Rhythmical Thinking: “Think of the What – Think Still More of the How” Consciousness and Civilization - Macrocosm and Microcosm Vol.1 by G.A. Bondarev The Events in Ukraine and Possible Future Scenarios G. A. Bondarev – Organon of the New Cultural Epoch Vol. 1 & 2 About the Initiative for Anthroposophy The Anthroposophical Research WIKI G. A. Bondarev – Macrocosm and Microcosm Vol. 1 (selections) A Short Introduction to the Topic of Anthroposophical Methodology

The Events in Ukraine and Possible Future Scenarios – Essay 1: Historical Symptomatology

G.A. Bondarev

– Essays – 
1. Historical Symptomatology
2.  Earthly and Celestial Russia, Part 1
[Coming soon:  Essay 2. Earthly and Celestial Russia, Part 2 and Essay 3. “Pan Mongolism! The name is monstrous…”]
(Click for: Original Russian)

In these essays the reader will find a description of contemporary political events, finely intertwined with an exposition of a series of principles of the methodology of Rudolf Steiner’s Spiritual Science; throughout this the latter significantly predominates over the former. Within the reader seeking after the sensational this should induce impenetrable boredom. And this only gladdens us, seeing as we are appealing to the thoughtful reader who is capable of bringing their consciousness soul into activity in the process of cognition, who strives to get down to the foundations of every phenomenon. These foundations are very often extraordinarily deep, and, as is said, “not of this world”. (It must also be said that the content of the essays is quite rich and it would be good not merely to read them, but to work with them.)

I. Historical Symptomatology

Historical symptomatology is one of the most significant divisions of general anthroposophical methodology. In accordance with it any fact or event of world history is considered merely a symptom of that which takes place on the plane of supersensible reality where real purely spiritual subjects lead their existence, where the spiritual impulses of the outer phenomenology of history, their primary—archetypal—phenomena, arise, metamorphose and pass away.

The historian, and also the politician and sociologist will first stand on solid ground in their investigations only if he works through to the cognition of these archetypal phenomena. Such work bears a great significance not only for knowledge, but also for the becoming of the personality of the researcher himself in light of the distinct character of the consciousness soul, the development of which constitutes the primary task of man in our fifth post-Atlantean cultural epoch.

The soul of man is three-membered. Of this the Greeks were also aware. Aristotle named these members thus: orektikon, kinetikon and dianoetikon. In Spiritual Science Rudolf Steiner calls them the sentient soul, the intellectual or Gemüt (character) soul and the consciousness soul. The entire cultural-historical process is governed by their development.

The sentient soul reaches its special blossoming as the aesthetic soul, which in the history of culture revealed itself with particular brilliance, for example, in the Renaissance, in Italian painting and music. The intellectual soul conditioned the character of the epoch of the French Enlightenment. Voltaire and the encyclopedists were creative on its basis. The consciousness soul has of yet created no epoch of its own. On a grand, world scale it manifests itself in Anglo-Saxon politics, seeing as it is congenital in the Anglo-Saxon ethnicity, being – speaking the language of bureaucracy –  on the agenda for the development of the whole epoch. Anglo-Saxons are born with the makings of the consciousness soul, and this assumes the broadening of the most immediate interests of the separate individuality to the scale of the interests of all mankind. For this reason Anglo-Saxons always concern themselves with the whole world. But to the extent that all congeniality bears an instinctive character, British, and now Anglo-American politics proves to be narrowly egotistical. Not being overcome in any way, the national egoism of the ruling groups of those countries has a tendency to become boundless. Indeed, this is why they strive there towards world domination.

In the sentient soul man disperses himself in the first place in the sphere of feelings. If its development is not ennobled man becomes a marionette of his own inclinations, passions and lusts. Their waves wreak constant havoc on the arguments of the intellect, on the power of the mind, and whether such a human being appears outwardly good or bad depends in the main not on his personality, but rather on the outer circumstances to which his spontaneous inner states should be attributed. In the rule, people in whose character the sentient soul is dominant fill today a multitude of the most varied sects; from them political players form their ‘electorate’. They are broadly manipulated by world politics when it happens to need to summon some kind of mass unrest, protests, etc.

In the intellectual soul lives the thinking human being. In occupying himself with his harmonious development such a man does not forget about the education of his sentient soul, about its aesthetic and ethical education and thus liberates his mind from the attacks of its chaos. In the decisions of the mind he then uses beneficent feelings. Of such a person it is said that his heart and mind are in tune with one another. However, the thinking human being tends to fall into dogmatism, and as such he is also easily susceptible to a different kind of manipulation and makes himself an uncritical, blind apologist for various ideologies, worldviews, political programs, etc. Such a person can manipulate the ‘electorate’ while being horribly manipulated himself. In our world, all leading world politicians are, in essence, people of this nature. Such were the politicians already in the early twentieth century and it is precisely thanks to them that the powerful occult-political forces of secret societies managed to plunge civilization into a terrible chaos. The intellectual soul is also threatened by excessive abstraction and arid feeling; in this case arises the albeit clever, but let’s say: inhuman human.

Egoism, as the general ‘ulcer’, eats away at all three souls and brings them into decline. With it the matter is particularly complicated, for, on the other hand, precisely thanks to it man overcame the group form of consciousness and attained personhood.

At the beginning of the process of developing within himself the threefold soul, which has already lasted more than a millennium due to the fact that in the foundation of this process a transformation of the threefold body: physical, etheric and astral, is taking place – man produced his original individualization, the lower ‘I’ which lives thanks to individualized sense perceptions and reflection. In order to achieve that, it was necessary for him to counterpose himself to the group consciousness of his family, tribe and nation, to estrange himself from them and to begin setting individual goals for himself, to pursue narrow personal interests, to learn to stand in the world on his own two feet. Since that time, those who turn out not to be up to the task seek to merge themselves with some kind of group consciousness. For this reason, for example, some old members of the Communist Party after its fall feel like fish out of water. They are completely incapable of standing on their own two feet, and even less of developing themselves as free personalities. This is why this party was partially revived, and indeed also why a multitude of these, it must be said, spiritual invalids, poured into the new parties. And invalids they will remain, even having become bearers of the so-called western ideals of democracy.

The passage through the stage of individualization, bound up with the intensification of egoism, is an objective necessity however ethically repulsive it may at times appear. It is simply a necessary intermediate step in the evolution of mankind. From the point of view of the tasks of development it is better today to be an egoist than to be subject to the hypnosis of group morality in some kind of religious sect.

In the past more highly developed leaders and teachers of mankind helped people to pass through this difficult stage. That they will come again is something people continue to dream about ever since. However, already long ago, since the lower  ‘I’ became a mass phenomenon, the task of gradually taking fully into one’s hands the direction of one’s life, relying on that individualization, stood before us. In these conditions the formation of beneficial social and governmental structures became especially relevant. The search for them began, in the process of which utopians, Marxists, and even fascists, etc. arose.

Man must struggle hard for his individualization, for it evokes a continually growing protest of those cosmic forces which impede normal evolution. And this takes place in the conditions where, due to the laws of the individualization of man, the great leaders of mankind, hierarchical and human, pass on their functions into the hands of ordinary people. In order to come to terms with this gigantic and extraordinarily important task it is necessary to correctly develop the highest member of the soul – the consciousness soul. It is of a will nature and its will should be directed toward doing good deeds. In all reality man is only capable of managing good deeds through becoming a free spirit, i.e. through taking hold of his own Higher I. And for this he must develop a new ‘power of judgment in beholding’, which Goethe possessed and with which begins the ascent of consciousness into higher forms.

The consciousness soul is predominantly social. Its ethical ideal is evangelical: “Love thy neighbor as thyself.” For this one must learn to will not instinctively, but freely, to develop individual morality, for which, in its turn, it is necessary to be able to bring will into thinking. Then man, as Rudolf Steiner showed in the Philosophie der Freiheit, will be able to make the motives of his actions free, drawing them from the world of ‘moral intuitions’, where the archetypal phenomena of the outer, exoteric cultural-historical process have their being.

This goal is attainable, properly speaking, under the condition of the ascending development of all three souls. In this the sentient soul requires ethical education, in both an immediate form and through aesthetic education; the intellectual soul must master pure, and in the beginning strictly logical thinking; on the heights of the consciousness soul an appeal is required not to a commandment morality, but rather to a morality which springs forth from the free understanding of the laws of higher development. The entire world of the higher spirit, towards which we strive during life and cross into after death, is highly ethical. There ethics is just as natural as, let’s say, sunlight is in the conditions of material existence. In the future man with live only in the spiritual world and it is already necessary to prepare for this at present. The singular alternative to this is utter nonexistence.

Thanks to the intellectual soul’s wielding of  pure thinking (which is impossible without a purification of feeling), the consciousness soul begins not to think thoughts through, but rather to perceive them immediately from the objects of perception, i.e. to think perceptually, in beholding. This signifies man’s mastering of his next evolutionary stage, which constitutes, in essence, a metamorphosis as a species which has been individually called forth.

For the mastery of perceptual thinking, for the power of judgment in beholding there is no better exercise than the practice of historical symptomatology. It is the most accessible form of perceptual thinking. In this sense anthroposophists ‘engage in politics’.

Man, wielding his Higher I, begins to understand that mankind is united, that it is simply not given to anyone to thrive in development while trampling over the interests and rights of other people. He should become a center of radiant goodness and realize the good through transforming evil into it – both in himself and in social life.

The whole world moves forward by way of the opposition of good and evil. And evil must be understood (of course, not to any extent indulging it) as the necessary ferment of development. It became unavoidable as soon as man approached developing his individuality.

From contemporary people you may occasionally hear: but I don’t want higher development; it is so very troublesome; I simply want to live. But the fact is that “simply living” is not given to anybody. How man lives is of interest to literally hosts of the most varied spiritual beings. They are interested, as they say, ‘vitally’[1], inasmuch as on the character of his life, on whether he develops or not or, on the contrary, degenerates, their existence also depends. Thus each person is simply obliged to make a choice on the side of which spiritual beings he wishes to stand. To “simply live”, to “live as I like” – that is just the same as being in a state of free fall and saying to yourself: What do I care about that old parachute! I like just falling! What a thrilling experience!

Everything is subject to development and development goes in stages. Whoever at the end of one stage has not ripened for the ascent into the next one is obliged to stay behind. Somewhere in the very bottom, in the final stage of retardation, the experience of the, so to speak, ‘final wreck’ of his own existence will stand before someone. And on the path to it an ever greater fall into group consciousness awaits him where all that is individual is gradually extinguished. At some stage one must live with the consciousness of a modern animal. And then one must turn into a kind of ‘primal clay’ from out of which mighty cosmic beings, in enmity with the God of true evolution, hope to start some kind of evolution of their own. What kind it will be – today no one can say. But one thing is already clear now: the people that have appeared in our evolutionary cycle will not be there. One must first understand all of this and then try to go on and “simply live”.

The prospects for the future which threaten man if in the battle of lower and higher, of good and evil, the lower and evil prevail, are capable, it must be said, of terrifying him. This will never happen on a world scale but nothing can be said of the fate of the separate human being who could turn to either side. Understanding this should, of course, not give rise to any fear, for the feeling of fear is itself a sign of decline, of degradation and of the growing power of Ahriman in man, but rather should only arouse an earnest relationship to life.

*   *   *

In the process of the cultural-historical development in the spiritual, social, political, actually, in any sphere of human life the battle of past and future, of the narrow egoism which has outlived its age with nascent genuine spiritual love is being fought. This battle is serious to such an extent that it is never possible to say whether tomorrow today’s world will still exist. Development has a multitude of greatly differing alternatives. It is like flowing water. Dam it up in one place and it will find a path in another. However not all paths are equally beneficent for man. He needs, so to speak, optimal paths. And for them one must fight. And the better the path, i.e. the more development increases speed, the greater exertion of strength is required. In order for this battle to be correct and successful one must in the first place well understand what is taking place. The impulses for work in the name of the true good of humanity should come out of understanding and not out of group suggestions, however alluring they may be at times. For this reason the ability to understand what is taking place in the various areas of life: in the historical, social, political, yes, indeed, in any other – constitutes the main requirement standing before humanity in the epoch of the development of the consciousness soul. And this understanding should be won in the spiritual-scientific sense, inasmuch as the unified reality is sensible-supersensible.

Before he who has the desire to really cognize and fight for the truth Anthroposophy sets a task: to refuse in that work any sympathy and antipathy. As attributes of the sentient soul they are necessary, especially in the initial stage of their development, but later on they transform into serious hindrances, into a source of errors, for truth when colored with sympathy and antipathy is no longer truth, but a private opinion.

Spiritual-scientific cognition of historical symptomatology should be carried out dispassionately. It should be so also because all that is happening in an outer fashion in and of itself doesn’t say much. It is always the expression of something else. The course of history is allegorical. The outer world in a certain sense actually is a great theater. In social and political life the ‘script’, so to speak, according to which the social-political drama takes place is primary. And precisely over the writing of such scripts the battle of world forces is fought: occult-political on the physical plane and spiritual on the supersensible. And besides that, even if events take on the character of real tragedy, it should still not be forgotten that they are governed by something profound and not momentary – by the impermissibly prolonged sleep of reason, and by karma –  personal and group karma, the karma of an epoch, a people, etc.

But, perhaps someone says, even if I understand that what is happening is a theater, I all the same cannot not hate the ‘producers’ of cruel, inhuman dramas. Such an opinion, such a feeling is easy to understand and it nevertheless bears witness to an inadequate depth of knowledge, knowledge of the laws of karma, of the fact that every human being or group of people together are the creators of all that happens with them in earthly life. Besides that, hate, indeed also extreme indignation cloud the mind, darken the clear view of things and call forth a singular urge: to defeat violence with violence. Here arise theories about the justified and unjustified use of force. We will not address them. For us something else is important: that by acting out of ignorance or from erroneous understanding we often serve evil and not good. He who hates fights evil with evil. Thus only evil can win.

That’s in the first place. In the second place, the question of the world opposition of good and evil, of the secret of evil belongs to the most profound, inmost, ‘ineffable’ secrets which the earthly intellect is challenged to comprehend. The path of initiation goes to their revelation. The consciousness of an initiate is one or more evolutionary levels higher than the ordinary contemporary human consciousness and such a man sees that much of what he knows is simply inexpressible in modern language. The intellectual soul should comprehend this and simply demonstrate basic humility.

And, at last, thirdly. Still in the fourth century B.C. the great initiate Mani expressed the main principle of how man handles evil in correspondence with the Impulse of Christ. He said that all that exists in the world originally arose from God and that nothing can be removed from that world. This includes evil, which arose not originally, but only in the process, and for the sake of the process of evolution. Evil can only be transformed, metamorphosed into good and thus be defeated. And the consciousness soul has this as the primary task of its activity.

Such are a few principles of the cognition of historical symptomatology for he who carries it out on the basis of Spiritual Science, relying on its general methodology. Man should cognize as a methodologist, and not as a mere collector of separate facts.

Only he who has recognized the dual nature of unified reality is capable of comprehending what manner of objective practical use this has. He then does not doubt that knowledge is actual power. For the world of the divine Hierarchies is, in essence, the world of thinking, only not reflected, but real and creative. Thinking, the Hierarchies simultaneously will and create. The thinking and cognizing human being in the material world contributes to their thinking and they take that into account and use it in the creation of the tendencies of development. In spite of their colossal might they nevertheless cannot enter into the physical world which for them is not real. But it is real enough for man who develops in it and with that serves the development of the entire world.

In world development Luciferic, Ahrimanic and Asuric beings also participate. It is they who, due to their onesided interests corrupting it, with the help of man, give birth to evil in it. Without knowledge about these beings man is, as a matter of fact, completely incapable of understanding either himself, or the world or what is happening with the world and with man himself. Rudolf Steiner has given many descriptions of the essence, nature, properties and mode of action of these beings and their relation to the evolution of the world and man. We will bring in two of the most, in our view, simple and clear descriptions introducing the topic and facilitating our task of carrying out political examinations on an esoteric basis. One of them in the following: “The Luciferic beings wish nothing more in the cosmos than to make the world, namely the world of man, desert the divine beings which we must understand as the actual beings which create man. Do not misunderstand me: it is not the prime intention of the Luciferic beings to appropriate the world to themselves. … this is not their chief intention; their chief aim is to make the human being forsake his own divine creator-beings, to liberate the world from these beings. …

The Ahrimanic beings have … the decided intention to make the kingdom of man and the rest of the earth, subject to their sphere of power …

Thus, within our cosmos, into which we human beings are interwoven, there exists a battle between the Luciferic beings, constantly striving for freedom, universal freedom, and the Ahrimanic beings, constantly striving for everlasting power and might. This battle permeates everything in which we live.” We ourselves are located at the center of balance. Thus a triad is formed.

“Now you may well imagine that it is entirely in the interests of the Ahrimanic and Luciferic powers to conceal this secret of the triad. For the proper comprehension of this secret enables mankind to bring about the state of equilibrium between the Ahrimanic and Luciferic powers”. This triad forms the structure of the world and the normal spiritual state of man consists in the fact of correctly placing oneself in this world triad (Collected Works (GA) 194, 21 Nov. 1919, p. 17-19).

Of course, it is not simple at all for the modern political scientist to see beyond the mirage of the political battle in the world to intentions of this kind, intentions of supersensible beings which oppose the intentions of the gods of normal development. The difficultly is exacerbated by the fact that through the whole content of culture, religion and in the whole complex of the moral principles of people an entirely false representation of the Divine and demonic has prevailed. In the world of culture and creed one wishes to only see duality: God and the devil, however this signifies, Rudolf Steiner tells us, “[n]othing less than the removal of the divine from consciousness and the usurping of the divine name by the Luciferic principle … [and] Ahriman is endowed with Luciferic attributes …

While human beings believe they are dealing with the divine and the diabolical elements when contemplating the contrasts described in Milton’s Paradise Lost or Klopstock’s Messiah, they are, in reality, dealing with the Luciferic and Ahrimanic elements. …

That … lives in the general consciousness of mankind; for the delusion of the duad has entered this modern consciousness, and the truth of the triad has been withheld. … Everything that is active in this illusory conception is the creation of the Ahrimanic influence, of that influence which in the future will concentrate in the incarnation of Ahriman…

Paradise Lost describes the expulsion of man from Lucifer’s realm into the realm of Ahriman; it describes the longing of man not for the realm of the Divine, but for the paradise that has been lost, that means, the longing for the realm of Lucifer.” This is found in the works of both Milton and Klopstock, although great works they are (ibid., 21 Nov. 1919, p. 18-19, 22).

A man who engages in politics or only reflects on politics does not go beyond the context of general human culture. The latter, not assimilating spiritual knowledge, knowledge of the unified sensible-supersensible reality into itself, in all its phenomena Luciferic and Ahrimanic beings are placed in its path where only desolation and destruction await it. This is one of the fundamental provisions of anthroposophical methodology in the field of cultural studies and political science. Another of its provisions consists in the recognition of the reality of human thinking. Especially in modern times where man has approached the mastery of individual freedom, the higher spiritual beings weave the goals of development from what and how earthly people think.

Spiritual hierarchical beings of the retarded type also gather the fruits of the thinking and cognition of people, but principally false ones, and contrapose them to the intentions of the hierarchical beings of normal development. This work of theirs is extraordinarily effective. If, as Rudolf Steiner says, all people once decided that they didn’t want higher development it would indeed cease.

Especially in our time where time and again in social life nothing but various kinds of evil fight amongst themselves and each of them attempts to convince us that it is good, to carry out the battle with evil is extraordinarily difficult; thus people often with inadmissible levity decide what is good. And this also leads to the arising of the illusion that evil can be destroyed without being transformed at all. This illusion has such strength that people often simply do not allow it to dissipate. To convince ourselves of this, we will take a recent example from the latest events in Russia – the unification of Crimea to the rest of Russia. Before this event there were massive demonstrations in Crimea. At one of them – it was in Simferopol – an old woman could be seen (this was on television) in the foreground with a portrait of Stalin in her hands. She stood directly in front of the television cameras and no one – not the organizers of the meeting, nor the participants – asked her to remove that portrait. Furthermore, everywhere Soviet flags with the hammer and sickle were being waved and attempts to take down monuments to Lenin were declared russophobic, etc. In this manner the mass media attempts to implant the conviction into mass consciousness that Crimea’s, indeed all of Ukraine’s return to Russia means a return to the “salvation” of the Stalinist system and that no other path to the bright future exists. So let’s answer the question now: where is the good fighting evil there?

 *   *   *

Anthroposophical historical symptomatology can be understand as political science under the condition that political science will strive to encompass both parts of reality, although also in that case political science will signify a certain narrowing of the scope of the term “historical symptomatology”. Still one could pursue this in the sense of practical cognitive goals. Political science is, rather, one of the projections of symptomatology, and it is capable of easing its mastery. In the modern world we have two directions or even two kinds or types of political science. The first of them is, let’s say, exoteric to the nth degree, the utterly outer political science which every day fills the pages of thousands of newspapers, magazines and television programs. It is designed for the mass reader and viewer who perceives it with the abstract mind which is governed by elemental sympathies and antipathies which that very political science grafted into it. Everything in it appeals to biases. It does not have the goal of informing. Its goal is to manipulate consciousness and to disguise the genuine course and meaning of events. It wouldn’t be an exaggeration to say that all mass media in the world engage in incessant and total brainwashing and are an effective means of strengthening the dominance of small groups over the very broadest masses of the population. These are simply facts, and in stating them we are not engaging in political criticism – we are merely characterizing the phenomenon under consideration.

The mass media became this way especially in the late 19th century, inasmuch as specifically then in the civilized part of humanity a powerful growth in self-consciousness began and certain powers needed to undertake something in order to maintain their rule over it. We know from Anthroposophy that in 1879 the epoch of Archangel Michael’s rule began, and also, that hosts of Ahrimanic beings, being cast down from the spiritual world onto the earth by Michael, appeared among earthly people. In order to pervert their development in favor of Ahrimanic goals, they, so to speak, bridled (harnessed) the press. This is why Rudolf Steiner already in the first quarter of the 20th century began to speak of the “black magic of journalism”. Journalism took up the task of perverting all social relationships in the most ruthless way. Indeed now, in our time, it has already surpassed all bounds. And people recognize this clearly enough, as bears witness, for example, the frequent lack of sympathy when in some political skirmish journalists are killed.

In its essence exoteric political science is materialistic through and through. It inculcates into people the idea that everything in life is fully ‘this-wordly’, which means that there are no active laws at all in what is taking place in any kind of battle in the world, everything happens by chance, everything depends on the character of separate people, on their subjective motivations, on their ambition, their pursuit of riches or power. Nothing in it extends beyond the immediately given. For example, indeed – as Mayakovsky taught us – by chance “was born in the wilderness of Simbirsk an ordinary boy: Lenin”, he grew up and swiftly understood what kind of social injustice reigned in Russia and, saying: power “is a wall, but a mouldering one; poke it with your finger and it will crumble”, – he poked, and it actually crumbled. And that’s that! There is nothing to philosophize about, looking for an underlying cause for the October (Revolution) coup! Well yes, there is some kind of dialectic of development, one class negates the other leading it to the slaughter (K. Marx), but all of that is for “theorists”, and generally talk about it is now receding into the past.

Or another example: how is the confusion which the US has brought into the world to be understood? “Cherchez la oil”[2] – advises the historian Nikolai Starikov – and you will understand everything else that happens in the world today. The rush for energy resources explains all the machinations of greedy capitalism! – This is not a key, but rather simply a lock-pick for the understanding of world politics. Yet, it is true, in this example we find the makings of conspiritology.

Conspiritology is the second type of political science. It is partially exoteric. In it the attempt is made to explain the nature of the outer events of political life by endeavoring to penetrate to what is hidden behind their curtains. There are found conspiracies of various kinds of political, economic and other groups. There is nothing extraordinary in this kind of political science. Many have known for a long time of the existence of secret diplomacy. And if that exists, then why wouldn’t secret plans of certain groups also exist? And if their interests do not align, then, naturally, they should wage a battle amongst themselves. This takes its course most successfully when concealed from society, as between mafias, etc.

Conspiritology tries to partially express itself in the spirit of… no, not of historical, but of purely political symptomatology. Thus while one cannot draw any knowledge about the meaning of the goings-on in the world from exoteric political science, from conspiritological investigation something of this can be found. It is true that conspiritology is also a means of manipulating consciousness, and even a more dangerous one than the first type of political science, seeing as it feeds the more individualized mind. To catch “also the elect”, as it is said in the Gospel, – herein lies its goal. We will illustrate in one example how this is done. The first type of political science is based on the idea that there is no manipulation of consciousness of any kind in the world, at least the “democratic” press does not engage in it. And yet the well-known and, doubtlessly, penetrating conspiritologist Sergei Kara-Murza publishes a voluminous work under the title “Manipulation of Consciousness”.[3] In it he, as the poet put it, “subtly and meticulously”, professionally brings to light, describes and exposes the most varied methods and forms of the actually practiced manipulation of mass consciousness to which certain world powers resort. And he states that he has written this book for prophylactic purposes, in order to teach people how to protect themselves from such manipulations. However, in reading it you find out that he does all of this with the aim of manipulating the consciousness of the reader, but for the benefit of his own ideology; and this ideology is pro-Soviet – he sympathizes with the return of Stalinism!

The practice of conspiritology reminds one of passing through a mine field where everywhere in a landscape overgrown with grass and bushes an ideological mine could explode and destroy the emerging common sense in man. And nevertheless, only from the research of conspiritologists can one find at least something about the underlying causes of the political life of the world in which events fateful for entire peoples and all of humanity are taking place.

The world exoteric press wages a continuous, irreconcilable and uncompromising battle with conspiritology and namely because it often lifts the “cover” under which the fierce secret war of the “lions” rages. The claim is made that “conspiracy theory” is born of persecution mania, that it’s simply “paranoia”. This word is repeated like an incantation in order to compel people not to even pick up the works of conspiritologists and to discredit and frighten the authors themselves. And this is effective. Many of them before saying anything swear up and down that they are not conspiritologists.

In our view, “conspiracy theory” is not a fabrication, let alone persecution mania. It is taken from reality. Only even among the conspiritologists themselves it is extraordinarily constricted and dogmatized. Moreover, if a conspiracy does exist, its theory is yet to be created. The whole matter comes down to a mere description of separate facts and separate manifestations of the opposition, and often also of the joint activity of two world powers: politicized Catholicism headed by the Jesuit order, and world masonry. Where this opposition came from and why these powers frequently cooperate, what their essence is besides the thirst for power, and indeed where this exorbitant thirst itself came from, – one cannot learn from conspiritologists.

One can only learn this from Spiritual Science for it reveals the global, cosmic opposition of the divine Hierarchies of normal development by that part of the Hierarchies which fell behind and seeks to make up for what it has lost by way of the human being. In this regard Anthroposophy also explains why that part fell behind and for what purpose.

This primal opposition then projects itself into the plane of the historical, social, political, and indeed, generally into all the relationships of earthly humanity. And man himself is an extraordinarily significant link in this opposition. This cosmic battle is being waged over and for the human being. Such are the fundamentals of an authentic “conspiracy theory”.

We have already touched on this theme in other works of ours, in “Crisis of Civilization” and in the third volume of “Macrocosm and Microcosm”. To say again what was said there is senseless. The interested reader can read it himself. (And in the non-interested reader we ourselves are not particularly interested.)

In conclusion we will take note that in the centers of earthly world power there is a core consisting of persons with a more or less conscious connection with supersensible forces at enmity with the normal course of evolution. Greater world politics is therefore occult. Much of their knowledge and power is drawn from the supersensible, by and large from the subphysical, subsensible world. It is, of course, impossible to simply take this and tell the broad masses who have been brought up in the spirit of materialism or luciferized religiosity. And when, in spite of this, conspiritologists attempt to do this it begins to sound like a voice of ecclesiastical obscurantism.

Now when Anthroposophy speaks of occult-political centers of world power it prefaces this with an expansive teaching about supersensible reality, the connection of earthly phenomenology with the spiritual cosmos and much besides. Knowledge of this is an indispensable condition for anyone who wants to take up the methodology of historical symptomatology. The path to it lies in the general methodology of Anthroposophy, the mastery of which is one of the fundamental tasks in the epoch of the consciousness soul.

Anthroposophy, in giving a teaching of the dual, sensible-supersensible character of the unified reality also contains the methodological foundations of political science within itself. Taking them up it is possible, if one skillfully observes phenomena, to discern by symptoms that activity which has the misleading of humanity’s development onto false paths as its goal. That activity, in whatever part of the world it may manifest itself, influences the fate of all of humanity, and, consequently, the fate of each human being without exception.

The consciousness soul, spurring man to broaden his own separate interests to the scale of the interests of all mankind, calls forth the striving to understand where the powers of the world, and in the first place, of the supersensible world, are guiding the course of development. Such understanding is simply the duty of man, and in order to correctly fulfill it he must strive with all his might to raise himself above petty biases, egoism, sympathies and antipathies, favored opinions, ambition, etc.

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An anthroposophist approaches political science only up to the characterization of phenomena and does not attempt to attribute a moral valuation to it. His goal is to understand as objectively as possible. He longs not for battle, but for truth, not for revolution, but for evolution.

[1] “Blood interests (кровные интересы)” in the Russian: interests pursued by blood-related people; they pursue them the most vigorously because the familial element is active. For example, in Shakespeare’s “Romeo and Juliet” two separate families pursue their individual interests, quarreling among themselves: the Montagues and the Capulets.

[2] From the French saying: ‘Cherchez la femme’: Look for the woman (for she is always the cause of any trouble).

[3] «Манипуляция сознанием» –  Сергей Кара-Мурза

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