-called benzene ring! Kekule had no proof that benzene was a ring
structure of carbon and hydrogen atoms; the idea in his intuitive dream preceded the proof. Einstein took a
ride on a photon in a light beam to formulate his earth-shattering theory of relativity and the equivalent of mass
and energy. Einstein had no proof that his imaginary trip would lead to the atomic bomb, the idea preceded
the proof. The idea for such a ride existed first only in Einstein's intuition. As Steiner so accurately points out
on page 81, "Insight gained through intuition is no less scientific than that gained by proof."
My college training was in the Sciences, primarily in physics, and we science majors laughed at those
students in the Arts & Sciences, considering them dilettantes when it came to Sciences. We never considered
for a moment that the obverse was true: we were dilettantes in the Arts. What is the essential difference
between the Arts and the Sciences? In the Sciences, the mind grasps material. In the Arts, the mind grasps
the mind. Which type of subject is harder? To me, today, it is clearly harder to grasp the mind than to grasp
the material world. After spending the first half of my life grasping the material world, I have spent most of
the second half grasping the mind. My ability to understand this, to make this distinction, I owe to Steiner who
wrote this book when he was only about 23.
The Humanities deal with a higher level than organic nature, they deal with the actions of the highest form
of existence in physical form on the Earth, the human being!
[page 85] In organics, we must keep in mind the general, or the idea of the type. In the humanities, however, we must take hold of the idea of personal existence. The
point here is not the idea as it lives in the general (or type), but as it appears in the
single being (or individual). It is, of course, not important how personal existence
evolves particular forms out of itself and initially manifests in sense-perceptible
existence; the important thing is personal existence as such, self-enclosed and
self-directed.
If we are indeed self-directed, the power to act resides in each of us, not elsewhere. This is the theme
of Chapter 19 entitled "Human Freedom" — which subject he would address in greater detail 12 years later
in his classic treatment of freedom, The Philosophy of Freedom. The guiding power must come from inside
of each of us.
[page 91] This guiding power does not live somewhere outside of humanity as will;
rather, it has entirely renounced its own will so that everything depends on human
will. Before we can create our own laws, we must abandon all concern about such
matters as universal determinations that come beyond the human world.
In this next passage, young Steiner gives credit to a source of his philosophy of freedom. Compulsion
or coercion or laws of the State, call it what you wish, they are all obstructions to freedom.
[page 91] We take this opportunity to point out the excellent treatment of this
subject by Kreyenbuhl in Philosophical Monthly. This paper correctly explains
how the fundamental principles of our conduct always arise directly from the
determination of our individuality; how everything ethically outstanding is not
inspired by the force of moral law, but accomplished through the direct impulse of
an individual idea. Only such a view makes true human freedom possible. If the
human spirit does not bear within itself the reason for its actions, but must direct
itself according to commandments, it acts under compulsion; it is in this case subject
to necessity, almost like a mere creature of nature.
How can a government be built on a philosophy of freedom? Haven't all governments required the
threatened use of force of arms in order to maintain order and compliance with their laws? The Old West for
a time survived without force of law, but soon the absence of law was called lawlessness, a word
synonymous today with all manner of evil and equated to lack of government. Rightly understood, a
government which utilizes force at any level is a so-called government — a coercive bureaucracy — and
freedom cannot thrive under a coercive bureaucracy. To build a government based on freedom as Steiner
describes it in his philosophy requires that there be no coercion at any level. For myself I did not think such
a government was possible, but when a chance came for me to learn about how it is possible, I paid good
money to learn about that possibility. I learned a definition of freedom, which, if I freely choose to accept,
allows me to live in freedom, and if the rest of this great land chose it tomorrow, all the man-made coercive
laws would fall into disuse because there would be no one willing to enforce them or follow them. The
functions provided by our so-called government (and every other so-called government in the world) would
be quickly replaced by non-coercive entities, everything from garbage collection, court systems, to defense.
The threefold system of society proposed decades after this book would be a natural outcome of that change
because there would be no interference between any agencies of a true government based on Steiner's
principles of freedom. This is a form of government which one can not create by armed revolt, because such
a revolt creates other revolting things such onerous coercion, given enough time. No, this form of government
can only be built, one person at a time, as each person accepts the principles of freedom and discontinues
dancing with the forces of coercion. How all this is possible was created by Andrew Joseph Galambos in
his Volitional Science courses given to tens of thousands of people all over the world and documented in his
book, Sic Itur Ad Astra.
[page 91] Our philosophy is a philosophy of freedom, therefore, in the highest sense. First it shows theoretically how every force that controls the world externally must
fall away before human self-mastery, in the highest sense of the word, can come
about. When human beings act in a moral way, in our view this is not merely the
fulfillment of duty, but an expression of the wholly free nature of the individual. One
acts not through compulsion, but through self-determination.
The power of the individual is best expressed by Ralph Waldo Emerson in his essay Self-Reliance:
"There is a time in your education when you arrive at the conviction that envy is
ignorance; that imitation is suicide; that you must take yourself for better, for worse,
as your portion; that though the wide universe is full of good, no kernel of nourishing
corn can come to you but through your toil bestowed on that plot of ground which is
given to you to till. The power which resides in you is new in nature, and none but
you know what it is, nor do you know until you have tried."
Steiner echoes Emerson with these words:
[page 94] For us, the human being has proven to be the central point of the world-order. As spirit, the human being attains the highest form of existence and, in
thought, achieves the most accomplished world-process. . . . If happiness come to
us, we have only ourselves to thank. Any power that gives us happiness from without
condemns us to a lack of freedom. Before anything can give us happiness, we must
first give it that power. In a higher sense, attraction and aversion exist for human
beings only to the extent that we experience these as such. Hence, all optimism and
all pessimism fall to the ground.
All optimism and all pessimism fall to the ground — Steiner's words reminds me of an old joke in which
an optimist and pessimist have fallen from the top of a ten-story building. On the way down the pessimist
keeps saying, "We are going to die!" and the optimist falling alongside him is saying, "So far, so good!" The
pessimist has one idea stuck in his mind, and the optimist another. They both live in the same world, but
because of the ideas they each hold, they have diametrically opposite views of any situation. The pessimist
holds the idea of unhappiness and creates unhappiness by his idea, the optimist holds the idea of happiness and
creates happiness by his idea. "The idea is the content of knowledge." (Page 96)
In the concluding Chapter on Knowledge and Artistic Creation, we discover that science pours the
material world into the realm of spirit by formulating its laws, while art pours spirit into the material world by
creating its works of art. Goethe, for his part, claimed that there is no idea of beauty; "beauty is but the
sensory reflection of an idea." In other words, no idea, no beauty. Beauty as an idea is an empty set.
When our mind seeks one of the endless possibilities in the womb of nature, we envision some idea.
How we impress this idea determines whether we are doing science or art.
[page 97] In science, this occurs only in the form of the idea — in the directly
mental, or spiritual, medium. In art, it occurs in sensorially or mentally perceptible
objects. In science, nature appears purely as idea, "embracing all the separate
parts"; in art, an object of the external world appears as a representation of this
all-embracing quality. Art impresses the infinite — which science seeks in the finite
and endeavors to represent in the idea — upon material taken from the existing
world. What appears in science as the idea is the image in art. The same infinite is
the object of both science and of art, but its appearance differs in each; the manner
of representation is different. Thus, Goethe criticized the fact that people spoke of
the idea of beauty as though beauty were not simply a sensory reflection of the idea.
We have breached the dam holding back the ideas which Goethe unleashed upon a world ill-equipped
to understand and accept them. Steiner encountered these ideas as a very young man assigned to work with
the Goethe Archives in Weimar, Germany. He encountered many sticky issues in Goethe's thoughts, but they
were like a briar patch to a rabbit and Steiner felt very much at home. He speaks to us now across the
centuries, the 18th,19th, and 20th, and brings alive Goethe's Theory of Knowledge, filled with ideas for us
situated in the 21st Century and beyond. Whether you are an artist pouring spirit into matter or a scientist
pouring matter into spirit, Goethe will speak to you, to your occupation, to your higher self, and give you a hand up, lift you to another level of understanding.
NOTE: This Blurb is a condensed version of the Review with most quoted passages and all footnotes removed. Read the Full Review at: http://www.doyletics.com/arj/goethest.htm
NOTE: This book was a Christmas gift from Doyle Henderson, and was placed in the mail to us a few days before he died on December 28, 2010. He wrote in it a note to us, "Bobby&Del, This is a story about diverting the Miss. River away from New Orleans! I loved it! Merry Christmas! Love, Doyle"
The book begins with the passenger liner Princess Dou Wan somewhere in unknown waters in 1948 sinking beneath an icy and tempestuous sea. This ship, which had ranged the far seas of the globe and survived the worst the deep oceans could throw at her, went down to the bottom and the only signal of her sinking was received off the shores of South America. Her cargo and whereabouts when sunk remained an unanswered question when this story begins.
Cut to Orion Lake in Washington State where a billionaire Chinese Industrialist had built a secure fortress to receive and disperse illegal immigrants from China, one of whom is an INS spy, Julia Lee, who is trying to uncover evidence of Qin Shang's scurrilous activities. When Dirk Pitt shows up with his underwater gear, he takes on the guards of Shang, uncovers hundreds of bodies lining the bottom of the lake, and frees a dozen or so, including Julia, who have just been dumped, tied up and weighed down, to float to the bottom to join the others.
The scene changes to Hong Kong harbor where a large cruise liner, the United States, 900 feet long, is docked. Dirk gets aboard the ship and is amazed to find that it is completely empty of crew or cargo of any kind. He decides that it is perhaps intended for smuggling activities, but sees no way that people could be loaded aboard unless it is done below the waterline, through the hull.
[page 171] "We'll know better after we check out the ship's bottom," said Pitt. "If he intends to
smuggle illegal aliens into foreign countries under the noses of their immigration officials, he'd have
to have a technique for removing them off the ship undetected. That can only mean some kind of
watertight passage beneath the waterline to shore or even possibly a submarine."
Having found nothing inside the ship, Dirk and Al Giordino get into a submersible to inspect its lower hull and again find nothing, but they are chased away by armed escorts and barely make it back to their ship before this large cruise liner powers up and heads across the Pacific to accomplish some nefarious deed for Qin. This quickly turns into an armed conflict between Qin and Dirk which eventually climaxes in the coastal marshes of South Louisiana around Morgan City.
As the ship gets nearer to New Orleans, Dirk and his underwater swimming buddy are scouring the bayou sides and bottoms around Sungari, a mysterious super-port that Qin has been building on the Atchafalya River south of Morgan City between the Intercoastal Waterway and the Gulf of Mexico. All signs seem to point to a plan to divert the Mississippi River's path into the Atchafalya River, which would wipe out Morgan City and send the major flow of the huge Mississippi on a path almost 200 miles shorter to the Gulf. The intent becomes clear here, when Qin Shang is told his agenda takes him nowhere near Washington, D. C. next week, but rather to meetings in Hong Kong and Beijing.
[page 218] "Cancel them," Shang said with an indifferent wave of one hand. "Set up meetings with
my friends in Congress. Also arrange a meeting with the President. It's time I soothed any misgivings
they might have about Sungari." He paused, and his lips tightened in a sinister smile. "Besides, I
think it appropriate that I be on hand when Sungari becomes the premiere shipping port in North
America."
Clive Cussler's 1929 Model J Duesenberg (or is it really Dirk Pitt's?) is shown on back cover with the author leaning
against its fender-mounted spare tire. The fabulous automobile plays an important role during a movie-like chase scene. But
another movie-like appearance is made by the author himself, when he Hitchcock-like appears in a bar, and Dirk and Al
Giordino have a conversation about recognizing Cussler, their author, and wondering if the three of them had ever met!
[page 327] Pitt grinned at his friend. "Now comes the hard part."
"Hard part?"
"We have to find a taxi."
As they stood on the curb Giordino turned and looked back over his shoulder at the bar and
grill. "Did that old fisherman look familiar to you?"
"Now that you mention it, there was something about him that struck a chord."
"We never did get his name."
"Next time we see him," said Pitt, "we'll have to ask if we've ever met."
Back in Charlie's Fish Dock restaurant and bar, the old fisherman glanced up at the bar as
the bartender yelled across the room at him.
"Hey, Cussler. You want another beer?"
"Why not?" The old man nodded. "One more brew before I hit the road won't hurt."
A playful author, Cussler, provides comic relief in a book full of deadly force duking it out with deadly force chapter after chapter.
We know that Qin is planning to divert the waters of the mighty Mississippi into the Atchafalaya basin, a deed which once accomplished can never be undone — all the King's US-Army-Corps-Men can never put the Mississippi back together into its lower banks to New Orleans again. What we don't know is exactly how he plans to do it. Will Qin have the United States liner ram the Old River Control Structure to divert the flow? Clearly something is planned and it's up to our intrepid heroes, Dirk and Al to suss it out so that they can prevent it from happening. Their first guess was that bombs were located at the end of the Mystic Canal which dead-ends just short of the River Road and leads to the Atchafalaya River, but no bombs could be found at that spot. Why the United States was headed for New Orleans with only a piloting crew aboard remains a huge mystery.
When the levee breach happens, the scene is cataclysmic and calls on all of Cussler's extensive narrative skills.
[page 424] For one long, terrible minute they stared bleakly through disbelieving eyes, hypnotically
drawn to a cataract so violent that it could not be conceived unless witnessed. They watched
impotently as millions of gallons of water poured through the breach in the highway and levee,
dragged by the natural laws of gravity and impelled by the force of the river's mass and current. It
exploded into a wall of boiling water with nothing to stop its great momentum as it began draining off
the main flow of the Mississippi.
The great destroying flood tide was on its way, oblivion in the making.
Unlike ocean tidal waves, there was no trough. Behind the crest, the fluid mass moved without
the slightest suggestion of distortion, its texture smooth and rolling, surging with immeasurable
energy.
This gigantic levee breach exceeded by orders of magnitude the Katrina levee breach at the 17th Street Canal, which the entire nation watched for days as the King's US-Army-Corps-Men vainly tried to put their fallen Humpty-Dumpty levee back together again, dropping everything, including the kitchen sink, into the roiling waters in futile attempts to stem its flow. How could two men, Dirk and Al stop this massive flood before the end of the book, which dramatically was looming in sight? I wondered if Cussler was still drinking beers in Charlie's Fish Dock bar and had let his book get away from him. But, never fear, like Batman and Robin or perhaps, Beavis and Butthead, our two heroes stop the flow of the river through the breach so that it could continue rolling peacefully down to New Orleans. Cue the barbershop quartet singing, "Roll on, you mighty River, Roll on . . ."
There was one unanswered question: What about the Princess Dou Wan whose disappearance in "unknown waters" garnered a brief mention in chapter 1? In short order, as the pages dwindle down to a precious few, our heroes locate the treasure ship and make plans to capture the Big, Bad Wolf, Qin Shang, using the Princess as bait. A Nursery Rhyme, a Fairy Tale, a Pop Song, and a peaceful ending to another Dirk Pitt tale of adventure under the high seas!
There are five obvious organs which have senses related to them, and these are the eyes, ears, nose,
mouth, and skin, and they create our senses of sight, hearing, smell, taste, and touch. In addition to these are
seven additional senses for which the sense organs are not obvious, such as our perception of the meaning
of words or our perception of an ego in another person. One can watch the clever animated figure of
Abraham Lincoln in Disneyland and enjoy listening to him talk and watching him move as he talks, but
never, not even for a moment, does one have any sense of this machine possessing an ego. For example, if
one were ask this ersatz Abe a question, he would ignore the question and never even notice it was asked.
Amazing the technology which can produce such a life-like gadget to simulate an American President, but
even more amazing is the technology which everyone in the audience watching it speak has in them: an
individual sense of ego.
[page 7, 8] We must ascribe to ourselves an ego-sense, just as we do a sense of
sight. At the same time we must be quite clear that this ego-sense is something
quite other than the development of consciousness of our own ego. Becoming
conscious of one's own ego is not actually a perception; it is a completely different
process from the process
which takes place when
we perceive another ego.
Notice the diagram from page
21 below. The Ego Sense is at the
top and the rest of the senses follow
down to Sense of Touch at the
bottom. We have four Outer
Senses with which we solely take in
the world around us, followed by
four Senses which deal with both
Inner and Outer worlds, and lastly
four solely inner senses. We can
also notice that the first four are
related to Thinking, the second four
to Feeling, and the third four to
Willing. In addition, the top six
senses are the primary ones in the
East and the lower six senses in the
West.
In these lectures, Steiner explains the twelve senses, seven of which are completely new to most
people, such as the word sense.
[page 8] . . . listening to words and becoming aware of a meaning in them is
something quite different from hearing mere tone, mere sound. Although to begin
with it is more difficult to point to an organ for the word-sense than it is to relate the
ear to the sense of sound, nevertheless anyone who can really analyze the whole
field of our experience becomes aware that within this field we have to make a
distinction between the sense that has to do with musical and vocal sound and the
sense for words.
Look at the credits for any Broadway musical and there will be two prominent credits given: one for
the words (lyrics) and the other for the music, e.g., Rogers & Hammerstein, Lerner & Lowe. The two
names are tied together in our memory as if they were one person, but rather they represent the two
inextricable components of a musical number which invoke both the word sense and the hearing sense in us
as we listen to it.
In the words of others, we perceive their thinking with our sense of thought. As with the ego sense, our
perception of others' thinking differs from our own thinking.
[page 8] Further, it is again something quite different to perceive the thought of
another within his words, within the structure and relationship of his words; and
here again we have to distinguish between the perception of his thought and our
own thought. It is only because of the superficial way in which soul-phenomena are
studied to-day that no distinction is made between the thought which we unfold as
the inner activity of our own soul-life, and the activity which we direct outwards in
perceiving another person's thought. Of course, when we have perceived the
thought of another, we ourselves must think in order to understand his thought, in
order to bring it into connection with other thoughts which we ourselves have
fostered. But our own thinking is something quite other than the perception of the
thought of another person.
Clearly our materialistic science does not make such diverse distinctions, instead science sorts the
twelves senses into only five categories and blurs or ignores of them thereby. What does a materialistic
science grasp best? The sense of touch! Everywhere in this science we find weight, density, position, and
velocity calculations, all determined by the sense of touch, and those that aren't, use concepts from the
sense of touch as their basis for understanding. The most baffling concepts of modern science involve
concepts which violate our sense of touch. Examples include objects whose weight and size change when
they approach the speed of light, objects such as photons which can be in several places at the same time,
low-temperature liquids which defy gravity to climb out of their containers, and many other things. The
whole range of quantum phenomenon is filled with counter-intuitive examples which defy our sense of touch.
[page 8,9] Within the range of the senses, the sense of hearing, for example, is of
course radically different from the sense of sight or the sense of taste. And having
come to a clear conception of the sense of hearing or of the sense of sight, we then
have to recognize a word-sense, a sense of thought, and an ego-sense. Most of the
concepts current to-day in scientific treatises on the senses are actually taken from
the sense of touch. And our philosophy has for some time been wont to base a
whole theory of knowledge on this, a theory which actually consists of nothing but a
transference of certain perceptions proper to the sense of touch to the whole sphere
of capacity for sense-perception.
Here are the twelve senses laid out by Rudolf Steiner, from top to bottom, from ego sense to sense of
touch, matching the diagram above taken from page 21.
[page 9, italics added] Now when we really analyze the whole range of those
external experiences of which we become aware in the same way as we become
aware, let us say, of the experiences of sight or touch or warmth, we get twelve
senses, clearly distinguishable one from another. On earlier occasions I have
enumerated them as follows: First, the ego-sense (see diagram, p. 21) which, as I
have said, is to be distinguished from the consciousness of our own ego. By the
ego-sense we mean nothing more than the capacity to perceive the ego of another
man. The second sense is the sense of thought, the third the word-sense, the fourth
the sense of hearing, the fifth the sense of warmth, the sixth the sense of sight, the
seventh the sense of taste, the eighth the sense of smell, the ninth the sense of
balance. Anyone who is able to make distinctions in the realm of the senses knows
that, just as there is a clearly defined realm of sight, so there is a clearly defined
realm from which we receive simply a sensation of standing as man in a certain
state of balance. Without a sense to convey this state of standing balanced, or of
being poised, or of dancing in balance, we should be entirely unable to develop full
consciousness. Tenth: Next comes the sense of movement. This is the perception
of whether we are at rest or in movement. We must experience this within
ourselves, just as we experience the sense of sight. The eleventh sense is the sense
of life, and the twelfth the sense of touch.
What does it mean to have four senses which are solely outer senses?
[page 10] First, we have four senses which unite us with the outer world beyond any
doubt. They are the ego-sense, the sense of thought, the word-sense and the sense
of hearing. You will unhesitatingly recognize that when we perceive the ego of
another person, we are with our entire experience in the outer world, as also when
we perceive the thoughts or words of another. As regards the sense of hearing it is
not quite so obvious; but that is only because people have taken an abstract view of
the matter, and have diffused over the whole of the senses the coloring of a
common concept, a concept of what sense-life is supposed to be, and do not
consider what is specific in each individual sense. Of course, one cannot apply
external experiment to one's ideas upon these matters, but one has to be capable of
an inner feeling for these experiences.
What does Steiner mean by "diffusing over our senses a concept"? In Steiner's first book, Goethe's
Theory of Knowledge, he explains how concepts developed in science, such as Newton's conception that a
prism divides a light beam into its component colors. As Goethe and Steiner have both shown, this concept
stands in way of one's truly understanding color as a phenomenological event to be studied, turning it
instead into concept which drives all studies of light. In effect, Newton diffused our sense over his concept
of light. Concepts can skew our perception such that we are no long receiving unbiased data, but what we
expect to receive according to some dearly held conception.
Eyes and ears let in information and by the conception held by science, one would consider both of
them as outer perceptions. But we don't close our ears when we sleep, only our eyes. Something must be
different between the two.
[page 10] Customary thinking overlooks the fact that hearing, since its physical
medium is the air in movement, takes us straight into the outer world. And you have
only to consider how very external our sense of hearing actually is, compared with
the whole of our organic experience, to come to the conclusion that a distinction
must be made between the sense of hearing and the sense of sight. In the case of
the sense of sight we realize at once, simply by observing its organ, the eye, how
what is conveyed by this an inner process. When we sleep we close our eyes; we do
not shut our ears. Such seemingly simple, trivial facts point to something of deep
significance for the whole of human life. And though when we go to sleep we have to
shut off our inner senses, because during sleep we must not perceive through sight,
yet we are not obliged to close our ears, because the ear lives in the outer world in
a totally different way from the eye. The eye is much more a component of our
inner life; the sense of sight is directed much more inwards than is the sense of
hearing . . .
With the sense of warmth we reach the second quaternary of senses, the Inner-Outer senses, senses
which interrelate our inner and outer worlds. They are our senses of warmth, sight, taste, and smell. I was
reminded of my own sense of warmth this sunny Spring-like afternoon. We had moved our cars out of the
garage to organize it, and I got into my car to move it back into the garage. "What's that strange
experience?" I thought as I leaned over to start the motor? "Oh, I remember, it's warmth!" It's been a long
winter, and actually feeling warmth when getting into a car was a novel feeling over the past three months. I
read decades ago that a person can feel the difference of as slight as a millionth-of-a-degree, which is about
the heat added when a person enters a room where you were standing. Even though you are looking away
from the door, the minuscule incremental heat registers on the back of your neck. Without hearing anything,
you will turn around to see who it is because you have felt a warmth all the way across the room. Such a
sensitive response to a stimulus certainly deserves to be called a separate sense of warmth.
Note in the next passage which talks about "drinking acid" that the vinegar in common salad dressing
contains acetic acid.
[page 11] The next four senses, the senses of warmth, sight, taste, and smell, are so
to say on the border between outer and inner; they are both outer and inner
experiences. Just try to think of all the experiences that are conveyed to you by
anyone of these senses, and you will see how, whilst in them all there is an
experience lived in common with the outer world, there is at the same time an
experience within yourself. If you drink an acid, and thus call into play your sense
of taste, you have undoubtedly an inner experience with the acid, but you have also,
on the other hand, an experience that is directed outwards, that can be compared
with the experience of another man's ego or of the word. But it would be very bad if,
in the same way, a subjective, inner experience were to be involved in listening to
words. Just think, you make a wry face when you drink vinegar; that shows quite
clearly that along with the outer experience you have an inner one; the outer and
inner experiences merge into one another.
How can you listen objectively to someone whose very words act on you as either a delicious wine or
someone whose words are like a wine which has turned into vinegar? We might accuse the former of
"sweet-talking" us and the latter of "spewing vile words" at us. The sweetness and the vileness is not so
much in the words used, but in the way they are delivered.
[page 11] If the same thing were to happen in the case of words, if, for example,
someone were to make a speech, and you had to experience it inwardly in the way
you do when you drink vinegar or wine or something of that sort, then you would
certainly never be objectively clear about the man's words, about what he says to
you. Just as in drinking vinegar you have an unpleasant experience and in drinking
wine a pleasant one, so in the same way you would color an external experience. It
is better if you do not color the external experience when you perceive the words of
another. Rightly understood, that is just where morality comes in.
Humans who are anchored strongly into their middle senses may judge the thoughts and actions of
other with these senses. It is as if they only experience others with the senses of warmth, sight, taste, and
smell which are the primarily senses of the animal kingdom. They become like a human without a head.
[page 12] Everything becomes subjective experience. To reduce the higher senses
to the character of the lower ones is immoral. It is quite possible to bring the moral
into connection with our whole world-conception, whereas at the present time the
fact that men do not know how to build a bridge between what they call natural law
and what they call morality, acts as a destructive influence undermining our entire
civilization.
It may seem strange to some that the sense of touch falls under the rubric of an Inner Sense. After all,
when we touch something, aren't we in direct contact with the outer world of materiality? What could be
more outer than that?
[page 12, 13] When we come to the next four senses, to the sense of balance, the
sense of movement, the sense of life and the sense of touch, we come to the
specifically inner senses. For, you see, what the sense of balance conveys to us is
our own state of balance; what the sense of movement conveys to us is the state of
movement in which we ourselves are. Our sense of life is that general perception of
how our organs are functioning, of whether they are promoting life or obstructing it.
In the case of the sense of touch, it is possible to be deceived; nevertheless, when
you touch something, the experience you have is an inner experience. You do not
feel this chalk; roughly speaking, what you feel is the impact of the chalk on your
skin . . . the process can of course be characterized more exactly. In the sense of
touch, as in the experience of no other sense in the same way, the experience lies in
the reaction of your own inner being to an external process.
There is a paradox we can observe in the twelve senses: the outermost senses (1-4) are the ones we
experience most subjectively and individually; the innermost senses (9-12) are the ones we experience most
objectively. The middle senses (5-8) handle the interactions between the inner and outer world.
[page 14] Thus you see that the truly subjective senses are the senses which are
specifically external; it is they which have the task of assimilating into our humanity
what is perceived externally through them. The middle group of senses shows an
interplay between the outer and the inner world. And through the last group a
specific experience of what we are as part of the world-not-ourselves is conveyed to
us.
Milk has wonderful constructive forces for babies — that is why they can live for over a year on eating
nothing else and grow strong and healthy. Adults might naively think that such a diet would be monotonous
and unpleasant for a baby — nothing could be farther from the truth. Adults who try to save their child from
monotony by switching to solid foods as soon as possible are acting irresponsibly. Steiner says elsewhere
that milk is tasted by the entire body of the baby. That is hard for us to imagine, but the baby's entire body
is a taste organ, and its milk must taste like the most delicious ice cream might taste to us. That ability to
taste food with various parts of our body lives in us as adults, but we are unaware of it because of the
various distractions of civilization.
[page 15, 16] The sense of taste still develops to some extent on the surface. There
we do have a clear consciousness of it. But although our whole body tastes (with the
exception of the limb-system, but actually even that too), very few men are able to
detect the taste of foods in the stomach, because civilization, or culture, or
refinement of taste has not developed so far in that direction. Very few men indeed
can still detect the taste of the various foodstuffs in their stomachs. You do still
taste them in some of the other organs, but once the foodstuffs are in the stomach,
then for most men it is all one what they are — although unconsciously the sense of
taste does very clearly continue throughout the whole digestive tract. The entire
man tastes what he eats, but the sensation very quickly dies down when what has
been eaten has been given over to the body.
The sense of sight seems obvious to scientists because there are eyes, the clearly demonstrable organs
of sight. But if we restrict ourselves to calling senses only those which have such organs, we will not advance
in our understanding of what constitutes the full human being. Anyone who claims the human being has only
five senses is demonstrating a full understanding of the obvious facts, but little more. For example, how are
our senses distributed among our thinking, feeling, and willing functions?
[page 19, 20] Of course there must be a reason for the fact that sight has a
physical-sensible organ of so specific a nature, but this does not justify us in
restricting the range of the senses to those which have clearly perceptible physical
organs. If we do that it will be a very long time before we shall reach any higher
conception; we shall meet only what happens in everyday life. The important thing
is really to distinguish between what is subjective in man, what is his inner soul-life,
and the sphere wherein he is actually asleep. There, man is a cosmic being in
relation to all that is conveyed by his senses. In that sphere he is a cosmic being. In
your ordinary soul-life you know nothing of what happens when you move your arm
-- not at least without a faculty of higher vision. That movement is a will-activity. It
is a process which lies as much outside you as any other external process,
notwithstanding the fact that it is so intimately connected with you.
In the next three passages, Steiner reveals how our thinking, feeling, and willing each share one-third of
our twelves senses, going down Figure 21 above from the sense of ego down to the sense of touch.
[page 20, THINKING ] On the other hand, there can be no idea, no mental image,
in which we are not ourselves present with our consciousness. Thus when you
distinguish these three spheres, you find something else as well. In all that your
ego-sense, your thought-sense, your word-sense, your sense of hearing convey to
you, thereby constituting your soul-life, you receive what is predominantly
associated with the idea.
[page 20, FEELING ] In the same way, everything connected with the senses of
warmth, sight, taste and smell has to do with feeling. That is not quite obvious with
regard to one of these senses, the sense of sight. It is quite obvious with regard to
taste, smell and warmth, but if you look into the matter closely you will find that it is
also true of sight.
[page 20, WILLING ] In contrast with this, all that has to do with the senses of
balance, movement, life, and even with the sense of touch (although that is not so
easy to see, because the sense of touch retires within us) is connected with the will.
In human life, everything is connected, and yet everything is metamorphosed.
We have looked at the twelve senses and their relationship to the functions of the full human being.
There is one aspect of the senses which is illustrated in the cover diagram shown above which is not discussed in these
three lectures, and that is how the twelve senses map onto the twelve astrological signs. For an exercise,
one might place one's family and friends onto this diagram according to their astrological signs and see for
yourself if each person demonstrates in their life a
prominence of the sense associated with their sign.
Let me tell you a story about myself. I had for many years
a favorite masseuse who shared my astrological sign. I
didn't have to tell her how much or how little pressure
to use, she was always just right. After she moved away
from my area, I could not find another masseuse that I
liked. I understood how she knew because her sense of touch was as important to her as it is to me. We are both Cancerians, situated at the top of the circular diagram under the Sense of Touch. Perhaps you will notice similar things which will help you to consider all the twelve senses and your own special sense to have meaning and reality.
I hear often from my Good Readers that they have bought books after reading my book reviews.
Keep reading, folks! As I like to remind you, to obtain more information on what's in these
books, buy and read the books — for less information, read the reviews.
In this section I like to comment on events in the world, in my life, and in my readings which have come up during the month. These are things I might have shared with you in person, if we had had the opportunity to coverse during the month. If we did, then you may recognize my words. If I say some things here which upset you, rest assured that you may skip over these for the very reason that I would likely have not brought up the subject to spoil our time together in person.
1. Padre Filius Spots 93.1 JACK FM Radio Station:
Padre Filius, the cartoon character created by your intrepid editor and would-be cartoonist, will appear from time to time in this Section of the Digest to share us on some amusing or enlightening aspect of the world he observes during his peregrinations.
This month the good Padre reads the Motto of an FM Radio Station in Southern California.
2.Comments from Readers:
EMAIL from Renee Lattimore, whom I met on Steiner98 List:
Dear Bobby,
Do you realize that it has been 10 years this month that I first met you at “La Madeleine” on St. Charles Avenue
with an arm load of Steiner books that was a birthday present from myself to myself. I had found SteinerBooks
online and had just received my order. I was so excited to meet another Steiner-ite right here in New Orleans!
“La Madeleine” on St Charles; ain’t there no more! Golden Leaves (the source of so many of my books); ain’t
there no more! So much of “life” has happened over these years, and it is only realized when one takes the time
to reflect on it, like now. What a ride!
I am sorry to hear about your Schnauzer Steiner. We lost our Lab this summer and I still miss her very much. She certainly brought a lot of joy to the Lattimore family and will forever be in my thoughts.
Hope you and Del enjoy Mardi Gras. Maybe we can see you soon,
Renee
EMAIL from Rose Anne Loupe: Just today, in readying your digest, I was sorry to learn of the passing of your Dad! I know this is a great loss for
you! As difficult as it may be, we should be happy when our loved ones move on, it is the best part of the
journey! We are selfish and want them with us forever, but one day we will be together, forever!
Thanks for the monthly digest. I really enjoy them! It usually takes me a few days to read it through!
Love,
Rose Anne
EMAIL from Corpus Christi: Bobby,
I've been running around prepping our apartment and us, as well as helping prepare this 10 story 50 year old home of ours
from roof top chillers to basement boilers, for the arctic blast. So I finally read the digest tonight.
I wish I had met your dad, your stories put me in the mind of my dad and grandfather. So it hit me that once they were gone I
had to learn to properly fillet my own Redfish and Speckled trout. I was also reminded of all the things fathers teach sons.
We lived in the country in New Mexico for most of our boy's youth so I tried to teach them all manner of things to help them
be self reliant. After one involved episode of re-plumbing the bathroom which lead to redoing our lines to the septic tank and
then a new drain field, I asked TJ what he learned. He said, "become a lawyer and leave the plumbing to the professionals".
Good night Buster and Gary and Rusty, we miss you!
Chris
EMAIL from Betty in Kentucky: Oh my, Bobby,
I am so sorry to hear about your Dad, but the tribute you gave him makes him seem alive. What a life he must have lived. The
carved ducks — awesome!
Very newsy digest, as usual, with gorgeous pictures of everyone and the area. Poor Del's car--it happens, doesn't it? Just glad she wasn't
injured.
I am past ready for spring I spent a week in Aruba just doing R & R, didn't want to come back to this cold weather. I go to Texas this week and it
looks like another front will come through while I am there. Take good care, hugs! Betty
EMAIL from Sam DiChiera in Australia: Sad to read this about Doyle.
I had been wanting to contact him for ages.
Doyle had seemed happy with Norma. I hope things had worked out well. I lost touch with Doyle about a year after his major surgery. As I mentioned earlier, things, circumstances, turn
of events, ball breaking time consuming moments engulfed everything else. It's a shame for
me that I couldn't keep the friendship going.
I liked Doyle a lot. Put doyletics aside for a
moment — the conversations Doyle and I had about other things were always GREAT. And "guiltily" I
learned more from those conversations than I could offer back!! They were always good value
conversations — even though they cost me a fortune! How times have changed — now calls are
cheap and I don't get the time to make them!
Gotta go, will email later when I'm near a keyboard — typing with thumbs only at the moment.
Give me your poor, huddled masses yearning
to breathe free and I will give them taxes, regulations, restrictions, and every manner of unfairness ever created by persons saddled with the illusion that they can decide what is best for someone else's welfare. The individual, like the
business professional, knows what's best in a given situation and, given the freedom, will take that action. The forces of coercion are prying open the shell that contains the living muscle and spirit of the American people — will we resist those forces and keep our muscles and spirit alive, free to open at will, or will we give up like the oyster and settle for "freedom on the half shell?"
An epic song of freedom calls to me,
to leave my moorings on this murky sea
To set my tattered sails for brighter climes,
to where the crackless bell of freedom chimes.
A land of earnest volunteers,
bereft of bureaucrats for years
Who left because their lawful force
found no one willing to coerce.
We cannot fight for liberty you see
is not consistent with bureaucracy.
It's only by our joint consent
we do on freedom's shores relent.
We lose our independent roots
pursuing it in polling booths.
4. THE PLANT AS DOCTOR
WHY GROW YOUR OWN VEGETABLES?
Many people plant flower gardens and relatively few plant vegetable gardens. My reason for not planting vegetables were two: 1) My Dad always did and 2) Vegetables were cheap. Other reasons: gardens are messy, they’re time-consuming, the grocery has a larger variety of veggies to choose from, and so on. You can probably think of three or four reasons of your own to add to my short list for not growing vegetables.
What about the reasons for growing and eating your own vegetables? They taste better, you say? Yep, that’s been my experience. But have you ever wondered why they taste better? I held that as an unanswered question for almost thirty years after I returned to New Orleans and began helping my dad grow vegetables and bringing some home for us to eat. His Creole tomatoes and cucumbers were unsurpassed by anything Alpha Beta, A&P, or Krogers could come up with. I knew it to be a fact, but as a scientist, I wondered why it was so.
PLANT AS DOCTOR
Then I discovered the concept of “The Plant as Doctor” from reading the Anastasia books. This young Russian gal explains how when you plant and harvest your own plants, whether vegetables or fruits, the plant responds to the chemical exuded by your body, your hands, your feet, your breath, etc., by modifying their protein structure. Basically the plant transposes genes along its DNA based on the specification given it by the chemicals of your body, and the resultant food provides whatever proteins your body needs. The plant, in effect, has become a diagnosing physician, a chemical factory, and a dispensing pharmacist producing what your body needs to be healthy, before you are aware of a need!
YOUR BODY LETS YOU KNOW WHAT IT NEEDS
How does the human body respond to the intake of a food it requires? Let me tell you a story. When I was a kid in the 40s and 50s before we had air-conditioning, we always put salt on our watermelon. “Why?” I asked my elders and was told, “It tastes better.” I held that unanswered question for 5 decades, until the truth dawned on me. In those days before AC, we sweated profusely and a vital element in our body went pouring out through our pores. When we ate watermelon, we weren’t aware that our bodies needed salt, but the watermelon tasted better if it had salt on it! That’s how my body tells me when some food is good for my body, the food tastes better. Today few people put salt on their watermelon except from long habit because with air-conditioning systems, we do not sweat as much in the summer when we normally eat watermelon.
YOUR PLANTS WILL KNOW WHAT YOU NEED AND PROVIDE IT
When you plant your own vegetables, and eat them, your body will let you know, “This is good for you!” by making it taste better to you! Eat more of it. Plant, weed it, till it, sweat over it, heck: even walk barefoot over the soil in morning before you shower! All those things will help keep you in the best of health. The Plant as Doctor never takes the afternoon off to play golf, the Plant as Doctor never raises its fees, the Plant as Doctor never asks for a co-payment, the Plant as Doctor simply finds a cure for what ails you before it ails you, prescribes the cure, arranges the chemical specs, produces it and hands it to you, not in some tiny colored pills in a plastic bottle, but as tasty veggies and fruit on your dining room table.
For more information on Plant as Doctor, check out these three links:
Where are the sex organs of a plant located? On the top of the plant or almost the top.
And human beings? At the bottom of the torso. Plants and Humans are erect, but the positions of their sexual organs are reversed. Plants at the top, humans at the bottom. NOTE you can draw this for yourself once you understand one additional fact: THE HUMAN HEAD IS BELOW THE SURFACE OF THE EARTH.
POTATOES and JAW
The Huaman Jaw and Gullet is directly below the surface, right where potatoes and yams grow. Now you understand why potatoes can taste so good, all those potato chips folks. They activate the taste buds and just taste wonderful going down into the gullet. Potatoes do not affect the upper parts of the head, the brain, which is why they tend to produce a sleepy, sedentary state, often referred to as “Couch Potatoes”. And what do Couch Potatoes like to eat? Ah, potato chips.
ROOT CROPS: BEETS, RADISHES, CARROTS, ETC. and BRAIN FUNCTION
I hated to eat liver as a child, but I loved beets. My mother let me eat all the beets I wanted, saying that since I didn’t get the red blood from liver, I could get it from beets. Faulty logic, but I was very smart as a kid, eating all those beets. As an adult I still love to eat non-pickled beets right out of the can and radishes from my garden are a favorite of mine. I love them, too.
LEAFY VEGETABLES and the LUNGS, SEEDS for HEART, TOMATOES for LIVER
A friend's daughter refused to eat tomatoes and about age 40 came down with Liver malfunction, a non-alcoholic liver failure so bad, the next step would be liver transplant. Luckily doctor caught it in time and put her on a diet which includes V-8 juice among other things. V-8 Juice contains tomato juice, of course. She is better now. So notice that the Tomato on the plant has a line showing its relationship to the Liver.
FRUIT and FLOWER BLOSSOMS for INTESTINES
When do we mostly eat fruit, either fresh or in preserves? Breakfast. Ever wonder why? Fruit does not require digestion in the stomach, it slides directly into the intestines where it is immediately changed in a form for absorption into the blood stream. NO LOAD ON THE SLEEPY MORNING STOMACH! That’s why we eat our fruit and preserves at breakfast time!
6. BIO-DYNAMIC GARDENING
WHAT IS IT?
A form of gardening developed a hundred years ago by Rudolf Steiner. ( who was responsible for the vegetable diagrams with the inverted human. ) It uses only biologically alive ingredients to produce healthy plants which are good for your body. NO CHEMICAL FERTILIZERS. NO PESTICIDES.
BIO-DYNAMIC PREPARATIONS
Look at the Color Plate and you’ll see photos of various plants used in making the Preparations. The review I did of Rudolf Steiner’s Agriculture Course has details on how each of these preparations help to maintain the proper balance of silicon, sulfur, calcium, Potassium, Iron, and Phosphorus. This is done, not by adding industrial chemicals, but by using plants which naturally contain living incarnations of the chemicals. For example, take the horsetail rush, grows like a wee along shallow ditches around here (Brooklyn Avenue in Algiers). Tall, hollow reeds. What does its structure tell you about the chemical it contains in abundance? Silicon! Necessary for structural strength, among other things. Make a tea of horsetail rushes (equisetum tea) and pour it on the base of plants suffering from mold or fungus growth and the excess Moon-forces in the soil will be counteracted and your plants/trees will return to health. (Our crepe myrtles at 217 Timberlane house.)
HOW DO I BEGIN DOING BIO-DYNAMIC GARDENING?
You can buy the different preparations and put it into your mulch bed and then when you apply mulch to your garden, the soil will literally come alive. A year or two after I began treating my mulch bed bio-dynamically, I was spading out some rich soil when I thought, "Oh-oh! my mulch bed is full of ants!" Stooping low to inspect what was in my shovel, I noticed that it was tiny bugs or all kinds except ants. These were the bugs converting the mulch into the rich, black soil I was reaping from the bottom of my mulch bed.
I did this once, and then decided for more frequent treatment to switch to Barrel Compost which is much easier to apply. See Order Form by Clicking Here. Note prices may have changed since this form was printed.
To apply Barrel Compost, you take a handful of the peat looking compound, toss it into a large bucket of rain water. Take a stick like a yard stick and begin stirring. First Clockwise (looking down), and then Counter-clockwise, changing directions every ten mi nutes for 40 minutes. This should be done around dusk so that you can sprinkle the preparation-laden water over your mulch beds and garden beds. Sprinkle over the leaves or at the roots, it doesn’t matter.
Immediately stop applying chemical fertilizer and pesticides. They will only be harmful to your lawns and gardens.
AVOID THE FERTILIZER-PESTICIDE VICIOUS CIRCLE
Chemical companies make fertilizers which when you use them, make the leaves of your plants tastier to bugs which requires you to use pesticides to kill the bugs, but the pesticides also kill the beneficial bugs working in the soil of your garden to make it bio-dynamically healthy. The more fertilizer you put, the more pesticides you need and often you buy these from the same company! Click Here to read Review of Rudolf Steiner's Agricultural Course which formed the basis for Bio-Dynamic Gardening.
7. HEALTHIER KIDS ON FARMS
The small headline teaser on the front page of US TODAY, today, February 24, 2011 suggests that kids on farms are exposed to certain microbes which prevent them from developing astham and other allergies. Since its seems probable that kids raised on a farm are less likely to develop neuroses, Bipolar disorder, depression, Obsessive-Compuslive Disorder, among other disorders, perhaps it's those microbes on the farm who are responsible for that statistic as well.
Or perhaps, it's simply the Plant as Doctor, as we explained above that is responsible for transposing the genes to modify the proteins of the fruits and vegetable eaten on the farm to requirements of the farm kids' bodies which reduces the allergies. Of course, this would only happen to those farm kids who actually sow, till, and harvest the food they eat on the farms. One easy estimate would be that only about 30% to 50% of kids on farms do that kind of work on family farms today, wouldn't you think?
Thanks to all of you for providing the chemistry which has made this site a success.
— Especially those of you who have graciously allowed us to show your photos on this website — you're looking good!
In 2012, its eleventh year of existence, the doyletics website topped the NINE MILLION VISITORS MARK ! ! !
With the new Urchin Logs after an Earthlink Upgrade, our numbers seemed to have fallen dramatically, and it was hard to tell if the new numbers were simply wrong or if the old numbers were artificially high. To complicate matters, the engineers worked for the entire summer to get the Urchin logs to begin to work, and they were undependable until mid-September, 2011. It appears to have started working again in October, but full data seems to take a month to arrive. By January, the data became dependable again, but Urchin has redefined what constitutes a Visitor and that is what has caused the apparent fall in Visitors. With eleven years of data, I know that my Hits to Visitors ratio was 10, using with the previous definition of Visitor as a connection by someone who is not returning within 20 minutes, so I have begun simply using the Formula 10 Hits = 1 Visitor, and my Daily and Monthly Visitors will continue to rise as they have in the past decade with no discontinuity.
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My reviews are not intended to replace the purchasing and reading of the reviewed books, but rather to supplant a previous reading or to spur a new reading of your own copy. What I endeavor to do in most of my reviews is to impart a sufficient amount of information to get the reader comfortable
with the book so that they will want to read it for themselves. My Rudolf Steiner reviews are more detailed and my intention is bring his work to a new century of readers by converting his amazing insights into modern language and concepts.
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Prospero's Island 
STORY:
Portobello Burger
