At the Gates of Spiritual Science
Lecture 11, 1st September, 1906 Stuttgart
The possible transformation of the individuality through esoteric christianity: eleusinian mysteries - the mystery of golgotha - manichaeism - templars - rosicrucianism - anthroposophy...
“In the greatest sufferings you should say, “It is for the good.” It is a great thing, when you are in contradictions, to be thankful to God. Your character is being tried then. Why, you are not alone. Thousands and millions of people take part in the difficulties which you are in. Those who want to take up the New teaching should first be content with unfavourable conditions. Thousands of people are suffering around you and you are not paying attention to them. God has allowed you to suffer, so that you do not pay attention to the sufferings of others. Do not be discouraged and do not say, “Nothing will come to me.” When you thank God for the good, it grows. When you give thanks for the suffering, it goes away. When you do not give thanks for the good, it goes away. When you do not give thanks for the suffering, it remains and grows. These are four laws of Nature.” – Beinsa Douno (Harmonizing of the Human Soul, pg 76)
To give thanks for suffering is a hard ask but may be the very source of solace. We cannot fight suffering. We cannot even struggle with it. It is not something that can be grasped. It cannot to be put aside or forgotten. It has a singular quality of being. Being that is self-existent.
If the world teaches us anything it is when we suffer we are not alone. There is no life that is without suffering. This is Buddha’s first noble truth.
Can suffering be transformed? What would it be transformed into?
“The happiness, enjoyment and contentment life brings one gratefully accepts; but more valuable by far, once it is overcome, is the pain and suffering, for to that people owe what wisdom they possess. Spiritual science recognizes in wisdom something like crystallized pain; pain transformed into its opposite.” (R. Steiner, Supersensible Knowledge, Lecture II, GA 55)
Body we know and with it we have our whole external life. Soul is a little less clear but it is our inner life: our thoughts, emotions, and will impulses. Spirit that is the mystery but it is the essential part that can turn surviving into thriving. If we look at the three functions of the soul: thinking, feeling, and willing, then willing is related to the body, feeling to the soul, and thinking to the spirit. But thoughts are not thinking they are the end product of thinking. It is this movement, essence, gesture of thought before it crystalizes into words that is spirit. Thinking is pre-thought/ pure thought.
With spirit we find eternal resurrection. Spirit is not just the overcoming of death but it is the life that is found through death, on the other side of death. This is the missing key. We have our life in the outer world and our inner life but still things remain an incomplete picture. It is the spirit that brings back wholeness to life.
This force of resurrection lies in thinking too. Our thoughts are dead, empty shells. With spirit thought comes into process. What was dead and empty is from this other side, before it is crystalized, full of life.
Thinking has become the emphasising of a viewpoint in words. What thinking is meant to be is knowing, understanding. We have been taken over by an inner dialogue which was meant to be a lens for understanding the world and ourselves. Our search for meaning is really the want of a thinking that cognizes.
Spirit is what we are seeking. The search for meaning, depth, being, essence this is the search for spirit. This is the squaring of the circle where the duality of life becomes whole, becomes trinity. If morality is who a person is at heart then morality is spirit.
"And then I shall naturally come to think of myself as a link in the whole of humanity and a sharer in the responsibility for everything that occurs. This insight should not, of course, be immediately translated into political agitation in the world. It should be calmly cultivated in the soul. By this means it will gradually come to expression in my outer actions. Indeed, in such matters, we can begin only by reforming ourselves. To make general demands for social and political reform on the basis of such insights is fruitless. It is easy to say how other people should be, but students of esoteric knowledge must work in the depths and not on the surface. It would therefore be quite wrong to connect the demands of esoteric schooling with any external demand for reform or even political change. The education of the spirit has nothing to do with such things. Political activists generally know what to ask of other people, but they hardly ever talk about asking anything of themselves."
- R. Steiner, Knowledge of the Higher Worlds and its Attainment. pg 120-1
Politics and esotericism conventionally don't mix. Politics means to foster what the greatest number of people want or to authoritivly preside over people. Esotericism is entirely based on freedom but in politics either there is no freedom or no freedom for least number of people. Spirit is of an essence that is not yet resolved into a fixed form. The spirit can not be taken hold of except with freedom. Spirit has to been seen anew from many viewpoints.
The onus of spirit is on the individual. The obligation of politics is on the community. The community has to be formed by free individuals and then it can truly convey spirit. A spiritual community strives to attain for each member the freedom to transform. A political community can have nothing to do with esotericism unless it wants to use occult knowledge to manipulate large sways of people and there a dark, left hand, path unfolds.
The gradual cultivation of spiritual insight leads to the holy grail. This ongoing stepwise evolution provides the framework by which the spiritual sun, the etheric christ, can exist in the world.
I'm not sure. So in a humours mood I offer up the following video link, which my daughter showed me. http://www.youtube.com/watch?v=1kDso5ElFRg
One of the things that this video pointed out to me was the danger of spiritual development becoming reactionary. Reactionary impulses are bound to be destructive because we are primarily reacting to something that is in ourselves, denying it, and projecting it on to the other. It is very hard to avoid this when it is mild.
This may or may not contribute to a questioning of humour: a nonhumorous joke:
Have you heard the one about the Imam, the Rabbi, the priest, the yogi, the monk, and the Aboriginal. ... Ok, so a true-Muslim, a true-Hebrew, a true-Christian, a true-Hindu, a true-Buddhist, and a true-Shaman meet up together due to fortuitous circumstances. And because they were all good esotericists they deeply knew where the others were coming from. They decided to work together and they accomplished great things for the world.
I had further fun deciding what a true-politician is, a true-garbage man is, a true-doctor, a true-photographer, a true-solider, a true-policeman, a true-criminal, a true-terrorist, and finally a true-mental patient would be. I even found a living example of a true-solider. Well, he is dead now: Daskalos, Dr. Stylianos Atteshlis, also known as Spyrous Sathi. He did a lot of good in the war on Cyprus for people on both sides and never intended to killed anyone and actually didn't kill anyone.
So humour can be an opportunity to see things in a new light and find enjoyment in what can be a sorrowful world.