Why am I not forming good habits

Callias School

 

Preliminary remark: This text assumes concepts from Rudolf Steiner's anthroposophy.

If you want to make people docile, the best way to do this is to instill appropriate habits in them, bypassing their ability to discern. Quite a few educators are of the opinion that what they consider to be good morals belongs to the children from time to time imprinted as habits. Because, they believe, good behavior is important for later life and appropriate habits are the basis for it. And on the other hand, children cannot really act out of insight.

If you give them the fixed framework of good habits, the ability to discern can develop from them. Anyone who thinks and acts in this way is in the tradition of the old churches, especially the Roman ones, whose history provides the most drastic example of making people submissive, for which the coloring of the punishments of hell provided and still provides the necessary impetus.

But what is it? The anthroposophical spiritual science speaks of the life carrier of the human being, the life or etheric body as the habitual body. In this, habits act as forms. We all know the compelling effect of such forms when we want to abandon habits that bother us, for example words of embarrassment that we speak rashly, that may seem ridiculous to us and others and that we want to get rid of. These words slip out of us again and again, often the stronger the more we want to put them down. Anyone who knows themselves a little knows other examples of disruptive habits that we cannot overcome or are difficult to overcome.

Even forms of life that are not disturbing at first, if we then observe them, are, as it were, automatisms that carry our life, but because of their fixed form also captivate. Groups are formed through common habits, which create a feeling of security, but also bond, which, if we disregard them, place us outside the group. In order to maintain the protection of the group, we obey its pattern of habit, even if we feel its constriction. If we study the mechanisms described above in more detail, we discover that fear is often behind or in habits, be it the fear of being lost without habits or of having to compulsorily follow habits that do not suit one. So one can say: habits are the opposite of freedom and thus of the ability to develop individually. So there can only be one educational goal that is really capable of freedom - the ability to develop habits from the impending necessity, but this also means: the ability to constantly overcome habits in the flow of life.

Habits are instruments of life. But they have to serve, not to rule. The prerequisite is the ability to think freely. Any free thought formation breaks what has already been thought and with it the fetters of habit. Habit is initially very much in words and verbal concepts. If we look around in the modern world, we notice how the language is influenced from certain sides by word coining, today often in a pseudo-English, which always influence the content of thought.

Or there is peer pressure to avoid certain words and concepts, which results in penalties for not obeying this commandment. Today nobody dares to say negro to a black person because it is forbidden, although negro means nothing else than a black person. In the German-speaking area, Gypsies may not be said, although in the countries where the Roma and Sinti mainly occur, Gypsies are of course used for both tribes.

If one looks at this happening for many years, one experiences an enforcement of collective virtues, which prescribe some circles without legitimizing themselves. In the future we will still experience the strangest blossoms of politically correct thinking, but which are not at all funny, because our thinking should be guided in the desired paths and our behavior should be made submissive.

Behind all this purposeful action there is hidden what, if it occurs on a smaller scale, is called bullying. Politically correct thinking and acting is nothing more than unrecognized bullying.

But what is bullying? It is the dominion of the etheric body over the higher faculties of the soul and spirit. So you will be able to see that what is impressed on people, small and large, as social skills today is nothing other than a code of rules and norms that define behavior within groups. On closer inspection you can see that they should be unchangeable and therefore act mechanically. So-called social competence is therefore the switching off of the free soul abilities, which allows new rules to be found with one another from an insight into the constantly changing situations and thus leads to the development of the individual and the community. What is called social competence as a fixed habit formation brings about the formatting of the social into a comprehensive machine, in the sense of a long-foreseen brave new world of Huxley and Orwell. We see here the practice of Western occultism, which is supposed to make the world into a great, perfectly functioning machine, and which is therefore called mechanical occultism.

One should not believe that such mechanical thinking and acting that undermines the ability to be free is possible in the name of the ethical individualism founded by Steiner, which naturally also includes children. Because whoever brings up children as individualities who have just come from the spiritual world and who have been instructed for the future, has people in front of them who can only be instructed in the sense of free development if one is a constant learner of them. For decades, for which there is no end to be seen in terms of further development, defining educational forms of behavior, as classic Waldorf kindergarten pedagogy did many years ago, means, beyond all protests of freedom, the lifeblood of both children and educators with up to The smallest details to captivate fixed forms for life. Those who oppose this will learn that there is also anthroposophical bullying.

What now in many places, always starting from the West, means the establishment of norms, which habits shape and which want to steer thinking along fixed paths, can consider a field of experience for this type of social control in modern times, but which has been preparing for centuries through increasingly targeted narrowing has been. It is a European country that, initially appearing to be open and tolerant, reveals strange laws when, coming from outside and living in this country, one sees through what can creep and gradually appear to the freedom-trained people as paralyzing breath and will.

A good friend, a young refugee from Hungary still in communist times, gave me a symbol of which he repeatedly said: This is what apparent freedom looks like, which in reality makes people prisoners. Because he sat for a while to be checked in a prison cell in this country, the windows of which appeared completely transparent and in which all grille arrangements were missing. At first the friend was impressed by this apparently open view that trusted the inmate, until he finally noticed that fine threads of a security wire were embedded almost invisibly in the glass, which would have alerted the guards immediately if an attempt was made to break out. For language, a euphemism is called the glossing over of a trivial or even negative fact. In this country one will find in rows such embellishments that in reality are devoid of all goodness and beauty. The Hungarian friend's prison discs were for him and are a real symbol of it.

Anyone who, like the author of these lines, has lived for many years in this European country that has been praised for its openness and to which they owe a great deal because they have taken the apparent openness at its word and used it for its development, will repeatedly come across almost invisible ones , but no less harsh conditions in the behavior of the fellow citizens of this country with whom he lived intimately. These facts crystallized in the lawful sentence: Do not think you are something.

When he first heard about it and heard about this social law, which has been in effect in people for a long time (which has a name and which can be looked up on the Internet today), he was stunned. He could not have believed that in a European country that claims to belong to European culture, such a completely unconscious social law is possible, but which is vehemently defended if you address it as an outsider.

This law, which also exists in a milder form among the neighboring peoples, was described a long time ago in a novel that was known in these countries at the time. Only now did the author become aware of them in this detailed form. (See Appendix)

In this form and lived completely unconsciously for the people affected by it, this is bullying put into the system. So it is no wonder that social democracy has found its ideal place in this country as a general doctrine of happiness in equality between people, which the state and its legislators regulate through regulations in all areas, of course always under the sign of euphemism and supposed benevolence. Yes, in this country, before the personal name has any meaning, a personal number is given in every public context.

What is the basis of this law and this doctrine of the equality of all people? Rudolf Steiner describes in a lecture (see appendix) the mental and spiritual illnesses that afflict people when one of the three parts of the soul or parts of the being - ego, soul or astral body, life or ether body - is absolutized and detached and dominates the other parts of the soul . It is a novel doctrine of mental and thus also social diseases. We want to go into the characteristics that the individual person and thus the group assume in the event of a detachment and absolutization of the vital or etheric body. Rudolf Steiner speaks of falling asleep, a somnambulism that occurs when the etheric body of the head loosens through external manipulations and loses the holding power of the physical body. He describes how the consciousness de-individualizes and multiplies, how envy, resentment, avarice and other qualities are released at the same time, which are actually based on a hatred of everything special and striving for development. Elsewhere he also speaks of social democracy as such, that the principle of equality lulls people to sleep.

But the country in question, whose model, however, as it is in the north, is also imitated by the surrounding countries, is Sweden.

Central Europeans who have lived in Sweden long enough and encounter the conditions outlined above and gradually feel them out of a kind of social fog and initially have no concepts for it, as happened to the author of these lines, will feel, pictorially speaking, as in trapped in an invisible cloud. What he experienced mentally, however, has its basis in his own life structure. Your own life body is impregnated by something nameless, which forces and paralyzes, without one being able to recognize the causes. One gradually feels a fear rising from the depths of the body and, if one is able to research in this state, can recognize that everyone around him is living in this fear that is unconscious to them. This fear, which is intensified when you as a fellow citizen of this country tries to break away and go your own way, binds people together to form a peculiar group being. The Jante law is read from this fearful conglomerate of life bodies. However, the unconscious and ever-present fear of life within the group is still easier to bear than trying to leave the group. Since one has not practiced the ego-power to be responsible for one's own life, one feels what a fully conscious embryo would feel if it were suddenly without the environment of the womb.

This comparison is not daring, because the Swedish social system can fall back on old mystery contexts in which the forces of procreation and childbirth were acted and which are still strongly noticeable in the northern world of life or elemental worlds. It was the Herta or Nerthus mysteries that were particularly effective in the cultural center of Sweden, in the area of ​​Lake Mälaren, whose connection to the Baltic Sea is formed by Stockholm.

So it is not surprising that the initiators of the social democratic prosperity experiment saw the liberation of sexuality as an important means in their ideology, which has led to the penetration of Swedish (un) consciousness since the 1930s. Only the strong power of sexuality is able to numb again and again the primal fear that arises in the organism of such prisoners. Anyone who, like the author, got an insight into Swedish psychiatry for professional reasons, sees the consequences of the confusion that occurs in people when the social mechanism is no longer able to compensate for the consequences of self-indulgence. The experiences of visiting old people's homes there or seeing the effects of alcohol, which appears in grotesque contrast to the fact that it is the state that alone has the right to sell it in its own shops, are correspondingly. A high suicide rate complements the picture.

Because if the etheric body detaches itself from the guidance of ego and soul body, which are also the bearers of real social culture, then this isolated life body lives in the environment of elemental beings as an abnormal elemental beings themselves. The elemental beings, longing for real and human work, now see one abnormal comrades from whom they as humans expected help and opportunities for further development. The result is disappointment that turns into hatred. Anyone who has lived long and differently in the Swedish nature, which can be so beautiful and seductive, can experience this in itself: disappointed and hating beings of nature penetrate from below through the extremities, the abdomen and the solar plexus into their own organism and want to rule the body avengingly. This could be studied in detail in the case of certain psychiatric illnesses of friends and strangers who met the author and sought help from him.

What is practiced here in a country and people, historically long prepared, occult, that is, without revealing the real background motifs, can be viewed as a model for today's global measures which should encompass all of humanity.

An important connection should be shown here, which, because it takes place in the invisible, is all the more devastating. This is the relationship between the life or elemental world and the human etheric body. The elemental world consists of innumerable beings who are active in creating and building up nature. They willingly fit into real human work and ensure that work, be it with the earth, building, real healing, education, art becomes fruitful and coherent. Anyone who has a sense for it can in Switzerland from old buildings, from the leadership and the success of dizzying bridges and endless tunnels, yes, he could read in the former social behavior of real Swiss people and their dialect what it means when the Brotherhood is working People fruitfully combine in a good sense with the choir of eager elemental beings. There is a lot to learn from the polar contrast between the federal and Swedish social structures.

Anyone who observes the phenomena of time, which is rapidly changing before our eyes, can see and know that what has been prepared in individual places in the form of models is now being tried to impose on all human contexts across the world. It is the seemingly irresistible attempt to “get a grip” on parts of the earth and humans, that is, to manipulate them in the sense of mechanical occultism. These parts of the earth and of man are those of the ethereal-living, with earth consisting of beings from the elemental world, with man from his life or etheric body. Because the cosmic mechanism as the goal of this western kind of spirit can only succeed if the life forces of creation are included in a supporting and structuring manner.

This includes the other tendency to divert everything soul and spirit into powerful illusions and to hold it captive in a seductive chaos of misconceptions and images. The aim is to separate the physical-etheric life mechanism, which follows cold laws, and a heated, tricky world of unrelated content, as it is presented in the virtual counter-world, which robs individualities of the ability to orientate themselves and intervene in a healing manner. It seems almost there.

But we can trust the old prophecies and fairy tales, which teach us how evil has its limits because it is incapable of self-knowledge and self-control.Their own excessiveness, even when accelerating, allows these powers to rush into action. Gaps and free spaces arise that we have to recognize and use every day and every hour. A new relationship with time will help us. In self-created free spaces, in free times, that which is provided by the world guidance flows in to help now: the free ethereal, which has its source in the risen one, in him who is with us now and every day gives advice and guidance every hour.

 

attachment

“The etheric body, when it is liberated, preferably has ahrimanic properties. In this case there will be envy. Live out resentment, avarice and the like more in a pathologically increased manner; but all of this in connection with a kind of living out in the surroundings, with a merging into the surroundings. ”(Rudolf Steiner on January 14, 1917 GA 174)

 

The Jante Law

You shouldn't believe that you are anything.
You shouldn't believe that you are smarter than us.
You shouldn't believe that you are better than us.
You shouldn't believe that you know more than we do.
You shouldn't believe that you're more important than us.
You shouldn't believe that you are good for anything.
You shouldn't laugh at us.
You shouldn't believe that someone is taking you seriously.
Don't think you can teach us anything.

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