The Religion of Science–A Need for Dynamic Spiritual Science based on Functional Thinking

My high school biology teacher was married to the minister of the Congregational UCC church that I occasionally attended growing up, and I remember always thinking that it seemed like an odd pairing for a marriage. I wondered if they fundamentally disagreed on big issues, such as creationism vs. evolution. Did he regard his thoughts and experiences as more valid than hers because he was a scientist, meaning his thoughts were based upon fact, while she was a Christian minister, meaning her thoughts and experiences must be based instead upon belief and faith? This thought of mine, that spirituality and material science were mutually exclusive, was rooted in a mechanistic thought structure, which I now see to be a product of our current stage in the evolution of consciousness. Our world is increasingly polarized in an unhealthy way, and when it comes to medicine, the schism between modern evidence-based medicine (EBM) and complementary and alternative medicine (CAM) has often resulted in the close-minded viewpoint that EBM is the system based on science, while CAM is based upon belief and faith. A closer look will show that the atheistic worship of modern material “science” has morphed into the realm of religion. In order to bridge the gap between the religions of materialism and mysticism, one must adopt functional thinking, which allows for actual scientific progress based upon a desire to un-cover truth, not a desire to prove that which is already currently accepted.

…in progress

To begin to understand how evidence-based medicine, which relies upon scientific research done using the scientific method, is becoming more and more like a religion

Talk about principle. Using principle is simple (quote from Reich). It allows us to not have to keep doing continual research about ever-more complicated biology, trying to “find links” and determine causation. It should be done in order to discover patterns, to confirm the patterns, but not to replace principle.

Observation is legitimate and crucial. We can literally observe that the scientific “word of the day” is constantly shifting–abundant examples. (Kuhn and Barfield). So, what is Science? Can we not include direct, spiritual observation and intuition? So you can’t “prove” the vital force, materially, but anyone can directly observe it’s existence. So does scientific “proof” mean that we only look to material “proof?” This is one-sided science–or is it actually religion? If you can’t touch it, is it not there? The scientific word of the day is a reflection of the consciousness of the day–breakthroughs in science always come from some sort of branching out within consciousness first- an intuition, a postulation- unbiased, disregarding what is already “known”, disregarding the “rules”. That which keeps us locked into certain paradigms then must be BELIEF! isn’t that religion? I BELIEVE the current paradigm, so I will align my views of what is real, what is “scientific” based upon that. An open mind is a scientific mind. A scientific mind is willing to refute what is “known” to be “true” because it is always willing to acknowledge that it perhaps may be a perspective based upon many, or even just one, BELIEF, that holds the whole paradigm in tact. Not knowing mechanism is not enough to throw out legitimate observation of phenomena.

In Heilkunst, we develop different sensory organs. Gemut. the “feeling”. Important to GROUND them into the material, sensory world, as to not be “immersed in a world of dreams and fantasies.” (mysticism). The other end is materialism. We need to strive for functionalism (Reich). This is true science. “Belief” and “Religion” happens in both mysticism and materialism. Scientific thought, and scientific breakthroughs come from functional thinking.

quotes- refine, weave

get other quotes from Reich: God, Ether, Devil; Cosmic Super-imposition


WHATEVER may arise in course of time from anthroposophy, in regard to the sphere of medical knowledge, it will not be found to be in any disagreement whatsoever with that which is understood to-day as the orthodox scientific study of medicine. It is easy, in looking at the question from the scientific standpoint, to be deceived about this, because from the outset it is supposed that any study which is not founded upon so-called exact proof, must be of the nature of sectarianism, and cannot therefore be taken seriously by the scientific observer.

There cannot therefore be any question that the following statements are merely the polemics of dilettantism, or unprofessionalism, leveled against recognised methods of healing. The whole question turns solely upon the fact that during the last few centuries our entire world-conception has assumed a form which is limited by investigation only into those things which can be confirmed by the senses — either by means of experiment, or by direct observation — and which are then brought into relation with one another through those powers of human reasoning which rely upon the testimony of the senses alone.

This method of research was nevertheless entirely justifiable during several hundred years, because if it had been otherwise, mankind would have become immersed in a world of dreams and fantasies, would have been forced to a capricious acceptance of things, and to a barren weaving of hypotheses.

That is connected with the fact that man, as he lives in the world between birth and death, is a being who cannot truly know himself by means of his physical senses and his reason alone — because he is just as much a spiritual as a physical being.

So that when we come to speak of man in health and in disease we can do no less than ask ourselves: Is it possible to gain a knowledge of health and disease only by those methods of research which concern the physical body; purely with the assistance of the senses and the reason, or by the use of instruments which extend the faculties of the senses and enable us to carry out experiments?

It all rests, therefore, upon our penetration into the profound secrets of Nature. This search into Nature’s secrets — into the mysteries of Nature — is the only possible way to combine the observation of human disease with the observation of the healing agencies. If I know how, let us say, a magnet will affect iron filings, then I know what is taking place. Similarly, if I know in what respect oxide of copper is “spiritual,” and on the other hand what is lacking in the human being when he has the symptoms of exophthalmic goitre, that is to permeate what is called medicine with spiritual knowledge.

The time has now come when, having achieved an immeasurably extensive science of the superficial — if I may call it so — which can have only quite an external connection with art or religion, we must once again seek an initiation-science; but we must seek it with the consciousness which we have evolved in ourselves by means of exact science; a consciousness which, in respect of the new form of initiation-knowledge, will function no less perfectly than it does in connection with the exact sciences.

A bridge will then be built between that world-conception which links the human soul with its origins by means of inwardly conceived ideas, and the practical manipulation of the realities contained in those ideas.

In the ancient mysteries, initiation-knowledge was especially bound up with all that was connected with the healing of humanity. There was a real art of healing. For indeed, the mystery-healing was an art, in that it aroused in man the perception that the process of healing was at the same time a sacrificial process.

In order to satisfy the inner needs of the human soul, there must once again be a closer bond between healing and our philosophical conception of the world. And it is this which a knowledge of the needs of the age seeks to find in the Anthroposophical Movement.

The Anthroposophical Movement, whose headquarters are in Dornach, Switzerland, does not interpose anything arbitrary into life; neither does it stand for any sort of abstract mysticism. It desires rather to enter in a wholly practical way into every sphere of human activity. It seeks to attain with complete self-consciousness what was striven for in ancient times instinctively.

Even though we are only making a beginning, at any rate we are creating the possibility of a return to what, in the ancient mysteries, was a natural, a self-evident thing — medicine existing in closest communion with spiritual vision.

-steiner, An Outline of Anthroposophical Medical Research


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