Self-Doubt E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Beschreibung

Mental and emotional disorders have reached epidemic levels in Western societies. Self-doubt, panic-attacks, anxiety disorders and personal fears of all kinds present major challenges to contemporary medical science. Rudolf Steiner's spiritual research offers a startlingly original and complementary contribution to the problem. True insight into psychological issues requires knowledge of the influences of spiritual beings, he suggests. In everyday life we are all confronted with metaphysical entities that can hinder or progress our development. Many forms of anxiety and self-doubt derive from such meetings on the border – or threshold – of our consciousness. Further, these 'threshold experiences' are exacerbated today by a general loosening of the subtle bodies and components of the human soul.As these constitutional changes persist, says Rudolf Steiner, a condition of 'dissociation' becomes increasingly common. A healthy emotional life will only be possible if individuals engage in a conscious practice of personal growth, strengthening their constitution through the action of the 'I' or self. The expertly selected and collated texts in Self-Doubt offer numerous cognitive and practical ideas for the improvement of everyday mental and emotional health.Chapters include: The origin of error, fear, and nervousness; Crossing the threshold in the development of humanity and the individual; The polarity of shame and fear; The polarity of doubt and terrifying disorientation; The polarity of scepticism and claustrophobia, astraphobia, and agoraphobia; The origin of panic; Anxiety; The multi-layered nature of terrifying disorientation; Healing aspects of the anthroposophical path of training; The spiritual-scientific qualities of fear compared with standardized diagnostic terms and as a basis for therapy.

Leseprobe

SELF DOUBT

Depression, Anxiety Disorders, Panic and Fear

Threshold experiences, crises of the soul and healing on the anthroposophical path

RUDOLF STEINER

Compiled and edited by Harald HaasTranslated by Paul King

RUDOLF STEINER PRESS

Rudolf Steiner Press, Hillside House, The Square Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2018

Originally published in German under the title Grenzerlebnisse der Seele: Schreck, Scham, Zweifel und schreckvollste Verwirrung by Rudolf Steiner Verlag, Basel, in 2016

© Rudolf Steiner Verlag 2016 This translation © Rudolf Steiner Press 2018

All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright, Designs and Patents Act, 1988, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior written permission of the copyright owner. Inquiries should be addressed to the Publishers

A catalogue record for this book is available from the British Library

Print book ISBN: 978 1 85584 550 3 Ebook ISBN: 978 1 85584 501 5

Cover by Morgan Creative including image © Picture-Waterfall Typeset by DP Photosetting, Neath, West Glamorgan Printed and bound by 4Edge Ltd., Essex

Contents

Introduction

1. The origin of error, fear, and nervousness

2. Crossing the threshold in the development of humanity and the individual

3. The polarity of shame and fear

4. The polarity of doubt and terrifying confusion

5. The polarity of scepticism and claustrophobia, astraphobia, and agoraphobia

6. The origin of panic

7. Worry and anxiety

8. The multilayered nature of terrifying disorientation/confusion

Memory and memories

Compulsive thoughts and depression resulting from trauma

Nightmares and elemental beings

Association and dissociation—the components of the soul on the threshold

Loosening of the subtle bodies

Demons, spectres, phantoms and their effects on the subtle bodies

9. Healing aspects of the anthroposophical path of training

Development of organs of supersensory perception

The soul process of light

Wonder, compassion, conscience

10. The spiritual-scientific qualities of fear compared with standardized diagnostic terms and as a basis for therapy

Appendix

Notes

Sources

INTRODUCTION

According to anthroposophical research,1 humanity in ancient times lived with an instinctive clairvoyant awareness that the life of the world and of man was caused, shaped, and carried by the creative powers of a divine-spiritual world. Over time this awareness became increasingly dim until it was completely lost by the intellectual thinking of the modern era that is focused solely on the physical laws of the universe. This was necessary, because only in this way could man become independent in his consciousness from the creative spirit in the universe, and thereby gain his freedom. The task for human development now is to attain—using an intellect that is not determined by the spirituality of the cosmos—a renewed consciousness of our connection with the spiritual element in the world.

With these words Hella Wiesberger, former editor at the Rudolf Steiner Archive, summarizes the path of human development as seen by Rudolf Steiner. It both can and shall serve as the leitmotiv for the collected texts in this book which have as their theme the ‘borderline experiences of the soul’. Here too the path leads from the divine world to human freedom and then back again to a conscious connection with the spiritual. In our approach, where we are also and specifically dealing with mental-health phenomena, the scientific stance of the modern era is in no way ignored or denied. Anthroposophy seeks to reconnect the natural scientific perspective that is focused on the earthly and spatial, with the divine-spiritual.

On the path to the spiritual level, to individual freedom, the human being finds himself confronting beings of the soul-spiritual world which to begin with have a hindering effect, and are also referred to as adversary beings. The collection in this book of relevant passages from the lectures and writing of Rudolf Steiner endeavours to show that it is from the meetings with these adversary beings on the ‘border of the soul’ that the many forms of anxiety result as precisely that—borderline experiences. The adversary forces are not purely ‘evil’ as they are often deemed to be. They are permitted by the divine guidance of the world, and ultimately serve the evolution of humanity. Goethe expressed this in the first part of his Faust, where Mephistopheles says, ‘I am a part of the force that always wants evil but always does good.’ More precisely from a historical point of view, we find in Rudolf Steiner’s work that, in a battle between 1842 and 1879, the archangel Michael ‘purged’ the spiritual world of these beings, and thereby saw their fall into the souls of human beings.

In a study of the phenomena of fear and anxiety from a spiritual perspective, we need to take into account the influences of these spiritual beings. Changes in the structure of the body’s elements (liquid, airy, and warmth) must also be considered along with the soul forces of thinking, feeling, and willing. With regard to the soul forces, forms of anxiety appear in two configurations: as a neurotic ‘jumbling together’ in cases of intensified association, and in a loosening in cases of dissociation. A loosening of the subtle anatomy—of the etheric body from the physical body; of the soul- or astral body from the etheric body; and of the I from the soul-body—also plays a role in the aetiology of anxiety phenomena.

A differentiated view of this kind is the prerequisite for rational treatment in various forms of medication, physical therapies, art therapy, psychotherapy and spiritual therapy. The specific characteristics of the various forms of anxiety then show up in the dimension of time and in inner experience, which are only objectively possible [to observe] by means of spiritual scientific findings on the basis of supersensory perception. Rudolf Steiner’s many indications regarding different forms of anxiety give us the possibility of schooling our own sensitivity towards these experiences, even when we are not clairvoyant in a comprehensive sense. Meeting the phenomena here with our thinking can be seen as a first step of spiritual perception. It is already the case today that many therapists have the ability to experience things beyond external sense-perception, and work on themselves to take this further. The phenomena of a disease, when they are thought properly, can then be seen—much as Paracelsus described—by means of ‘an examination that includes the human nature and soul’.

When this spiritual dimension is not included in the picture, we can only study and classify (with statistics) the phenomena externally, as is the practice of psychology and psychiatry today. From this point of view the phenomena are classed as ‘mental disorders’, particularly in the International Classification of Diseases published by the World Health Organization, currently in its tenth revised edition (ICD-10), and also in the American Psychiatric Association’s Diagnostical and Statistical Manual of Mental Disorders, currently in its fifth revised edition (DSM-5).

Is it not remarkable that the majority of diseases classified as ‘neurotic, stress-related and somatoform disorders’ (ICD-10) first came to attention during the nineteenth century along with the development of hypnosis and psychoanalysis? This means that they are ‘modern diseases’, whereas the other mental disorders of depression, mania and dementia have been known since antiquity. Could the late appearance of various forms of anxiety not be an expression of their connection with the ‘spiritual-human shifts’ in human development which Rudolf Steiner described as the ‘fall of the spirits of darkness’ and the ‘loosening of the human etheric body from the physical body’?

This book of collected passages begins with these two themes in order to lay a foundation for an understanding of the various forms of anxiety and nervousness. Additionally, a third aspect is that of the individual’s unconscious crossing of the threshold, which leads to a further loosening from each other of the subtle bodies and components of the soul. In doing so, an impartial observation will see that the day-to-day actions of people today are determined more and more by practical constraints which are at variance with their feelings and inner convictions. This can only be overcome through the attainment of freedom and compassion—or love in thinking, feeling and willing.

We see here the significance of fear in its various forms as it intervenes helpfully in this process by exposing how concern with the purely external things of life cannot be a true basis for living it. The resistance that anxiety exerts against these ‘externalities’ opens us up to deep questions, and gives us a chance to see the illusions or untruths in our life. In this sense we can also speak from a spiritual perspective of the healing mission of fear in relation to overcoming and even transforming the adversary forces.

It is clear, and often seems to go without saying, that the scientific world today does not accept the spiritual aspects of mental phenomena or disorders, and dismisses them as ‘prescientific’. At the same time, however, it is a fact that psychiatry struggles to comprehend mental suffering in a way that is clear and durable, and that agreements about diagnoses and definitions require a great deal of academic research, yet despite this often remain valid for little more than ten years. The scientists involved with finalizing new classifications of mental disorders usually assume that the next revision is already due.

The light of Rudolf Steiner’s spiritual science—from his public lectures and lectures to members, as well as in his basic writings—proves itself here to be an astonishing and important complementary factor to the theme of fear and anxiety in psychology. Remarkably, he does not only draw attention to emotional and mental factors, but often to emotional and physical ones as well, which have largely been forgotten in modern science or simply ignored. One of the last connections in this context, which lasted until the beginning of the nineteenth century, was that of using Aristotle’s teaching on the temperaments as a basis for classifying mental illness, and of regarding physiognomy as a dispositional indicator of certain illnesses.

The various forms of fear which Rudolf Steiner describes, and which he names with remarkable conceptual consistency, are for the most part in the subtitle of this book: depression, anxiety, panic and fear, as well as shame, doubt and frightening confusion, this last concept then being intensified to ‘terrifying confusion’. These conditions relate to one another as complements and can therefore be understood as polarities where fear contrasts with shame, and doubt with terrifying disorientation. Physiologically, the reactions of fear and shame are situated in the blood. In the case of fear, blood flows inwards appearing externally as paleness, whereas in the case of shame the opposite occurs with the blood rising to the surface of the body and causing a reddening of the skin or blushing (Chapter 3).

The phenomena of doubt and scepticism are turned inward, to the ‘material pole’ of the soul, where the influence of luciferic beings is apparent. Terrifying disorientation, along with claustrophobia, astraphobia and agoraphobia are turned outward to the ‘consciousness pole’ of the soul, to perceptions distorted by ahrimanic beings (Chapters 4 and 5). Of these last three, only agoraphobia remains a concept in the current nomenclature.

Two more can be added: panic and worry (Chapters 6 and 7). Observation can provide us with a similar orientation here too, with panic being related to doubt, and worry occurring where the external world of consciousness approaches us in a distorted form.

We will devote more space to terrifying confusion, since its various aspects are very wide-ranging. With the background of constitutional changes taking place in the course of human development, we can understand how the tendency towards post-traumatic disorders becomes ever greater due to the shift towards dissociation in the soul components and the subtle bodies. For sensitive individuals, just hearing about or witnessing the trauma of someone close to them can result in an acute or post-traumatic stress reaction. This is even possible in the womb when for example one twin unconsciously experiences the death of the other. As these constitutional changes in humanity advance, we can anticipate that the condition of dissociation will become a basic predisposition, and that a healthy emotional life will only be possible if people engage in a conscious practice of self-schooling to strengthen their subtle bodies through the action of the I (Chapter 8).

Rudolf Steiner covers this in detail in his lecture entitled ‘How to Cure Nervousness’ given in 1912.* However, in order to cover the phenomenon of fear inclusively and in all its various aspects, it is not possible to concentrate here on a single complete presentation in the form of one coherent lecture; rather, various passages dealing with the central theme have been collected from Steiner’s written works and lectures, and elucidating commentary added.

In Chapter 9, following the chapters dealing with forms of fear, we look at spiritual-scientific perspectives that enable us to deal with these borderline experiences of the soul in a healthy way. Help that is universally applicable can be found in the spiritual-scientific path of self-schooling which—beginning with a strengthening of thinking, feeling and willing through study of The Philosophy of Freedom (GA 4), and by means of the exercises in Knowledge of the Higher Worlds (GA 10) and Occult Science (GA 13) for developing the chakra of the larynx and of the heart—leads to the development of supersensory levels of consciousness.

The final chapter (10) gives a systematic overview of the various forms of fear, and compares current scientific diagnoses with explanations given by Rudolf Steiner. This schematic presentation, in conclusion, shows again how all the usual diagnoses of anxiety today—phobias and anxiety disorders, and also disorders of adaptation, stress and dissociation—benefit from the complementary explanation that a spiritual-scientific, anthroposophical view can offer. It is the foundation for a broadened understanding of mental illnesses and for a rational spiritual therapy, and for self-schooling.

*How to Cure Nervousness, Rudolf Steiner Press 2008.

1. The origin of error, fear, and nervousness

In his book Occult Science, Rudolf Steiner writes about the evolution of the world in connection with human development. The developments that are relevant to our discussion of mental disorders and anxiety begin in the age that is referred to by him as the Lemurian age. Humanity became involved with the adversary forces at that time and thereby also, as qualities of desire and passion began to develop in the soul, with error, fear and anxiety. In terms of earth history, Lemuria existed millennia ago when the sun had already separated from the earth, and the present moon now also separated. For human beings, this was connected with their first appearance on earth in a physical body, and with the introduction of the ‘individual I’ into the bodily (physical and etheric body) and soul organization (astral body). The beings actively involved in this process are referred to as luciferic. They bring with them the problems of their own earlier development from much earlier evolutionary phases of the earth, from ‘Old Moon’, and are therefore referred to as ‘earth-moon beings’. Through their influence on the soul and bodily constitution of man, they brought about a more intense consciousness, but also the possibility of sickness and death. It was through their influence too that consciousness of previous earth lives disappeared.

The spiritual beings2 who drew the moon out of the earth and bound their own existence to it—in other words, became earth-moon beings—brought about, through the forces they sent down to the earth from this latter heavenly body, a certain formation of the human organism. Their influence was on the ‘I’ that had been attained by man. This effect was exerted on the interaction between the ‘I’ and the astral, etheric and physical bodies. It now became possible because of this for the wisdom-filled formation of the world to be consciously mirrored in human beings, to be reflected as though in a cognitive mirror.…

The effect coming from the spirit beings who had remained at the moon stage, had a twofold consequence in man. [On the one hand] his consciousness was thereby divested of its character of being a mere reflector of the universe, because the possibility was now set in train in the human astral body of regulating and directing the images in consciousness. Man became master of his cognition. On the other hand, however, the origin of this mastery was this same astral body; and the ‘I’ that was of a higher level than the astral body now came into a state of constant dependence upon it. Man thus became exposed in the future to the continuing influences of a lower element in his nature. It was possible for him to sink in his life below the heights at which the earth-moon beings had placed him during the course of the world. And the ongoing influence on his nature of the irregularly evolved moon beings just characterized, remained in operation in subsequent ages. We can call these moon beings luciferic, in contrast to the others who, from the earth-moon, shaped [human] consciousness into a cosmic mirror but did not give freedom. The [luciferic beings] made it possible for man to unfold a free activity in his consciousness, but also to fall into error and evil….

Because man, in following his own mental images that were subject to error, was exposed to the influences of the external world, because he lived according to desires and passions which he did not control according to higher spiritual influences, illness became possible. One particular effect of the luciferic influence, however, was that man could no longer experience his individual earthly life as a continuation of his body-free existence. From now on he took in such impressions on earth as were possible by means of the astrally infected element and which were connected with forces that destroy the physical body. Man experienced this as a dying away of his earthly life. And death, caused by human nature itself, now arose because of it. This points to a significant mystery in human nature: to the connection of the human astral body with illness and death.

Another important effect of the luciferic beings on the soul element was that now, with humanity having been ‘cut loose’ from the divine-spiritual beings, fear and anxiety could arise as a direct consequence of error and freedom. In addition, beings retarded at an earlier stage in the evolution of the cosmos, ‘ahrimanic beings,’ now began to exert an influence in a similar fashion. Put another way: forms of anxiety are the accompanying symptoms of human development towards freedom.

To the extent3 that human consciousness was developed at all, it could foresee how things would go in the future according to the preconceived plan. This consciousness that foresaw the future was lost as the veil of earthly perceptions wove itself before the revelation of higher spiritual beings, and the real forces of the sun beings were concealed in them. The future now became uncertain. And this planted in the soul the possibility of feeling fear. Fear is a direct consequence of error.

But we also see how, due to the luciferic influence, man became independent of certain forces he was previously devoted to with no will of his own. Henceforth he could make his own decisions. Freedom is the result of this influence. And fear and feelings like it are only the accompanying symptoms of this development of humanity towards freedom.

Seen spiritually, fear appeared because in earthly forces, under whose influence man had fallen due to luciferic powers, other powers were active which had become irregular much earlier in the course of evolution than the luciferic ones. Man absorbed the influences of these powers into his being through forces of the earth. They caused feelings which without these powers would have been quite different: the quality of fear. We can call these beings ahrimanic; they are the same as those called mephistophelian by Goethe.

During the course of evolution in later periods, which, following ancient knowledge, lie before the last great flood (Ice Age) and can be called the Atlantean period, the luciferic and now-increased ahrimanic influences approached human beings in the form of delusions, fantasies and illusions.