Business practices in the light of Anthroposophy.

Business practices in the light of Anthroposophy.

David Wertheim Aymes Chief Executive Officer of the Bosun Group shares ideas on how one can turn the mission statement of any company into a reality, how to assist in the process of transforming ideas into reality in terms of efficiency and quality products. “The most exciting aspect of business is that our ideas become reality. If we have no ideas, then some other reality happens that is not what we want. So let’s have clarity, simple clear ideas, on what we want out of production and let’s give our staff the chance to have the clarity and skill too. This way we will move towards the reality that we have has an idea. Our customers will get what they want when they want it.” Inspired by the basic book ‘Knowledge of Higher Worlds’ written by Dr Rudolf Steiner, David has developed various exercises with his staff to develop the process of transforming clear simple constructive ideas into reality.

AN IMAGINATION by David Wertheim Aymes
Magic begins when I find realities in the simple things around us – in my ability to objectively meet the world with love and openness and with basic, grounded, discipline of soul, exercised by the ‘’I’.
Can we confirm that what we see is actually a consequence of a spiritual activity? In collecting the facts about copper, with an open mind, we may for example discover the following broad facts:

Five hundred years ago, or around 1500 AD, copper was found in utensils and jewellery. Most copper reserves were under the ground in an unprocessed form. In the 1800’s copper was present in many more physical locations e.g. for lighting. In the early 1900’s copper was even more widely visible above the surface of the earth wherein it had lain for millennia in cars, water pipes on trains, more utensils, in many homes, not only of the rich. In the late 1900’s copper was everywhere – in kettles, fridges, computers, household wiring, every street light and every radio.

If we consider how the various copper products got there, we can determine the following. Firstly, the original copper items were rough and large. In the early 1900’s copper was used in an immense number of electrical cable installations that required a lot more processing than utensils did. More recently, copper is found in very fine and processed forms, even as refined as film and very fine wire. Secondly we can say that copper products proliferated exponentially from the late 1800’s until the late 1900’s in the complex process of electric cabling, and then becoming very fine and detailed.

The exercise here is to take one inner picture every year of where copper manifested on earth over the past 500 years and to string these ‘slides’ into a sequence of pictures that you then show to your inner eye at motion picture speed. One will see before ones inner eye copper starting underground and as this motion picture progresses, one sees it being extracted from the ground, exponentially, and converted into more and more products, with ever refined technology and automation, which towards the end of the motion picture become very fine components of computers and other instrumentation. Not only this, but you will also see that copper is spread over the surface of the world mainly where humans live and not much where there is no human settlement.

What came first, the movement of the physical copper in the motion picture you just experienced, or the thought that man needed the best material available to conduct electricity? Of course, the movement of the physical copper did not happen on its own, with mankind only watching its movement with interest. It moved as a consequence of mankind’s thinking and development of consciousness around electricity, copper, and many other areas of knowledge and lead to ever increasing levels of automation etc. The deduction can be made that as mankind mastered his thinking, the movement of manifested copper accelerated, with large rough products becoming smaller and finer in greater volume only at the end. It could only appear like this because mankind dominated copper, in his thought world, in a progressive way.

Thoughts are spiritual; they have no material substance. If one puts on a pair of magic glasses that see only copper and nothing else, one would see, if one flew around the earth, webs of copper everywhere. One would see them from 30 000ft above sea level, also really fine webs if one zooms in close or uses a microscope. The surface of the earth is covered in a web of copper with the odd copper vase, fruit bowl, watering jug or fire screen also visible. Did the copper move there on its own or did man’s thinking initiate this incredible migration of copper from within the earth to this mass of webs? From this experience, and in the interest of our future, one could say that certain questions would follow logically:
What are we doing with our current thinking each day?
What are we creating?
How do we prepare and exercise our imagination?

David Wertheim Aymes welcomes comment and questions

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2 Responses to Business practices in the light of Anthroposophy.

  1. Caryn O'Reilly says:

    The Renewal of the Social Organism
    Rudolf Steiner

    “The contradiction that has gradually developed between the self-imposed tasks of nation-states and the tendencies of economic life is one of the most significant facts of recent history. The nation-states have sought to draw the regulation of economic life within their boundaries into the sphere of their responsibilities. Persons, or groups of persons, who administer economic life seek support for their activities in the power of the state. One state confronts the other not only as a separate cultural and political realm, but also as a bearer of the economic interests at work within the region. Within the national states, cultural and political interests become entangled with those of the economy.”
    Rudolf Steiner, Social Future 2: The International Economy and The Threefold Social Order

    A Necessity of the Age

    The health of the social organism depends upon its articulation into three independent spheres: a spiritual-cultural sphere, a legal or rights-sphere, and an economic sphere.

    • Caryn O'Reilly says:

      The Threefold Social Organism

      The spiritual-cultural life free to shape itself according to its own spiritual impulses in education, art, science and religion.

      The sphere of rights built up democratically through the interaction (direct or representational) of people on equal terms.

      The economic life extended solely to the production, circulation and consumption of commodities.

      The Social Organism’s Restoration to Health

      The Threefold Social Organism is compared with the total essence of the human organism which exhibits three complementary systems, each of which functions with a certain autonomy.

      The head-system through the nerves and senses.

      The circulatory and rhythmic system through respiration.

      The metabolic system through the organs of nourishment and movement.

      When human thinking and feeling learn to sense the vital potentialities in contemplating the natural organism and then to be capable of applying this sensibility to the social organism the restoration to health will begin and if this social organism is to function in a healthy way it must methodically cultivate three constituent members.

      Economic life is compared with the head-system through the nerves and senses.

      Civil Rights is compared with the circulatory and rhythmic system through respiration.

      Spiritual Culture is compared with the metabolic system through the organs of nourishment and movement.

      Economy – the head system through the nerves and senses

      The economy will be considered first because it has so evidently been able to dominate human society through modern technology and capitalism. This economic life must constitute an autonomous member within the social organism, as relatively autonomous as is the nervous-sensory system in the human organism. The economy is concerned with all aspects of the production, circulation and consumption of commodities.

      Civil Rights – the circulatory rhythmic system

      The second member of the social organism is that of civil rights, of political life as such. What can be designated as the state, in the sense of the old rights-state, pertains to this member. Whereas the economy is concerned with all aspects of man’s natural needs and the production, circulation and consumption of commodities, this second member of the social organism can only concern itself with all aspects of the relations between human beings which derive from purely human sources. It is essential for knowledge about the members of the social organism to be able to differentiate between the legal rights system, which can only concern itself with relations between human beings that derive from human sources, and the economic system, which can only be concerned with the production, circulation and consumption of commodities. It is necessary to sense this difference in life in order that, as a consequence of this sensibility, the economy be separate from the rights member, as in the human natural organism the activity of the lungs in processing the outside air is separate from the processes of the nervous-sensory system.

      Spiritual Culture – metabolism

      The third member, standing autonomous alongside the other two, is to be apprehended in the social organism as that which pertains to spiritual life. To be more precise, because the designations ‘spiritual culture’ or ‘everything which pertains to spiritual life’, are perhaps not sufficiently precise, one could say: everything which is based on the natural aptitudes of each human individual; what must enter into the social organism based on the natural aptitudes, spiritual as well as physical, of each individual.

      The first system, the economic, is concerned with what must be present in order for man to determine his relation to the outer world. The second system is concerned with what must be present in the social organism in respect to human inter-relationships. The third system is concerned with everything which must blossom forth from each human individuality and be integrated into the social organism.

      Rudolf Steiner, Basic Issues of the Social Question, Finding Real Solutions to the Problems of our Times

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