Contemplations
by Rev. Michaël Merle
Change is an interesting word because it actually is the word that begins the New Testament, that begins the Christian journey. It is the word that actually changes what has been to what is. It is the world used by John the Baptist to prepare everyone for the Word that will be spoken by Christ Jesus. When we look at Mark’s Gospel we hear the beginnings of the peaching of the Gospel in Jesus’ own words. “His words were: ‘The time is fulfilled, the Kingdom of God is near, change your hearts and minds and fill yourselves with the power of the Gospel’.” (Mark 1: 15)
Metanoia – change! It is what is required. Unfortunately, many people think of it as a once-off event. “I changed! Done!” And yet, as we encounter everything that is in the Gospels we realise that, actually, the whole Christian journey is about change. Every day, in every moment we are in a process of change. This moment is the present, and the moment before is now the past, things have already changed, often without one even noticing. In every moment we are in a new present moment.
A few years ago, a book came out called The Power of Habit by Charles Duhigg. The full title of the book is quite interesting because when we think of habits we think of the opposite of change. Habits are that which we do routinely. However, this book is interesting because of its sub-title: Why we do what we do and how to change. The word ‘change’ is italicised and in red on the cover design. The author decides to speak about routine when speaking about habits. This is very helpful in that when we do something routinely, we do not think about what we are doing. Rudolf Steiner says about habits that our habits are sustained by our living body, that means by our etheric body, our etheric forces. Therefore, our habits that we take into ourselves – those behaviours that in-habit us – need to be living, not dead. If our habits are alive, they are open to change.
Rudolf Steiner suggests that the habits that we have need to be shaken from time to time so that they do not become routine. This can apply even to the way in which we brush our teeth. We fall into a pattern without thinking and it is good to change the way we do what we do. The habit of brushing our teeth is good, but the routine we follow is something to guard against.
We have a wonderful way to distinguish between a routine and a good habit. When we participate in the Act of Consecration of the Human Being it can so easily appear to us to be a routine. We have heard it before, we have seen it before, and for an artificial intelligence observing it, it would look and sound the same. It would come across as routine. And yet we know that in our participation, in our living out this living habit of the ritual, we are open to the reality that it is ever changing. It is never exactly the same.
So, change is what it is to be Christian, to be alive to it. Don’t be surprised by it. We should never be a community that says, “we have always done it this way”, or “that is how we do it”. No, that is how we did it. How are we choosing in this moment by choosing to do it out of the spirit of change? We are naturally fearful of change because we like the security of routine. But every day we wake up is a new day and every day has the possibility to change, and not always be the same. Every day!
We always have an opportunity to look at things and bring about the changes that we need to have in our mindset, in our heart-thinking, in order that something happens.
In the book The Power of Habit the author speaks about a cue. This cue triggers us to go into a routine – I am about to brush my teeth, enter tooth brushing routine! The routine is a repetition, nothing changes. Then we live with the reward of that routine. He says that in order to change the habit – he speaks of ‘cue-routine-reward’ as the elements of a stuck habit – one can’t change the trigger, and one cannot change the reward unless one changes the routine. The example he gives is one of gambling: the cue is the urge to walk into a casino, the routine is a mindset that no matter what happens the feeling that the next try is going to be the winning one, no matter how many losses have gone before, the reward is being stuck in losses. Only if the routine changes will the reward change. The mindset must become that a loss is a sign to stop and leave the casino. The change must be in how we respond to the cue (the trigger). Then he lays out four steps for changing habits.
Metanoia – change! It is what is required. Unfortunately, many people think of it as a once-off event. “I changed! Done!” And yet, as we encounter everything that is in the Gospels we realise that, actually, the whole Christian journey is about change. Every day, in every moment we are in a process of change. This moment is the present, and the moment before is now the past, things have already changed, often without one even noticing. In every moment we are in a new present moment.
A few years ago, a book came out called The Power of Habit by Charles Duhigg. The full title of the book is quite interesting because when we think of habits we think of the opposite of change. Habits are that which we do routinely. However, this book is interesting because of its sub-title: Why we do what we do and how to change. The word ‘change’ is italicised and in red on the cover design. The author decides to speak about routine when speaking about habits. This is very helpful in that when we do something routinely, we do not think about what we are doing. Rudolf Steiner says about habits that our habits are sustained by our living body, that means by our etheric body, our etheric forces. Therefore, our habits that we take into ourselves – those behaviours that in-habit us – need to be living, not dead. If our habits are alive, they are open to change.
Rudolf Steiner suggests that the habits that we have need to be shaken from time to time so that they do not become routine. This can apply even to the way in which we brush our teeth. We fall into a pattern without thinking and it is good to change the way we do what we do. The habit of brushing our teeth is good, but the routine we follow is something to guard against.
We have a wonderful way to distinguish between a routine and a good habit. When we participate in the Act of Consecration of the Human Being it can so easily appear to us to be a routine. We have heard it before, we have seen it before, and for an artificial intelligence observing it, it would look and sound the same. It would come across as routine. And yet we know that in our participation, in our living out this living habit of the ritual, we are open to the reality that it is ever changing. It is never exactly the same.
So, change is what it is to be Christian, to be alive to it. Don’t be surprised by it. We should never be a community that says, “we have always done it this way”, or “that is how we do it”. No, that is how we did it. How are we choosing in this moment by choosing to do it out of the spirit of change? We are naturally fearful of change because we like the security of routine. But every day we wake up is a new day and every day has the possibility to change, and not always be the same. Every day!
We always have an opportunity to look at things and bring about the changes that we need to have in our mindset, in our heart-thinking, in order that something happens.
In the book The Power of Habit the author speaks about a cue. This cue triggers us to go into a routine – I am about to brush my teeth, enter tooth brushing routine! The routine is a repetition, nothing changes. Then we live with the reward of that routine. He says that in order to change the habit – he speaks of ‘cue-routine-reward’ as the elements of a stuck habit – one can’t change the trigger, and one cannot change the reward unless one changes the routine. The example he gives is one of gambling: the cue is the urge to walk into a casino, the routine is a mindset that no matter what happens the feeling that the next try is going to be the winning one, no matter how many losses have gone before, the reward is being stuck in losses. Only if the routine changes will the reward change. The mindset must become that a loss is a sign to stop and leave the casino. The change must be in how we respond to the cue (the trigger). Then he lays out four steps for changing habits.
- Identify the routine – identify when one falls into the rut where we keep doing the same thing and to our surprise the outcome remains the same.
- Experiment with different rewards. See what it feels like to walk out of the casino, in his example. See what it feels like to imagine a different scenario. What does it feel like to budget for the changes we anticipate, or the changes that may not come but are worth considering.
- Isolate the cue or trigger.
- Have a plan.
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The task is to work with a plan. Will the plan change? It is inevitable. Can a plan change? Definitely. Plans are designed to change, but without a plan the changes go unnoticed.
We are planning for change all the time. This gives us the expression: The human being proposes, and God disposes. We plan, but we cannot know the future. All we can know is that it will not be as we imagine. Yet, we should engage in some careful imagining. It will bring us the opportunity to meet change. Planning when we know that we will meet change is an essential part of what it is to be human, and an essential part of what it means to be Christian. Metanoia – change your heart and mind in every moment, all the time. |
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by Rev. Michaël Merle
In February 2020 I wrote a contemplation about perceptions and perspectives. In rereading it and considering what perspectives we should develop today, an enigmatic verse of scripture came to mind. In Matthew 10:16 we read: “Behold I send you as sheep amongst the wolves, therefore be you as shrewd as the serpent and as innocent as the dove.”
The translation can be somewhat complicated to get just right. The verse may be rendered in different ways: the specific characteristic of the serpent can be found to be described as shrewd but also as intelligent, prudent, sensible or wise. What exactly is this characteristic of the serpent? The Greek of the New Testament would suggest that the characteristic may be best translated as mindset. That would mean that we would translate the verse as: “… therefore develop the mindset of the serpent …” We may ask ourselves what does this mean? It would help of course if we understood to what the serpent is a reference. Why refer to an animal not usually considered in a positive light? The serpent in the Garden of Eden is often described as shrewd (cunning and deceptive). Is this the reference being made here? The reference here is to that quality in us as human beings of the rising serpent-like energy of human achievement and effort. It is described in other terms as the rising kundalini. The temptation in Eden may also be thought of in terms of this rising capacity in us to intuit and to the insights (perspectives) we might develop. Our formative life-forces may be thought of in this picture of the rising serpent-like energy. These are the forces we develop and strengthen through the activity of the soul: through our thinking supported by our feeling and made manifest in our words and actions. So, as we are sent out, we should endeavour to develop a mindset derived from our efforts to form our thoughts according to the human desire to comprehend the reality of the world, to understand it and be able to relate to it through our thinking. This is the positive aspect of being shrewd, prudent and wise.
But what of the innocence of the dove? The translation should render the verse: “… and the undiluted focus of the dove …” This allows us to consider the quality described here as purity. This has led to the idea of innocence but, in reality, the purity being described here is one of “undiluted focus”: a purity of purpose. Again, if we understand the reference here to the dove, we may gain a much better insight into exactly what is meant. Here the reference is to the dove-like activity of the Spirit. The image we are needing to cultivate is that of the Spirit descending like a dove and uniting with the being of Jesus in the waters of the Jordan at his baptism. The reference is to the activity of the Spirit in us. This is a description of the purity of purpose that the Spirit inspires in us. This is the experience of grace – the grace of God.
The translation can be somewhat complicated to get just right. The verse may be rendered in different ways: the specific characteristic of the serpent can be found to be described as shrewd but also as intelligent, prudent, sensible or wise. What exactly is this characteristic of the serpent? The Greek of the New Testament would suggest that the characteristic may be best translated as mindset. That would mean that we would translate the verse as: “… therefore develop the mindset of the serpent …” We may ask ourselves what does this mean? It would help of course if we understood to what the serpent is a reference. Why refer to an animal not usually considered in a positive light? The serpent in the Garden of Eden is often described as shrewd (cunning and deceptive). Is this the reference being made here? The reference here is to that quality in us as human beings of the rising serpent-like energy of human achievement and effort. It is described in other terms as the rising kundalini. The temptation in Eden may also be thought of in terms of this rising capacity in us to intuit and to the insights (perspectives) we might develop. Our formative life-forces may be thought of in this picture of the rising serpent-like energy. These are the forces we develop and strengthen through the activity of the soul: through our thinking supported by our feeling and made manifest in our words and actions. So, as we are sent out, we should endeavour to develop a mindset derived from our efforts to form our thoughts according to the human desire to comprehend the reality of the world, to understand it and be able to relate to it through our thinking. This is the positive aspect of being shrewd, prudent and wise.
But what of the innocence of the dove? The translation should render the verse: “… and the undiluted focus of the dove …” This allows us to consider the quality described here as purity. This has led to the idea of innocence but, in reality, the purity being described here is one of “undiluted focus”: a purity of purpose. Again, if we understand the reference here to the dove, we may gain a much better insight into exactly what is meant. Here the reference is to the dove-like activity of the Spirit. The image we are needing to cultivate is that of the Spirit descending like a dove and uniting with the being of Jesus in the waters of the Jordan at his baptism. The reference is to the activity of the Spirit in us. This is a description of the purity of purpose that the Spirit inspires in us. This is the experience of grace – the grace of God.
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So, how do we go out in strength of sending? We do so when we combine our human effort (the mindset we can develop through our thinking and the establishment of clear insight) with the grace of the divine (the purity of purpose provided by the love of God and his blessings in our lives). We do not go out in the hubris of our capacities but rather in the humility of knowing that our efforts are only fruitful when matched with the freely given grace of the Spirit. As we face all the wolf-like difficulties of life, we who go forward (the literal meaning of the Greek word for sheep) should do so through our natural human efforts of soul and through the spiritual grace of the divine freely bestowed upon us.
Grace does not absolve us of effort. Equally effort alone can only lead to an unfortunate arrogance and ultimately to our own downfall. We are encouraged in the words of the teaching of the Christ Jesus to combine the serpent-like effort of human thinking with the dove-like purity of purpose of the grace of God. When our rising efforts meet the descending grace of the Spirit, we are able to go forward in our sending: to meet the challenges of life and to find our purpose and meaning: to create a society of love, justice, peace, truth and freedom. |
by Rev. Michaël Merle
In January of 2018, some 7 years ago, I shared my thoughts on New Year Resolutions, and below is the contemplation I wrote at the time:
It is now customary to make resolutions for change in the new year. Quite often these are met with wry smiles and bets for how long they will last. Jokes aside, resolving something new, something different that speaks with promise for a better life, a healthy lifestyle, a more integrated life path has significant value. The resolutions many take from January first may not last as long as intended but for some it heralds a step, a move in a new and much desired direction. These new year resolutions often focus on physical or spiritual health – a renewed sense of wellbeing.
Of course the church year begins several weeks before the first of January, with the First Sunday of Advent. A prominent Advent figure is John-the-Baptist, often described as a forerunner of the Christ. John’s great message, captured in a word – metanoia, speaks to a change of mind and heart. It speaks to the change in our soul, with its faculties of thinking, feeling and willing, that orientates us to a newly perceived reality. For John-the-Baptist this reality was clear – the Kingdom of the Heavens was close at hand. Zelymans von Emmichoven wrote: ‘…the reality in which we live is the Christ.’ How do we make our resolutions, how do we resolve our lives in light of this reality – living in the truth of the Kingdom of the Heavens, of the Christ?
The word resolution carries more than one meaning. Firstly, it means to settle or find a solution (usually to a problem, riddle or area of concern). Then it also means to decide firmly on a course of action (the meaning most closely associated with our new year resolutions). Among its meanings is the little thought of meaning of something seen at a distance turning into a different form when seen more clearly. An example of this meaning could be expressed in a sentence such as: ‘The orange light resolved itself into four roadwork lanterns’ or ‘The Hubble Telescope was able to resolve six variable stars in M31’. This idea of being able to separately distinguish is an important component of a resolution.
Hence, we might say that a resolution requires us to come close to the true reality of things, to be able to distinguish what is of true importance and then be able to decide firmly to act in accordance with such a vision. In this way we find a solution to the question of meaning in our lives – an activity that belongs not only to the beginning of a year but rather more importantly the beginning of each day.
It is now customary to make resolutions for change in the new year. Quite often these are met with wry smiles and bets for how long they will last. Jokes aside, resolving something new, something different that speaks with promise for a better life, a healthy lifestyle, a more integrated life path has significant value. The resolutions many take from January first may not last as long as intended but for some it heralds a step, a move in a new and much desired direction. These new year resolutions often focus on physical or spiritual health – a renewed sense of wellbeing.
Of course the church year begins several weeks before the first of January, with the First Sunday of Advent. A prominent Advent figure is John-the-Baptist, often described as a forerunner of the Christ. John’s great message, captured in a word – metanoia, speaks to a change of mind and heart. It speaks to the change in our soul, with its faculties of thinking, feeling and willing, that orientates us to a newly perceived reality. For John-the-Baptist this reality was clear – the Kingdom of the Heavens was close at hand. Zelymans von Emmichoven wrote: ‘…the reality in which we live is the Christ.’ How do we make our resolutions, how do we resolve our lives in light of this reality – living in the truth of the Kingdom of the Heavens, of the Christ?
The word resolution carries more than one meaning. Firstly, it means to settle or find a solution (usually to a problem, riddle or area of concern). Then it also means to decide firmly on a course of action (the meaning most closely associated with our new year resolutions). Among its meanings is the little thought of meaning of something seen at a distance turning into a different form when seen more clearly. An example of this meaning could be expressed in a sentence such as: ‘The orange light resolved itself into four roadwork lanterns’ or ‘The Hubble Telescope was able to resolve six variable stars in M31’. This idea of being able to separately distinguish is an important component of a resolution.
Hence, we might say that a resolution requires us to come close to the true reality of things, to be able to distinguish what is of true importance and then be able to decide firmly to act in accordance with such a vision. In this way we find a solution to the question of meaning in our lives – an activity that belongs not only to the beginning of a year but rather more importantly the beginning of each day.
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Now as we begin 2025 (a quarter of a century into the 21st Century) we could contemplate a deeper reality at play in this consideration of the word: resolution. When describing the components of will-forces in the various aspects of the human being, Rudolf Steiner spoke about how drive, for example is a will-force connected to our etheric (life-formation force) body, and desire is a will expression connected to our astral (emotional) body. The main point of his lecture was to speak about the importance of motivation (as the will expression of our I-organisation). He also spoke about those aspects of our future development that have yet to find full expression. The will-force manifestation of our future Spirit-Human self is resolution. This speaks to the condition of our future will expression where what we resolve comes into reality. Here a very important aspect of the word is understood. When we resolve something, we are solving the problem, the issue, the matter at hand. We are bringing it to its ultimate conclusion. When we are able to resolve within ourselves what is being asked of us as human beings today, we are beginning the process of resolution such as it shall be in our future endeavours. May we find the resolution within to face the future which is coming towards us: the true image of the future Human Being.
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