Respect for Higher Knowledge

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Reply Fri 15 Dec, 2006 03:58 am
The student is told to set apart moments in his daily life in which to withdraw into himself, quietly and alone. He is not to occupy himself at such moments with the affairs of his own ego. This would result in the contrary of what is intended. He should rather let his experiences and the messages from the outer world re-echo within his own completely silent self. At such silent moments every flower, every animal, every action will unveil to him secrets undreamt of. And thus he will prepare himself to receive quite new impressions of the outer world through quite different eyes. The desire to enjoy impression after impression merely blunts the faculty of cognition; the latter, however, is nurtured and cultivated if the enjoyment once experienced is allowed to revel its message. Thus the student must accustom himself not merely to let the enjoyment reverberate, as it were, but rather to renounce any further enjoyment, and work upon the past experience.


The peril here is very great. Instead of working inwardly, it is very easy to fall into the opposite habit of trying to exploit the enjoyment. Let no one underestimate the fact that immense sources of error here confront the student. He must pass through a host of tempters of his soul. They would all harden his ego and imprison it within itself. He should rather open it wide to all the world. It is necessary that he should seek enjoyment, for only through enjoyment can the outer world reach him. If he blunts himself to enjoyment he is like a plant which cannot any longer draw nourishment from its environment. Yet if he stops short at the enjoyment he shuts himself up within himself. He will only be something to himself and nothing to the world. However much he may live within himself, however intensely he may cultivate his ego - the world will reject him. To the world he is dead. The student of higher knowledge considers enjoyment only as a means of ennobling himself for the world. Enjoyment is to him like a scout informing him about the world; but once instructed by enjoyment, he passes on to work. He does not learn in order to accumulate learning as his own treasure, but in order that he may devote his learning to the service of the world.

In all spiritual science there is a fundamental principle which cannot be transgressed without sacrificing success, and it should be impressed on the student in every form of esoteric training. It runs as follows: All knowledge pursued merely for the enrichment of personal learning and the accumulation of personal treasure leads you away from the path; but all knowledge pursued for growth to ripeness within the process of human ennoblement and cosmic development brings you a step forward. This law must be strictly observed, and no student is genuine until he has adopted it as a guide for his whole life. This truth can be expressed in the following short sentence: Every idea which does not become your ideal slays a force in your soul; every idea which becomes your ideal creates within you life-forces.

...

For every human being bears a higher man within himself besides what we may call the work-a-day man. This higher man remains hidden until he is awakened. And each human being can himself alone awaken this higher being within himself. As long as this higher being is not awakened, the higher faculties slumbering in every human being, and leading to supersensible knowledge, will remain concealed. The student must resolve to persevere in the strict and earnest observation of the rule here given, so long as he does not feel within himself the fruits of this inner tranquility. To all who thus persevere the day will come when spiritual light will envelop them, and a new world will be revealed to an organ of sight of whose presence within them they were never aware.


And no change need take place in the outward life of the student in consequence of this new rule. He performs his duties and, at first, feels the same joys, sorrows, and experiences as before. In no way can it estrange him from life; he can rather devote himself the more thoroughly to this life for the remainder of the day, having gained a higher life in the moments set apart.

Little by little this higher life will make its influence felt on his ordinary life. The tranquility of the moments set apart will also affect everyday existence. In his whole being he will grow calmer; he will attain firm assurance in all his actions, and cease to be put out of countenance by all manner of incidents. By thus advancing he will gradually become more and more his own guide, and allow himself less and less to be led by circumstances and external influences. He will soon discover how great a source of strength is available to him in these moments thus set apart. He will begin no longer to get angry at things which formerly annoyed him; countless things he formerly feared cease to alarm him. He acquires a new outlook on life.

Formerly he may have approached some occupation in a fainthearted way. He would say: "Oh, I lack the power to do this as well as I could wish." Now this thought does not occur to him, but rather a quite different thought. Henceforth he says to himself: "I will summon all my strength to do my work as well as I possibly can." And he suppresses the thought which makes him faint-hearted; for he knows that this very thought might be the cause of a worse performance on his part, and that in any case it cannot contribute to the improvement of his work. And thus thought after thought, each fraught with advantage to his whole life, flows into the student's outlook. They take the place of those that had a hampering, weakening effect. He begins to steer his own ship on a secure course through the waves of life, whereas it was formerly battered to and fro by these waves.

This calm and serenity react on the whole being. They assist the growth of the inner man, and, with the inner man, those faculties also grow which lead to higher knowledge. For it is by his progress in this direction that the student gradually reaches the point where he himself determines the manner in which the impressions of the outer world shall affect him. Thus he may hear a word spoken with the object of wounding or vexing him. Formerly it would indeed have wounded or vexed him, but now that he treads the path to higher knowledge, he is able - before the word has found its way to his inner self - to take from it the sting which gives it the power to wound or vex. Take another example. We easily become impatient when we are kept waiting, but - if we tread the path to higher knowledge - we so steep ourselves in our moments of calm with the feeling of the uselessness of impatience that henceforth, on every occasion of impatience, this feeling is immediately present within us. The impatience that was about to make itself felt vanishes, and an interval which would otherwise have been wasted in expressions of impatience will be filled by useful observations, which can be made while waiting.

Now, the scope and significance of these facts must be realized. We must bear in mind that the higher man within us is in constant development. But only the state of calm and serenity here described renders an orderly development possible. The waves of outward life constrain the inner man from all sides if, instead of mastering this outward life, it masters him. Such a man is like a plant which tries to expand in a cleft in the rock and is stunted in growth until new space is given it. No outward forces can supply space to the inner man. It can only be supplied by the inner calm which man himself gives to his soul. Outward circumstances can only alter the course of his outward life; they can never awaken the inner spiritual man. The student must himself give birth to a new and higher man within himself.

This higher man now becomes the inner ruler who directs the circumstances of the outer man with sure guidance. As long as the outer man has the upper hand and control, this inner man is his slave and therefore cannot unfold his powers. If it depends on something other than myself whether I should get angry or not, I am not master of myself, or, to put it better, I have not yet found the ruler within myself.

I must develop the faculty of letting the impressions of the outer world approach me only in the way in which I myself determine; then only do I become in the real sense a student. And only in as far as the student earnestly seeks this power can he reach the goal. It is of no importance how far anyone can go in a given time; the point is that he should earnestly seek. Many have striven for years without noticing any appreciable progress; but many of those who did not despair, but remained unshaken, have then quite suddenly achieved the inner victory.

Adapted from Rudolph Steiner, How Is Knowledge of the Higher Worlds Attained?

Respect for Higher Knowledge
 
Electra phil
 
Reply Fri 15 Dec, 2006 04:13 am
@Electra phil,
Knowledge and freedom

Steiner approached the philosophical questions of epistemology and freedom in two stages. The first was his dissertation, published in expanded form in 1892 as Truth and Knowledge. Here Steiner suggests that there is an inconsistency between Kant's philosophy, which postulated that the essential verity of the world was inaccessible to human consciousness, and modern science, which assumes that all influences can be found in what Steiner termed the "sinnlichen und geistlichen" (sensory and mental/spiritual) world to which we have access. Steiner terms Kant's "Jenseits-Philosophie" (philosophy of an inaccessible beyond) a stumbling block in achieving a satisfying philosophical viewpoint.[17]

Steiner postulates that the world is essentially an indivisible unity, but that our consciousness divides it into the sense-perceptible appearance, on the one hand, and the formal nature accessible to our thinking, on the other. He sees in thinking itself an element that can be strengthened and deepened sufficiently to penetrate all that our senses do not reveal to us. Steiner thus explicitly denies all justification to a division between faith and knowledge; otherwise expressed, between the spiritual and natural worlds. Their apparent duality is conditioned by the structure of our consciousness, which separates perception and thinking, but these two faculties give us two complementary views of the same world; neither has primacy and the two together are necessary and sufficient to arrive at a complete understanding of the world. In thinking about perception (the path of natural science) and perceiving the process of thinking (the path of spiritual training), it is possible to discover a hidden inner unity between the two poles of our experience.

Truth, for Steiner, is paradoxically both an objective discovery and yet:

"a free creation of the human spirit, that never would exist at all if we did not generate it ourselves. The task of understanding is not to replicate in conceptual form something that already exists, but rather to create a wholly new realm, that together with the world given to our senses constitutes the fullness of reality."[18] A new stage of Steiner's philosophical development is expressed in his Philosophy of Freedom. Here, he further explores potentials within thinking: freedom, he suggests, can only be approached asymptotically and with the aid of the "creative activity" of thinking.

Thinking can be a free deed; in addition, it can liberate our will from its subservience to our instincts and drives. Free deeds, he suggests, are those for which we are fully conscious of the motive for our action; freedom is the spiritual activity of penetrating with consciousness our own nature and that of the world, and the real activity of acting in full consciousness. (See the main article on the book Philosophy of Freedom for a fuller exposition.)

Steiner sees human consciousness, indeed, all human culture, as a product of natural evolution that transcends itself; nature becomes self-conscious in the human being. He thus affirms Darwin's and Haeckel's evolutionary perspectives but extends this beyond its materialistic consequences. He seems here to build upon Solvyov, whose description of the nature of human consciousness is virtually identical with Steiner's:

In human beings, the absolute subject-object appears as such, i.e. as pure spiritual activity, containing all of its own objectivity, the whole process of its natural manifestation, but containing it totally ideally - in consciousness....The subject knows here only its own activity as an objective activity (sub specie object). Thus, the original identity of subject and object is restored in philosophical knowledge.[19]

Rudolf Steiner - Wikipedia, the free encyclopedia
 
hirukai
 
Reply Mon 2 Mar, 2009 07:34 pm
@Electra phil,
There is not an object without a subject...

Carpe diem et Memento Mori
 
hammersklavier
 
Reply Tue 3 Mar, 2009 03:18 pm
@hirukai,
Electra wrote:
All knowledge pursued merely for the enrichment of personal learning and the accumulation of personal treasure leads you away from the path; but all knowledge pursued for growth to ripeness within the process of human ennoblement and cosmic development brings you a step forward.

This is exactly what (I think) Krishna is trying to say in the Bhagavad-Gita and Jesus is trying to say (in the Book of John especially). Two Gita quotes are especially useful here:

3.30-31
Surrender all actions to me,
and fix your reason on your inner self;
without hope or possessiveness,
your fever subdued, fight the battle!

Men who always follow my thought,
trusting it without finding fault,
are freed
even by their actions.

4.18-19
A man who sees inaction in action
and action in inaction
has understanding among men,
disciplined in all action he performs.

The wise say a man is learned
when his plans lack constructs of desire,
when his actions are burned
by the fire of knowledge.

This idea of "action-in-inaction-and-inaction-in-action" I would call, after Sanskrit, "karma-akarma" (means the same) and seems to be the root of the salvatory aspects of both devotional Hinduism and (interestingly enough) Christianity. Now I haven't read my Bible too much recently, but IIRC what the apostles preach about Jesus is that he sacrificed himself to atone for the sins of this world, and what one requires to be a true Christian is to believe in Christ in one's heart, and when one so truly believes, all action will flow not from one's personal will but rather from his expression in us--in other words, by surrenduring our action to a deity of choice (of course, in Christianity, there is only Christ-as-God) and renouncing our desire for material goals in this way, we become closer to said deity (and remember, at least in Hinduism, all deities are manifestations of one deity; saying that, I wonder if the patron saint system in Catholicism too functions that way).

Buddhism puts it in more scientific tones, that is, there is a feedback cycle of desire and action that creates suffering, and by following the Eightfold Path, one can act in such a way that mitigates this cycle (a negative feedback).
 
hirukai
 
Reply Fri 6 Mar, 2009 01:07 pm
@Electra phil,
Carpe Diem et Memento Mori
 
hammersklavier
 
Reply Mon 16 Mar, 2009 03:19 pm
@Electra phil,
Hey hirukai, the Buddhist doctrine of anatman denies even the existence of the soul.

Have you checked out LWSleeth's interesting and informative series on "God Epistemology"? (It's on the Religion board.) The general idea is that with intensive introspective reflection can lead one to an experience that we, in our imprecise terminology and general ignorance of what's happening at that level, can only call "divine" or "a direct perception of God." Recall, hirukai, that generally we seem to only identify things as "godly" or "divine" when we have no other accessible explication.
 
 

 
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