The Way, the Truth, and the Life - The Josephine Porter Institute

The Way, the Truth, and the Life

Biodynamics centers around fostering, of these three, LIFE. How people choose to use their life remains under their own free power, but the principle of Steiner's impulse centers around everything being in service of life itself. He even speaks how there needs to be almost an informal new priesthood of the earth, of those dedicated to healing the earth.

Similarly, he suggests that the laboratory must once more become an altar, which is to say, guiding spiritual values must illuminate the aspirations of science -- rather than the tail wagging the dog as is often the case. Technology is never neutral -- it is an accelerant. It makes it easier for you to do something, whether or not that something is worth doing. As the late philosopher Roger Scruton said, technology is an "elaborate metaphor for the will" -- it extends our willpower much further than our natural reach.

As such, it is not a coincidence that the fallen angels in the book of Enoch gift humans technical skills. One angel offers metallurgy and cosmetics -- making weapons and makeup. At first this seems like a paradoxical pairing, but both extend the power of the individual over others. A weapon makes you stronger than without the tool, and cosmetics make the wearer more attractive than without that technology. One is Martial, the other Venusian. As a side note, the book of Enoch was considered at least partially inspired scripture by St. Augustine and other church fathers because Jesus and James both quote from it in the New Testament. Relevant to biodynamics is the fact that the book of Enoch is an ancient flexible calendar of the year as well. The fascinating work of Margaret Barker's temple theology is worth exploring for anyone interested in more about Enoch and the first temple tradition. 

The rod of Asclepius, the single snake on a rod, mirrors the brazened (literally copper) serpent that Moses created. The Israelites merely had to "look up" to be healed. Many did, but many refused, preferring their sickly attachments. Incidentally, this same brazened serpent was destroyed by the righteous king Hezekiah because the people had begun to worship the serpent rising on the staff and the powers associated yogic practices might impart. Though quasi-magical side effects (siddhis) are inevitable in spiritual development, they are not the point. In fact, the Buddha forbade his disciples from performing miracles for the reason that people would want the miracles and not real spiritual illumination.

When the inheritance of the evolutionary past (symbolized by the serpent) is sublimated -- virtually crucified -- and is placed in the service of life, then it is for the good of the world. But when the serpentine instincts of the body lead the way, it is the blind leading the blind. We must remember that any innovations must be in service of life. If they serve greater fertility and health, any such improvements may be considered compatible with biodynamics. 

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