There are many treatises written on the subject of consciousness expansion, and a number of these allude to the precepts of a philosophical practice called “Magic”. When exploring the fundamentals of magical practice, one discovers that at its essence is the realization of a “magical consciousness”, a sensitized state of being in which one ultimately perceives the interconnectivity of all things included in one’s universe. It is written that upon entering into this realm of universal holism the conscious party will begin to relate to every occurrence in his or her surrounding; the universe opens itself up and begins to communicate directly. This is not always of such a magnitude where inanimate objects begin to speak or Nature personifies herself in some impossible way. It is more like a consistent sense of synchronicity or perhaps an ongoing feeling akin to déjà vu which allows little room for doubt or disregard, an undeniable feeling of integration into the immense web of sentience that pervades the cosmos, each strand detecting reverberations from every intersection. The objective of achieving this awareness is empowerment of the individual, who, upon this development in consciousness can now manifest his or her will to affect a change that resounds throughout the entire web.
When reading Steiner, one understands that he is speaking from a magical consciousness, and when he communicates from such a place is using what we can consider to be a “magical language”. As all areas of magical practice subsist on the notion that there is a subtler influence guiding all actions, so too is the speech assigned to it an attempt at truth only adequately expressed through a series of symbols we call language. The magical use of this language is filtered through what we’ve been conditioned to accept as normalcy, and thus filtered often comes across as cryptic in our literal sense of understanding speech. This is why Biodynamics may seem so difficult, and why Steiner’s lectures on the subject may appear alien. His methods for doing things are immaterial; they are more vibrational.
My inspiration for introducing this blog entry in such a tone is a neighbor of the Farm named Doug, who was present for our mixing of the BD#500 preparation. He’s the bearded gentleman in the red cap from the video. Doug referred to someone who coincided with a memory I was carrying from a class I had attended the week prior – a scientist named Masaru Emoto. A young woman in my class had written a prayer on the dry-erase board for everyone to see, and (although I was not to know the name of the Japanese scientist who had created the prayer until Doug uttered his name) Masaru Emoto had written it. It was a prayer meant to heal the waters of Fukushima, which had recently endured a nuclear crisis in Japan. Emoto has conducted a series of experiments with water, and one of his conclusions from these experiments is that human language directed at water droplets affect the behavior of the water. The prayer on the board in class ignited discussion on the reported efficacy of prayer in general, which prompted me to question to whom or what the power of prayer is to be attributed. Debate ensued, and I asserted that when one prays, he or she is admitting the divine power in his or her self and in his or her Word. Prayer is meant to be an emission of one’s own divinity, directed at oneself, imbuing the subject of the prayer, which is made indistinguishable from the one who prays. The prayer to heal water is meant to heal holistically, beginning with the power of one’s own word.
So, when Doug mentioned Emoto, I began to ruminate (as a cow chewing its cud) on the essence of what we were doing with the 500 prep. Of course, this was ritual, from the burying of the horns six months ago to the one hour of stirring in which we were then engaged, and as I stated in the last blog, ritual is a means for the expansion of one’s consciousness. The ritual itself is superficial; it’s the willful manipulation of the time required to prepare the BD500 and the deliberation of our actions that create a shift into a more profound or poetic way toward accomplishment. The preparation, once prepared, is something accomplished, and this prepares our selves for the further success of our crops. The completion of the task, marked by the energized focus of Steiner’s lecture, imparts the energy directed at the soil into the purveyor of the preparation. This sense of completion reveals the power of the applicant in regards to the integrity of the farm.
As for the poetry inherent in this way of doing, this was realized when my son asked to join me in spraying the field. As he sprayed, I asked him to imagine that the spray gun was a magical wand, or, better yet, a conductor’s baton from which he was propelling musical droplets onto the soil, enthusing the ground with the energy of their notes. Later, at home, we imagined that when one conducts an orchestra, the music we hear is not really coming from the instruments but is sounding from the tip of the baton. In concrete reality, this belief is absurd – everyone knows that the sounds are made by the drawing across or plucking of strings, by breath passing through reeds, by skins and metals struck in time. Then why the simple wooden stick waved before our eyes? This is an analogy for the phenomenon of magical thinking.