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Theosophy Pt. 1

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  • DRStarman2001@aol.com
    Theosophy Chapter I The Essential Nature of Man by Rudolf Steiner. The following words of Goethe point beautifully to the beginning of one way by which the
    Message 1 of 1 , Jul 21, 2003
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      Theosophy Chapter I

      The Essential Nature of Man by Rudolf Steiner.

      The following words of Goethe point beautifully to the beginning of one way
      by which the essential nature of man can be known. “As soon as a person
      becomes aware of the objects around him, he considers them in relation to
      himself, and rightly so, because his whole fate depends on whether they
      please or displease him, attract or repel, help or harm him. This quite
      natural way of looking at or judging things appears to be as easy as it is
      necessary. A person is, nevertheless, exposed through it to a thousand errors
      that often make him ashamed and embitter his life.
      “A far more difficult task is undertaken by those whose keen desire for
      knowledge urges them to strive to observe the objects of nature as such and
      in their relationship to each other. These individuals soon feel the lack of
      the test that helped them when they, as men, regarded the objects in
      reference to themselves personally. They lack the test of pleasure and
      displeasure, attraction and repulsion, usefulness and harmfulness. Yet this
      test must be renounced entirely. They ought as dispassionate and, so to
      speak, divine beings, to seek and examine what is, not what gratifies. Thus
      the true botanist should not be moved either by the beauty or by the
      usefulness of the plants. He must study their formation and their relation to
      the rest of the plant kingdom. They are one and all enticed forth and shone
      upon by the sun without distinction, and so he should, equably and quietly,
      look at and survey them all and obtain the test for this knowledge, the data
      for his deductions, not out of himself, but from within the circle of the
      things he observes.”

      This thought thus expressed by Goethe directs man's attention to three
      divisions of things. First, the objects concerning which information
      continually flows to him through the doors of his senses — the objects he
      touches, smells, tastes, hears and sees. Second, the impressions that these
      make on him, characterizing themselves through the fact that he finds the one
      sympathetic, the other abhorrent, the one useful, another harmful. Third, the
      knowledge that he, as a “so to speak divine being,” acquires concerning the
      objects, that is, the secrets of their activities and their being as they
      unveil themselves to him.

      These three divisions are distinctly separate in human life, and man thereby
      becomes aware that he is interwoven with the world in a threefold way. The
      first division is one that he finds present, that he accepts as a given fact.
      Through the second he makes the world into his own affair, into something
      that has a meaning for him. The third he regards as a goal towards which he
      ought unceasingly to strive.

      Why does the world appear to man in this threefold way? A simple
      consideration will explain it. I cross a meadow covered with flowers. The
      flowers make their colors known to me through my eyes. That is the fact I
      accept as given. Having accepted the fact, I rejoice in the splendor of the
      colors. Through this I turn the fact into an affair of my own. Through my
      feelings I connect the flowers with my own existence. Then, a year later I go
      again over the same meadow. Other flowers are there. Through them new joys
      arise in me. My joy of the former year will appear as a memory. This is in
      me. The object that aroused it in me is gone, but the flowers I now see are
      of the same kind as those I saw the year before. They have grown in
      accordance with the same laws as have the others. If I have informed myself
      regarding this species and these laws, I then find them again in the flowers
      of this year, just as I found them in those of last year. So I shall perhaps
      muse, “The flowers of last year are gone and my joy in them remains only in
      my memory. It is bound up with my existence alone. What I recognized in the
      flowers of last year and recognize again this year, however, will remain as
      long as such flowers grow. That is something that revealed itself to me, but
      it is not dependent on my existence in the same way as my joy is. My feelings
      of joy remain in me. The laws, the being of the flowers, remain outside of me
      in the world.”

      By these means man continually links himself in this threefold way with the
      things of the world. One should not, for the present, read anything into this
      fact, but merely take it as it stands. From this it can be seen that man has
      three sides to his nature. This and nothing else will, for the present, be
      indicated here by the three words, body, soul and spirit. Whoever connects
      any preconceived opinions or even hypotheses with these three words will
      necessarily misunderstand the following explanations. By body is here meant
      that through which the things in the environment of a man reveal themselves
      to him, as in the above example, the flowers in the meadow. By the word soul
      is signified that by which he links the things to his own being, through
      which he experiences pleasure and displeasure, desire and aversion, joy and
      sorrow in connection with them. By spirit is meant what becomes manifest in
      him when as Goethe expressed it, he looks at things as a “so to speak divine
      being.” In this sense man consists of body, soul and spirit.

      Through his body man is able to place himself for the time being in
      connection with things; through his soul he retains in himself the
      impressions they make on him; through his spirit there reveals itself to him
      what the things retain for themselves. Only when we observe man in these
      three aspects can we hope to throw light on his whole being, because they
      show him to be related in a threefold way to the rest of the world.

      Through his body man is related to the objects that present themselves to his
      senses from without. The materials from the outer world compose his body, and
      the forces of the outer world work also in it. He observes the things of the
      outer world with his senses, and he also is able to observe his own bodily
      existence. It is impossible, however, for him to observe his soul existence
      in the same way. Everything in him that is bodily process can be perceived
      with his bodily senses. His likes and dislikes, his joy and pain, neither he
      nor anyone else can perceive with bodily senses. The region of the soul is
      inaccessible to bodily perception. The bodily existence of a man is manifest
      to all eyes; the soul existence he carries within himself as his world.
      Through the spirit, however, the outer world is revealed to him in a higher
      way. The mysteries of the outer world, indeed, unveil themselves in his inner
      being. He steps in spirit out of himself and lets the things speak about
      themselves, about what has significance not for him but for them. For
      example, man looks up at the starry heavens. The delight his soul experiences
      belongs to him. The eternal laws of the stars that he comprehends in thought,
      in spirit, belong not to him but to the stars themselves.

      In this way, man is a citizen of three worlds. Through his body he belongs to
      the world that he also perceives through his body; through his soul he
      constructs for himself his own world; through his spirit a world reveals
      itself to him that is exalted above both the others.

      It seems obvious that because of the essential difference of these three
      worlds, a clear understanding of them and of man's share in them can only be
      obtained by means of three different modes of observation.

      -------------------------------------------------End of Steiner Quote

      Your comments welcome.

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