Christ as the Lord of Karma - and the nature of the multiplied resurrection body of Christ

Let us here specify shortly what the multiplied phantom of Christ is and is not. The restituted phantom of Jesus of Nazareth descended after His death, first to the 7th and then to the 8th interior layer of the Earth. Here it persisted in spite of the suric destruction and was su!se"uently ta#en !y the Christ$% throu&h the process of resurrection, formin& the resurrection !ody of Christ ' an em!lem of spirit man. Confrontin& and o(ercomin& the three powers of e(il in the descent and ascent throu&h the interior layers of the Earth, the resurrection !ody of Christ constitutes a template for this essential process, which is &oin& to lead e(ery human % and spirit to its final spiritualization in the future planetary sta&es, !uildin& on the redemption !y Christ. Hence this template was multiplied spiritually and distri!uted to e(ery human spirit as a matri) for its own resurrection, !ut not as an indi(idually restituted phantom, nor as a ready$made spirit man. The resurrection !ody of Christ is not a "uasi$material or second, etherically refined, physical !ody, ha(in& &ross material properties li#e the a!ility to uphold the physical !ody without food and drin#, &i(in& special powers of sensation or any such thin&. %t is a template for the process of human spiritualization throu&h the resurrection ' that is* the spiritual wor# of the % on its lower !odies, confrontin& and o(ercomin& e(il. That the multiplied resurrection !ody of Christ is not su!stantial, !ut a template, does not mean that it is not effecti(e ' on the contrary. %t is in fact a total reconditionin& of the spiritual situation of the human % on the !asis of freedom and creati(e lo(e. Hence, it is completely up to the in(idual human % to choose, how it wishes to respond to this redemptory &race and implement the new condition. %n order to understand the immediate implications of this reconditionin&, we need to loo# at three other interconnected structures ' the reappearence of Christ in the etheric, the risin& of the dead, and Christ as the Lord of +arma. ,e #now from -udolf .teiner that Christ has !ecome the Lord of +arma at the end of the last century. This means that the human spirit can now ha(e its earthly #arma arran&ed !y Christ. ,e also #now that Christ has !een present to all men in the etheric since /011 as a source of encoura&ement and consolation. The one process, that e)plains and connects these two e(ents, is what has !een called the risin& of the dead in Christian apocalyptics. 2rom the reappearence of Christ in the etheric and forward, there has !een an on&oin& openin& up of successi(e layers of e(il !ound in the interior of the Earth, the #in&dom of the dead, and a releasin& of the pertainin& indi(idual and collecti(e #armic structures, or the dead. %n the perspecti(e of the indi(idual, this process entails a much deeper access to these aspects of e(il throu&h the dou!le and the shadow of the e&o, !ut only if there is a !alanced crossin& of the threshold and a conscious meetin& with the lesser &uardian. .tartin& the confrontation with and inner wor# on these indi(idual and collecti(e #armic aspects ' the cast off dou!le structures from earlier incarnations ' can only !e endured throu&h an inner contact with the etheric Christ, recei(in& His encoura&ement and consolation, when we ha(e to weep for oursel(es and humanity. 3n the other hand, this wor# is actually a speedin& up of the process of #armic a!solution, when done freely and in earnest, and it leads up to the rearran&ement of our #arma !y Christ, the new Lord of +arma. This com!ined process is nothin& !ut the spiritual acti(ation of the template of resurrection, distri!uted to the indi(idual human spirit from the resurrection !ody of Christ. %t is the (ery meanin& and effect of this template, startin& the indi(idual process of !ecomin& spirit man. The finer cali!rations of this process in time and su!stance is discussed in our essay, After 2012 the time of the Asuras . %t suffices here to say, that the process started up as a preparation for yet another landmar#in& spiritual e(ent and reconditionin& of the human %, the third .orat impulse in /008, and the ensuin& acti(ation of the suras as the directin& principle of e(il, which is primin& the lower e&o for the war of all a&ainst all. Conse"uently, the human % is now effecti(ely suspended !etween those two spiritual influences and conditionin&s* 3n one side the template of resurrection, on the other the impulse to total e&ocentricity. Now, what does the rearran&ement of indi(idual #arma !y Christ, the Lord of +arma, actually entail4 ,hen tryin& to answer this "uestion, we are !y the same to#en specifyin& the re"uirements of social !eha(ior and indi(idual responsi!ility in any "ualified process of conscious wor# with #arma in &roups of people or one to one ' li#e the wor# -udolf .teiner initiated and had wanted to see within nthroposophy. +arma must of course always !e a!sol(ed, !ut we !elie(e it can !e used freely and acti(ely and arran&ed !y Christ, so that it wor#s to !rin& all creation closer to Him. This is a reality which is 5ust in its (ery

!e&innin&, and we ha(e only the first (a&ue e)periences of its wor#in&s. Hence we are hesitant to say too much a!out it, and nothin& can !e definiti(ely understood yet, we thin#. ,ho are we to 5ud&e #arma6 7ut it is clear from the a!o(e descriptions that the openin& up of the dimensions of collecti(e e(il and the releasin& of deeper #armic, cast off dou!le structures imply an inner and accellerated #armic wor#. Now, the compensati(e and relational aspect of #arma re"uires that #armic structures are a!sol(ed in the social dimension, either directly or indirectly, so how can that !e compati!le with this inner wor#4 %f, on the other hand, the collecti(e structure of e(il is opened up and this inner wor# made possi!le, should there then not !e indi(idual freedom to follow Christ on His descent and a!sol(e #arma without a need for a linear social recompense4 This is where the rearran&ement of indi(idual #arma !y Christ as the Lord of +arma !ecomes essential. Normally, the #arma of a lifetime was more or less prearran&ed or prepac#ed !y hi&her spiritual !ein&s !efore an incarnation, and it was a!sol(ed mainly in the social dimension throu&h meetin&s with other indi(idualities. 7ut now the Christ$!ein&, an aspect of 8od, is here in the earthly dimension6 ,e really ha(e to understand the implications of this6 Thin&s are not as they were !efore, far from. %f we thin# a!out it un!iasedly it !ecomes clear, that the spiritual process of a lifetime can !e rearran&ed and accellerated in freedom and !uilt into the unfoldin& Christ$impulse while we are in incarnation. ,hy would that not !e possi!le if Christ is present e(erywhere in the etheric, if the collecti(e e(il dimensions are opened up, and if Christ is Lord of +arma4 +arma can !ecome a more acti(e and free decision, !ased on inner wor# ' a spiritual and e)istential aspect of our relation with Christ, where parts of our compensati(e #arma is rearran&ed and reor&anized into a more pro&ressi(e and collecti(e #arma, followin& a scheme !eyond our understandin&, which wor#s in total for the hi&her !enefit of the Christ$impulse in e(ery man. This a!solution of #arma is no less painful or instructi(e than normal #armic settlement, and it is connected with sacrifice too, while somehow the compensati(e element is e"ualized !y Christ in a hi&her fashion. 3ur #arma is put into a more comple) and ad(anced conte)t or spiritualized, so that it ser(es other purposes at the same time. %n our e)perience, different spiritual !ein&s and wider spiritual connections and patterns are also in(ol(ed in this de(elopment. There is a "ueuin& up !y former spiritual incarnations and &uides wishin& to !ecome up&raded to these new circumstances ' !e christened, if you wish ' as they in(ol(e themsel(es in any such attempt to dismantle compensati(e #arma and #indle pro&ressi(e #arma. This is due to the fact of their !ein& coresponsi!le for the collecti(e #arma of man#ind, for e)ample throu&h reli&ious traditions. nd on the other hand the e(il powers try to !loc# spiritual incarnation and the etheric dimension of Christ. This is the comple) spiritual !ac#&round for our apocalyptic and accelleratin& times. ,hen spea#in& a!out the inte&ration of #armic structures in social meetin&s and &roups there is often a "uite simplistic understandin& of this new dimension. %n practice, the #armic structures !ecome second identities to the self$ima&e of the e&o and the le(el of "uarrel is enhanced correspondin&ly. 3ften the #armic structures are seen as refined spiritual elements and not as the cast off dou!le structures and lower disposals from the e(il layers. .o, why would you need any consolation from Christ4 nyway, the #armic dimension is understood primarily as a compensati(e scheme and interpreted !y the e&o throu&h its solar ple)us ' and then we ha(e the cry for compensation and reco&nition and the will to perpetuate the #armic interaction and conflict. The #arma is li(ed out in a way that creates new #arma. The #armic structures are incorporated into the indi(idual life strate&y with its e&oistic !ondin& and relational drama. 7ut is this charade the meanin& of the openin& of the #armic dimension in the first place, or is it e(en the true #armic reality4 ,as this openin& up not an in(itation to a!sol(e and dissol(e #armic !onds and mo(e from the compensati(e to the pro&ressi(e aspect of #armic structures4 3nly this implies the sort of inner wor# and confrontation stipulated a!o(e !y all the in(ol(ed parties. They will ha(e to follow Christ on His descent indi(idually in a mutual and parallel process, and this re"uires inner and outer transparency, control of solar ple)us, real insi&ht in your own e&o$shadow and dou!le and so forth. Then, with a sacrifice of the lower e&o, the #arma can !e for&i(en and a!sol(ed throu&h a more collecti(e and unselfish structure. 7ut if one party is not willin& or capa!le in Christ to underta#e this descent now, should there then not !e freedom for the other indi(idual to follow Christ, lea(e the #armic structure sol(ed unilaterally !ehind and ta#e refu&e in the final redempti(e power of Christ for all men4 ,e understand fully, how this decision can !e tric#y and used as an e)cuse for not &ettin& socially in(ol(ed in difficult relations with #armic underpinnin&s, !ut on the other hand there is an ur&ent need for a new type of spiritual responsi!ily, honourin& the freedom of the consciousness soul and the spirit self. ,ith Christ as the Lord of #arma we are set free to wor# with the spirit on #arma.

Let us &i(e you an e)ample of this type of dilemma, wor#in& on a #armic #not within a family structure. The structure &oes !ac# to old E&yptean times and in(ol(es Luciferic$ hrimanic cast off dou!le structures with a !ac#&ound in ritual ma&ic on !oth sides of a latent conflict. t a point of inner clearence and transparency of the #armic structure !y one party of the conflict, the followin& lucid dream came up to&ether with direct ener&y contact with a demonic le(el. som!re !asement comple). The e)tended family is cau&ht in deep cellars. n o(erlyin& courtyard, where a confrontation too# place with a surprizin& outcome. n old E&yptian won the contest, and only the % of the dreamer, the witness, #nows the result of it. There is a standpipe runnin& with water, and the % closes it, since it is o(erflowin& the deeper cellars and drownin& e(ery!ody there. Then the % is a!out to lea(e this whole comple) and mo(e away, when suddenly a sharp s"uare of !rass plun&es into the wall ne)t to it. %t was launched !y a demon, who draws itself upwards from deep !elow in the !asement. This !ein& attac#s the whole ener&y system of the dreamer with a painful electric and ma&netic ener&y. %t will not accept the outcome and wants to turn the water on a&ain. 9This attac# of ener&y was &oin& on in wa#in& condition.: Now, we ha(e here the inner reality and representation of a #armic structure that is sol(ed unilaterally !y one party to the le(el of #armic insi&ht and an understandin& of how #armic structures sometimes run and spread in family lines. The ne&ati(e ener&y ;the runnin& water<, streamin& in the confluent and unconscious le(els of the family ;the cellars<, is !loc#ed, and the % has indi(idually inte&rated and sol(ed the #armic structure ;the old E&yptian with a #nown identity< and is a!out to lea(e the ;#armic, psycholo&ical< comple) !ehind. 7ut this le(el of insi&ht implies a confrontation with the #armic dou!le structure of the other party too ;often they are partly collecti(e structures<. This !ein&, which is not reco&nized and dealt with !y the other party throu&h the dou!le and the e&o shadow, e(idently wants to continue the conflict and its e(il conse"uences. t that point the dreamer had already confronted his own cast off dou!le structure in order to &et to the #armic identity of the pro!lem. This is where is !ecomes necessary to sol(e the situation with help from Christ, the Lord of +arma. 7ecause, it ma#es no sense to lea(e the future #armic arran&ement to the lowest common denominator of human unconsciousnes, the unreco&nized demon. ,hen you ha(e &one to the len&hts of identifyin& the #armic !ac#&round and are only met with persistence and denial, then there is a choice of freedom in Christ. This demon wants power in the form of outer succes !ased on ma&ical attraction and su&&estion, popular as e(er !efore, and any transaction on these conditions with the other party would only char&e the dou!le with more ener&y ' hence the karmic dilemma and why Christ has become the Lord of Karma. %f the template of the resurrection !ody of Christ is not !y now indi(idually acti(ated and !ecomes an inner spiritual reality and process in man, and the threshold is crossed unconsciously, then e(il shall manifest all around us in e)cessi(e forms, as it does nowadays. The #in&dom of the dead is opened anyhow ' either as an inside or outside, conscious or unconscious reality. The multiplication of the resurrection !ody of Christ is the indi(idualization and &eneralisation of this process. 7ut without the confrontation with e(il, there is no real inner process, no resurrection, and this is precisely where the pro!lem lies with most spiritual and #armic understandin& and practise today.

Adam Michaelis pproachin& the 2east of .t =ichael, >?/1 Prokofieff versus von Halle the fight over a (non-protected) title - a critical philosophical-spiritual review

Normally we do not name actual persons when discussing the signs of the times, but we can not simply ignore the current quarrel in the heartland of Anthroposophy over esoteric Christianity, the legacy of Rudolf Steiner and the (nonprotected title of being a real !spiritual researcher" (#eistesforscher between the two prominent anthroposophical authors, Serge$ %ro&ofieff and 'udith von (alle) Schismatic eruptions and heretic dismissals are old news in the movement of Anthroposophy * but there are plenty of reasons for ta&ing a closer loo& at this incident) +ith the oddly synchronous publication of two recent boo&s, one by Serge$ %ro&ofieff, Zeitreisen Ein Gegenbild

anthroposophischer Geistesforschung, the other by 'udith von (alle, Anna Katharina Emmerich Eine Rehabilitation, the public dispute between the authors has reached a new level since the publication of %ro&ofieffs polemic supplement or !Anhang" to his boo&, Das Mysterium der Auferstehung im Lichte der Anthroposophie ) ,he level of polari-ation and the e.pected distribution of possible standpoints pro et contra have been enhanced foreseeably, and a deep crac& is spreading in Anthroposophy as an institution) ,his is no trivial dispute/ 0t is an open discord which reveals a fundamental dissonance) 0nstead of plunging into the debate over (personal or general claims to true !spiritual research" * relevant as they might be * we suggest another perspective) +hy not interpret this clash of polarities symbolically and analy-e the multi-leveled structure of the conflict from a dispassionate distance) 0n this approach we do not mean to be disrespectful) +e do not imply that the parties are fully characteri-ed or understood as to their intentions and nature from this perspective) Never would we do that * because who can claim to have any real insight into another person1s relation with #od, spirit or him(her self2 Also, we do not maintain that there is no real meaning or importance attached to the controversy, and we do thin& the authors are trying to sort out the differences of their opinions as ob$ectively as they can) 3ut we also claim that both authors in displaying this phenomenon have entered an archetypical and collective dimension * perhaps more or less reluctantly * and can $ustifiably be loo&ed at impersonally and typified, perhaps even caricatured, since their behavior calls for a reaction from a level common to all man&ind, where humour and wisdom reside) 0t is obvious in spite of every denial of the fact and impersonal disguise * both opponents arguing from the higher authority of Rudolf Steiner and !spiritual ob$ectivity" * that there is a heavy personal involvement on both sides, and that here two polar temperaments, driven by underlying unconscious and collective motives, have collided) +e find it slightly offensive and ridiculous that both parties, at least to some e.tent, seems to be disputing over the revelation of Christ as if it was a piece of personal property and a matter of personal vindication) +hat we, the audience, can learn from this, is perhaps the !all to human" character of any &nowledge and position * even (or especially in the most esoteric matters) As we really do not possess the spiritual grandeur or self-confidence of the disputing authors, we choose here to introduce a relevant philosophical perspective, perhaps with a second motive, since it is today the 455 th anniversary of the 6anish philosopher S7ren 8ier&egaard, the father of e.istentialism, who in our opinion is quite singular and unequalled as a Christian philosopher) ,han& #od, it is impossible to compare 8ier&egaard to anyone else) (e has no replica in his philosophical categori-ations or in his e.istential and artistic approach and lived quite an unusual life) 9et he managed to interpret the spiritual meaning of Christianity in a conceptually modern and universal way) 8ier&egaard was truly himself and (an original if there ever was one) (e was a follower only of Christ) As a master of pseudonymous authorship 8ier&egaard clearly understood the relativity of human opinions, positions and personae, e.cept when e.istence is at sta&e) 9ou may certainly doubt, whether 8ier&egaard managed to &eep a healthy distance, when he himself plunged into a public debate over spiritual matters with the established state church: !0f a religion had been established on the basis, that the moon was made of green cheese, and then ;)555 livelihoods was set up for a man and his family with prospect of smooth promotion, there would be as many priests in it as in the 6anish state church)" * but he fought openly/ And so 8ier&egaard seems to be the right person to consult, when two !spiritual researchers" start using a third dead person as a point of departure for their dispute) 3ecause, 8ier&egaard would no doubt say, how can you even consider to present a spiritual schism you find yourself in with another person in the form of a criticism or defense of a third person, as if any typology can define truth or untruth in what is (pretending to be spiritual and should hence be singular and e.istential2 <nly if you do not have the first person to begin with, he would surely add) +ell, !8ier&egaard" has a relevant point) Something is wrong * as felt by many commentators) #eneralities, !scholarship", !ob$ectivity", !moral indignation" and !accusations of serving evil powers" are used on both sides as a parade for what resembles more personal interests, and even if Serge$ %ro&ofieff is more on level in his last boo&, the whole e.pos= is truly awful) >vidently, the personal and spiritual dimensions are not balanced out in the right way, and perhaps an understanding of this unbalance might shed light over the shortcomings of the milieu that nourishes such a phenomenon) And so, with a little touch of suitable irony and in order to get a sufficient deep perspective from the collective human spirit, we too will use a dead third person and try to imagine how 8ier&egaard * always interested in human affairs and Christian belief and a master of sarcasm * would have commented on this phenomenon on the basis of his philosophy) <nly we will not tear 8ier&egaard to pieces, neither use him as a convenient !alter ego" * and hopefully we will not attac& or defend anyone in particular (miss using his wits) ,he only purpose is to set up a !&aleidoscope of contrasting generalities" that shows the e.istential deficit of the phenomenon, and we are sure 8ier&egaard would not resent that) 6ue to the surrealistic nature of the phenomenon with all its blurring of identity and e.istential reality, we will deliberately use a slightly ironic and defocused style in order to mirror it properly) No need to ta&e anything overly serious that is seriously unbalanced)

?et us first s&etch out some of 8ier&egaard1s ideas) 8ier&egaard identified the point of e.istence with the point of human spirit(uality ) (ence he understood the spiritual meaning of the human 0 in actual e.istence li&e no other previous philosopher) And in this conte.t of the 0 he stated the all-important category of singularity using the descriptive 6anish term !hin en&elte" (die >in-ige, the single individual ) 0n order to further underline the e.istential dimension, he also introduced the category !afg7relsen" (die >ntscheidung, the decision ) ,he human spirit then belongs first and foremost to the e.istential dimension of me (you living our actual life and deciding what to do with it, using our freedom with or without responsibility and necessity * somehow coming to terms with our destiny (&arma ) ,his is where we can meet #od in Christ * as an 0 involved in a life) Not in a system or in any depersonali-ed structure or strategy) ,herefore the e.istential 0 and the mental or even the emotional 0 are rarely identical) @any mental structures li&e thought, idea, imagination and phantasy can be ta&en over and presented as if they were individuali-ed * but they are not/ ,hey can be e.istentially empty) ,he same goes for social and emotional structures li&e relation, membership, practice, identity, role, self-image and so on) 0n many cases it can be deconstructed and you find only shades of an e.istential core or truth therein) 0n reality, the spiritual dimension and all sorts of spiritual content can be perceived and presented in an abstract, general or common outer form that is not individuali-ed or made e.istential as required by the human spirit) ,his can be useful, but should never be confused with the important inner dimension of our relation to #od and Christ in the pure 0) (ence you can master the complete esoteric &nowledge of any tradition or have total access to the audiovisual replay of the life of 'esus Christ in any format (4-6, A-6, n-6 , even with simultaneous comments from the A&asha Chronicle, and you still might not be there yourself) And according to 8ier&egaard that is a most important fact that somehow determines the spiritual veracity and quality of your presence) Although everything that goes in and out of the e.perience of a human being is always slightly individuali-ed as long as we have a personal 0, this does not mean that it is truly e.istential) <f course truth is truth, and we can all be interested in the truth, e.plore it and try to present it * but then there is the truth of the sub$ect, and in spiritual matters that can not be ignored) <ur believing the truth of what Rudolf Steiner formulated as Anthroposophy has also something to do with the depth of his e.istential truth * not as a sub$ectivity, but as a higher order of personal transparency and authenticity) 0n our opinion the !scientific character of spiritual research" propagated as a dogma by both opponents has completely lost sight of this dimension) %erhaps the most wonderful thing about 8ier&egaard1s philosophy was that he too& the material for his thin&ing from in depth observation of the life-strategies and identity formation of his fellow men) (e was a &een spiritual psychologist) And so he put forward his understanding of progressive e.istential levels called !stadier" (Stadien, stages in which a person became increasingly aware of himself, his singularity, his spirit and its unique relation with #od) 9ou could say that 8ier&egaard analy-ed human integrity on the bac&ground of practical e.perience) 0f the e.istence of a person is filled out by anything else but his own 0 and human spirit * through identification, possession, inflation, deflation, imagining, longing and so forth * or this !other" material is not confronted and individuali-ed properly * then there is a distinctive sense of something almost non-human in him) Something is presented as personally and humanly relevant, which is in fact partly devoid of these qualities) A strange, unconscious will operates under a false pretence and (some of the real intentions might not be humane at all) 8ier&egaard understood this alienation (uegentlighed, Bneigentlich&eit very well and detected it in many typical forms and dynamics) (ence his stages) 8ier&egaard called the first stage the philistine (spidsborger, SpiessbCrger * the (large part of any person living a life in superficiality and absolute comparison without true e.istential relation to himself) ,he position, the persona, the member of a club, the follower, the role, the cherished (often false self-image, the personification of public opinion and custom * this was an aversion he had in common with Rudolf Steiner, we thin&) ,a&e a loo& around in your own activities and imaginations and in any social group and try to put a percentage on the level of philistinism therein) <f course much of this content has a human potential in it, and it is often humane in a spontaneous sense representing good will and loving effort) 3ut it is of mi.ed origin, and as the level of confrontation and consciousness arises, the mi.ture gets more and more venomous) ,he naDve &ind-heartedness of most common men can undergo strange transformations as the level of inner e.istential comple.ity increases) ,o be(come a real human is a truly delicate matter) And there can be no human truth without a true human/ ,o be true to oneself is the first (and last requirement) ,his development is seen in the ne.t stage of the esthetic) ,he esthetic (part of a person has somehow (through destiny perhaps been confronted with the possibility and actuality of himself as and 0, but flees immediately in fear and proceeds with a rather narcissistic way of life, mirroring a false, irresponsible and sub$ective self in consumption, pleasure and sensation, using anyone and anything along his way) ,he esthetic repeats variation, so to spea&) 0n his wor&, Either/ r, from ;EFA which by the way was written only two years after @ichael was appointed Spirit of the Age (Archon in ;EF; and the downfall of the ahrimanic spirits commenced * this position was presented in the papers of a fictive person called A, and we will use this term for the esthetic without going into the details of Either/ r) ,his e.istential stage is clearly luciferic and it is all about imagining and getting response to a pretended, often inflated 0) ,he e.istential core is burning hot, and the esthetic person escapes in all and any direction in order to avoid contact with it) ,he esthetic life-strategy is often filled with complicated circumstances li&e in a gallery of mirrors, sensational

outcries, diversion of awareness, elaborated sub$ective e.perience * often on the e.pense of the e.tras in the show) A lot of people are lured to ma&e up their mind and come to a decision as to the veracity of the !real me out there" stipulated by the esthetic) ,he reality of all this fuss shows up in the ne.t progression, which is an intermediary and transformative form) ,he flight and reaction formation of the esthetic (fear becomes pleasure are slowed down as he narrows in on himself) <ften the circus has to be closed down first) Now, instead, the repetition is varied and there is a deep sense of e.istential despair (fortvivlelse, Ger-weiflung , which on the psychological level can manifest as hysterical anger) A comple. situation arises, where spirit and the self is manifested in outward sarcasm and inward irony * in this order) 9ou could say that this is the only form of spirituality the despaired esthetic can bear: (umour as irony) 0rony &eeps up the distance and avoids real confrontation and decision, but at the same time it bridges the falsehood and reveals the truth indirectly) As the irony gets more and more bitter, the esthetic is forced to reali-e the finite nature of e.istence and the need for a decision) 0n order to be himself, he must choose himself and become principled, thereby reaching the ethical stage, where repetition prevails) ,his stage was represented in Either/ r by the papers of B, a $udge) ,he ethical person has character and ta&es upon himself responsibility, serving the ob$ective (and social needs of a situation) 3ut the chosen self is not necessarily the real and singular self due to the common and normative nature of all moral) Although freedom is invested with necessity and is not esthetically arbitrary, there is a lac& of inner freedom and meaning, and a growing condition of e.istential angst is building up as a transformative form) >ither this dynamic is suppressed and the person is withering away and becoming hollow and rigid * ahrimanic, in fact * or else it will lead to the ne.t intermediary state of humour, where there is consolation in the living human spirit) ,rue e.istential humour, li&e ethics, is common to all man&ind, but at the same time it lifts man above mere necessity and finality) +ith humour comes wisdom and mildness) ,he ethical person in his relation with himself then discovers the higher power, #od revealed in Christ, which established this relationship in the first place, and now he relates to this as he relates to himself) And so the person approaches the religious stage, which has two levels) ,he first is more conformist but sincere, and the last is where the inward e.istential (not sub$ective or outward and absolute passion sets in toward the parado. and mystery of the revelation of #od in Christ) 8ier&egaard once wrote: !Revelation is mar&ed by mystery, eternal happiness by suffering, the certitude of faith by uncertainty, truth by absurdityH if this is not maintained, then the esthetic and the religious merge in common confusion)" (ence the real e.istential dimension, the passion of faith, is concealed and no one else can loo& into it) +ell then, on these philosophical premises, how would 8ier&egaard loo& at our phenomenon, evaluated by the content, style and atmosphere of the parties involved and their e.change2 >ven if we do not doubt the sincerity of the selfpresentation by the authors in question, we certainly doubt the e.haustive character of that sincerity ta&en at face value) (ence we can as& this question: <n what level (stage is this phenomenon played out2 0s it predominantly esthetic, ethical or religiousIspiritual (as presumed 2 6o you see any of the intermediary forms in the phenomenon2 +hat e.istential structures are involved in the interaction2 ,he first thing that stri&es the onloo&er is the complete absence of any form of self-irony or humour and hence any &ind of transformative process in or between the authors in their dispute) >vidently they ta&e themselves, their position and their mission e.tremely seriously) Not the slightest trace of any personal distance can be detected) ,he style of presentation is uniformly solemn, grave or earnest, depending on the conte.t, and sometimes slides into selfimportance * more e.pressedly so in the paper of A, but underlying the whole e.position of 3) ,here is a rigid and fro-en atmosphere connected with the self-image and conduct of both parties, which shows up in dire mentali-ation and emotional fatigue) 9ou might even get a picture of something e.tremely outdated and old-fashioned (veraltet, altmodisch * something belonging to past times) 3oth combatants share this character * and many other characteristics as well * and they have much more in common than their disagreement reveals) 0f it was not such a clich= in those quarters, we could actually suspect the involvement of some &ind of &armic matri. here, only the phenomenon at this moment is to heavily anchored in a past tense for any &ind of future to emerge from this) 0t has an echo somewhere long ago where the quarrel continues in a time warp * and perhaps so will its current replay) ,his was destined to be, and they were destined for each other * that feeling is inescapable/ Right bac& to Rudolf Steiner himself there was emotional dynamite in the polarity structures) ,his sensation is yet another reason to interpret the phenomenon as something representative and fatal for Anthroposophy as an organism) 0f we let A and 3 represent the yin and yang of its vital life * and surely this is possible in the way they twist around and mirror each other within a complete li&eness * then you will sense a quality of death, of something stillborn) ,here is neither fathering nor mothering here) ,he old and the new devours each other) ,he male and female qualities are polari-ed inside and outside in a defensive stalemate and can be felt in a totally uncompromising attitude with underlying hysteria) 0f you peal of the differences of opinion you might even suspect a drama of hidden $ealousy (ownership to Rudolf Steiner ) <utwardly A and 3 are equally categorical, the last building

on outer, the first on some &ind of inner authority or steering) ,heir positions and beliefs have a fanatical ring and show an absolute certainty of faith) ,here is no mutual concession or obliging whatsoever and the phenomenon is barren) ,hose qualities: the lac& of humour and personal distance and the negative life (rigidness, fro-enness, harshness, hysteria * ma&es it quite unrealistic to outline the phenomenon as pertaining to a true religious (spiritual stage) At first sight of course, A seems to be very religious indeed, but remember 8ier&egaard1s words: !J if this is not maintained, then the esthetic and the religious merge in common confusion)" ,here is a one-dimensionality and monotony to A1s growing production that in reality is not so different from 31s le.ical approach) (ence we find no mystery in the esoteric teaching, no suffering in the self-complacency, no uncertainty in the dogmatic position, and no absurdity in the trivial speculation, which by the way ma&es the whole phenomenon plain absurd) So where is revelation, eternal happiness, faith and e.istential truth in all this learned spiritual research2 Any e.istential process that goes through despair or angst, moulds and tempers the person in a way, that ma&es such e.treme positions unli&ely, and if you were destined to assume one of them, you would not allow this total polari-ation and wait for it to ta&e on collective dimensions and consequences) 0t is difficult to discern any great human wisdom in the conduct of A and 3, and they both seem to be effectively caught up in relative stagnant e.istential positions) >verything we have seen so far of the phenomenon are mostly displayed within the esthetic-ethical contrast of the aforementioned yin-yang dynamic) A is yin with an inner yang, and 3 is yang with an inner yin) A is luciferic with an ahrimanic core, and 3 is ahrimanic with a luciferic core) <r put in gross caricature: 0nside the voluptuous e.periential dimension of A lur&s the opinionated schoolmistress, and inside the dogmatic esoteric comparisons of 3 lur&s the redeemed believer in the free salvation of the Christmas Conference) (ence the phenomenon as a whole can best be interpreted under the esthetic category of dance (which ma&es 3, the ethical person, the odd and clumsy character ) All the same it was 3, who as&ed for a dance * perhaps a tango and occasionally a dance macabre, but definitely not a minuet * when his inner esthetic was provo&ed, but he will soon be swept away by A) (owever, if this phenomenon comes close to a parody, it is not least because of the stage and the variety theatre, where it is played out) (ence we do not agree with those commentators, who deplore the lac& of !normal" human courtesy (hypocrisy here, and neither do we respect the strategy of A to get social recognition from 3 or see it as anything other than e.actly that * a strategy) Remember, that A is in e.istential denial of 3, and that 3 has a deep despair between himself and A) 3 rightly senses, that the position of A means a dissolution of his own hard-won position of clarity and self-control * everything he believes in actually) 3 is holding bac& chaos, while A is riding on it) 3 loo&s up to an absolute value, held in deep regard, but anything A produces is stamped with that self-appointed mar& of absolutism) ,herefore 3 as 3 must evade A, and A as A will do anything to implicate 3/ (ence it is to the e.istential credit of A and 3 (and reflects their relative sincerity , that they do not bridge their disagreement socially and become philistines as many pragmatics might want them to) 0nstead, they faithfully serve the drama of Anthroposophy/ <r put differently: +ithin the structure of institutionali-ed Anthroposophy, A and 3 are necessarily in conflict and no way out of it can be seen) ,he conflict goes with the territory so to spea&) 0t is a built in feature in the social and intellectual organi-ation of this movement) 0n this respect, 31s first reaction * to deny A a place in Anthroposophy * had a systemic logic to it, although it is e.istentially illegitimate, because how can you flee from your own shadow2 And it is the same structural dynamic that forces A to persist) (ence the interloc&ed positions of A and 3 and their lac&ing e.istential freedom are basically due to a deep unbalance in the formation of Anthroposophy on many levels, individually as well as collectively) 0n order to understand this unbalance you only need to loo& at the epitome of Anthroposophy as a spiritual impulse: ,he representative of man) As in 8ier&egaard1s development of the e.istential stages, we find here the spirituali-ed human 0 balancing out the luciferic and ahrimanic forces * a powerful symbol of human truth that can only be manifested in the actual life of the singular individual reaching the religious stage through the esthetic and ethical) ,his ideal is anchored in the revelation and mystery of Christ, but it was also to a very high degree fulfilled by Rudolf Steiner in his lifetime) ,his created an esoteric surplus or a an increased e.istential value that can lead many people to strong identifications, which in turn can cause inflation) Since the luciferic and ahrimanic powers lean heavily on anyone inspired by this symbol and ideal, there is an enhanced polari-ation of the A-3 polarity in order to prevent true e.istential individuali-ation) And so in 3 you are inclined to identify yourself totally in a self-denying way, while in A you identify yourself totally in a self-asserting way) 3 ta&es on a formal position, while A associates loosely) 0deally, the two positions should be held together in one individual, as they were in Rudolf Steiner, but this is e.istentially and systemically not possible) ,he fundamental problem in Anthroposophy is and was, that no one can follow in Rudolf Steiner1s footsteps and carry on his legacy in a spiritually valid way) ,here is simply to much pretence and to high ambitions at sta&e when you live ne.t door to the representative of man, and the chances are that ?ucifer or Ahriman pops in through the door of inflation and false identification) ,he social culture of Anthroposophy favors the reaction of 3 (self-denial, repetition, acceptance of outer authority , which is clearly manifested in the assertion of a common method of spiritual &nowledge, that no one can actually use, since nothing substantial is ever added to the body of &nowledge brought forward by Rudolf Steiner) <bviously, no one has the spiritual power and credentials to validate

any new &nowledge) 3ut if someone usurps the method in an ad$usted form and produces new &nowledge ad libitum, then at least there is invested a lot of spiritual power in the falsification of it) (ence there is a systemic suppression of the position and reaction of A, which at least has an e.istential germ in it, daring to be individualistic and nonconformist, wanting to steal bac& the privileges and contesting the e.clusiveness of 31s power position) ,his reaction is necessary and provo&ed) 0t is called for in a time, where the Asuras wage war against the human 0 in the singular individual and the Christ of the congregation is insufficient) And so it seems that the conflict of A and 3 was !made in heaven" in order to e.hibit the stale life and negative growth of institutionali-ed Anthroposophy) Never was there any real balancing out of the ideal and the reality, the higher and lower 0, ?ucifer and Ahriman) +ithout a true showdown with Ahriman (Anthroposophy e.isting in a niche, as a timeless dream, and not really earning its way here on >arth there is a dissociation of A and 3, who are partially ta&en over by the luciferic and ahrimanic powers in into.ication (SchwKrmerei and dogmatism) Again, the problem is the increased value that nobody wants to let go of) ,he e.istential deficit, when you can not add anything to Rudolf Steiner, and then add him to yourself without reali-ing, that this is in fact a subtraction) (ence the true dilemma and dividing line between A and 3 can be summari-ed in the following general postulate: 0f it is not a singular phenomenon, then the typology is either luciferic or ahrimanic) And in institutionali-ed Anthroposophy this is a very predominant typology) 0f the conflict between A and 3 then is inseparably and unsolvable bound up with the social and intellectual organism that nourishes it * does that mean, that there is no e.istential solution to it2 +ell, that depends on the freedom of the individuals) Lor e.ample whether A is free not to live out of herself in previous times2 <r if A and 3 can let go of their strong identifications and e.istential depersonali-ation2 ,hat might be difficult to imagine) 3ut then we were delighted to hear the news that 3 has stepped down from 3) Now, when 3 with this initiative has atoned his error of polari-ing A, C can wal& away with a smile after all, we thought) ,hen came this synchronous event that might escalate the conflict further) 3ut we sincerely hope, that C only wanted to correct 31s confusion of the third and the first person and put the record straight) 0f so, the wisdom of Sophia will follow his every step home)

Yours Adam @ay

truly, ichaelis 45;A

,his is the first papers of three in an e.istential discussion of the conflict between Serge$ %ro&ifieff and 'udith von (alle) %lease read the ne.t one, And if !udith "on #alle $ere not stigmati%ed for all the $orld to see ) A #erman translation and debate on this te.t can be found on the bloc, 6ie >goisten, using this lin&: And if Judith von Halle were not stigmatized for all the world to see - an exercise in contrapuntal thinking

Let us first explain our motive for imparting these thoughts to you. In connection with our recent paper on the conflict between Sergej Prokofieff and Judith von alle ! the fight over a (non) protected title " we have been met with the argument# that this is not a conflict between two persons# but of two different opinions ! especially with regard to the understanding of the stigmati$ation event. %he following dichotomy was then outlined as a basis for a full and informed discussion in the &&' about this phenomenon( )ither it is an instance of a uniform typology of stigmati$ation and hence validated as an intervention of the spiritual world *+, or else it is a psychopathological self"mutilation *-,. .ow# this objection is completely beside the main point of our paper# which focuses on a structural understanding of the conflict and its basis in an existential deficit in institutionali$ed &nthroposophy. /ut it is interesting in another way# which we shall explain shortly. .o doubt the two authors have different opnions on a number of issues# and it is also true# that the

matter of von alles stigmati$ation is the sticking point in their 0uestioning of each others spiritual legitimacy and authority. &nd so it seems almost impossible to face this dilemma of von alles stigmati$ation and either escape being pierced by one of its horns or try not to end up in the swamp of the polemic arguments. &nyway# taking sides here is a major failure and a waste of time# since the essence of the conflict lies elsewhere# as we suggested in our paper. .evertheless# there is a need to refute the above objection on grounds of spiritual principle. In doing so we shall absolutely not come to any final decision on the issue of von alles stigmati$ation# any of her activities or her person. %his has to be understood. 1ur primary concern is to clear away the mental coercion of the dichotomy put forward and liberate our thinking from it. 2or exactly the same reason we want to puncture the circle of fascination that spreds out from the stigmati$ation of von alle warranting special claims to authority. In our view this dichotomy is completely false# since *+, and *-, are neither jointly exhaustive# nor mutually exclusive# when it comes to psychopathology in general# and in case of self" mutilation there is no dichotomy at all *since stigmati$ation per definition is something you cannot will,. &ctually there could be any number of specific explanations for one particular case of stigmati$ation ! involving different dynamics and agents in the spiritual world# a varied karmic background and even psychological components ! at the same time. 3ho can contest that4 /ecause# even when the phenomenology and typology of stigmati$ation are presented as rather uniform# this really comes down to interpretation and generali$ation# often within a congregation of faith# as seen historically in the 5atholic church. &s soon as you leave dogmatism behind and claim some kind of general knowledge of the true nature of the phenomenon# you are on thin ice. %here is no consensus possible# since there is no higher authority available and no general criterion of validation and interpretation# which can bind a non"believer. So in our opinion we are back to faith and make believe. %herefore# if you set this dichotomy up as a basis for a free# full and thorough discussion within the &&' of the stigmati$ation event ! then you leave basis only for faith# since no one can seriously opt for *-, as an explanation. ence you have suppressed the unprejudiced and open"minded thoughts on the subject. In fact# this dichotomy is a perfect example of the stale# polari$ed positioning of the mental field# we tried to describe in our paper. 3e do think# that the polari$ation of opinons concerning von alles stigmati$ation ! expressed in this dichotomy and in similar ways of presenting the issue ! historically has been a result of the contributions from many people# who reacted in various ways to this unexpected situation. /ut by now it is a fact# we think# that von alle has been made and6or has made herself a 0uestion of belief# and that free thinking is more or less taken as a hostage# like in the above stated dichotomy. People interested in &nthroposophy is caught in the heavy crossfire of absolute arguments from a Sergej Prokofieff and a Judith von alle with all their esoteric authority# and they are driven into one or the other position of different dilemmas of faith# since there is no mediating rational standpoints available. &s explained in our paper# it is not our concern to mediate this conflict or bridge the dilemma with some sort of consensus model# since we find this futile and false# but we shall here make an initial contribution to the formation of a variety of individual standpoints on the issue *in accordance with our existential orientation,# since there is no other valid spiritual solution to the dilemma. %his# however# can only be achieved in one possible way ! through an exercise in contrapuntal thinking over von alles stigmati$ation. &nd that is what we shall attempt. 1ur thinking does not represent certain knowledge. It is a tentative speculation on the basis of some observations concerning the appearance and manifestations of Judith von alle. In fact# it is a construct# but any construct could reflect some reality. 3hat is conceivable is not altogether alien to what is real. .ormally we do not speculate about named persons# but we think these deliberations are completely legitimate# inasmuch as Judith von alle herself

somehow has made her situation a public matter# and by her actions forced people within the &&' *or interested in &nthroposophy, to make up their minds about it. Steiner himself urged people to start examining karmic relationships and structures# and the use of free and clear thinking is actually a hallmark of his teachings. &lso# at this point so many claims to Judith von alles spiritual credentials and karmic background are in circulation ! some of them put out explicitly or implicitly by herself *hinted at# so that the fantasy of the reader can fill out the gaps,. So why not join the party and become an interactive reader4 1nce again we must underline that the following is only a construct. & mere construct. &ny resemblance with reality is purely accidental. %hough it is seriously motivated# it should not be taken too seriously. It is an antidote# so to speak. /ut we do not take any responsibility for its effects of detoxification# which can cause nausea and severe vomiting in case of acute luciferic poisoning. &nd the reader should be warned not to proceed if in need of faith or certainty. /ecause# like any other mental construct or image ! like any of Judith von alles spiritual descriptions for that matter ! it cannot and will not leave your mind again. It is for ever out there in the collective consciousness# highly reactive and teeming with multi"valence.

!he construct begins now %he *de,construction has to begin with an observation of the course of events set in motion by von alle7s stigmati$ation and the different manifestations by her since that point in time. &t first it seems like von alle is in inner and outer conflict with regard to her independency and her right to personal recognition. %his is so conspicuous# that we think it is a trait of destiny rather than of character and nothing sought out willingly. 1utwardly it is reflected in the controversy with Prokofieff# the early dismissals by representative anthroposophical organs and a lot of commotion involving many people. /ut more important# we notice inwardly *in her writings, a strong tendency to put herself on an e0ual footing and identify herself with what she conceives to be esoteric authority or occult power. In esoteric or occult matters we are met by von alle with an elevated self"image and a confident will to assert herself and her position. .ow# we do not think this self"confidence is *only4, psychologically conditioned *reflecting for instance a need for recognition# a fragile personality or an inferiority complex,. 2or the sake of our construct# neither will we understand this as a face value expression of a fully integrated spiritual authority. 3e choose instead to deconstruct it existentially and see the conflict as a deeply seated will not to be subdued by any such authority or power and6or being overshadowed by it. %his position at least solves the dilemma of either taking over von alles self"presentation completely or reducing it psychologically. 3e have here a new approach# and we only need one construct. 3e think this issue with independence# recognition and an esoteric authority or occult power must have some corresponding karmic background. It would hardly make sense or be possible for any individuality to display all of what von alle has set in motion in the &&' without any such feature. 8eally# there seem to be an occult predisposition or 9esoteric overload: with this individuality# as if it was predestined karmically for seeking its way into the very center of an esoteric society# claiming a position in it ! exactly what Judith von alle has done. In her own understanding# she rightly belongs where she is now. /ut again# we need a new construct and not *just, her own ideas. &nd so ! with some small construction by means of thinking and fantasy ! we try to imagine# what kind of karmic esoteric6occult setting that might be. ere we make use of another observation made by many others too. In some of von alle7s writings we find a strange predilection for a description of elements of black magic# noticeable in connection with presumed attacks on the 5hrist"being. 3e think it reflects something real and speculate in what kind of mental atmosphere these elements do exist. %he only setting in which attacks on the 5hrist"being with procedures of black magic would seriously be deliberated or even carried out would be in an occult circle of *black, magicians# we think. Let us use that element.

&nd so we continue with our construct and deliberate# what else characteri$es this type of setting. %he predominance of astral activity and imaginations# mediumism and the purposeful use of the power of fascination# of course. ;o we see this reflected in the activities of von alle4 .o# that is *made, 0uite unthinkable by now. )vidently# we cannot construct anything out of that. So we need a little help from von alle here. &nd yes# she does know what an astral attack is# because she is absolutely convinced# that she is the victim of this activity from her opponent*s,. So this is still imaginable# and somehow von alle is on level with that# being tormented as in the 9flowering period of the in0uisition:. 2or some of her time then *and some of her experiences,# she does connect up with the astral plane after all# and this fits in nicely with the occult magic setting and mental orientation. &nd then there is this peculiar detail that no photography is publically available of von alle# as if she is afraid that somebody might get close to her that way. /ut this is all we have left for our construct. %he rest is unthinkable by now. It can only be thought like it is supposed to be. /ut there might just be one other small feature available. %here is this suggested spiritual affinity with *or reincarnation of# so the rumours have it, )dith <aryon# 8udolf Steiners venerable assistant# who had a background in the english occult# initiatory magical order of Stella <atutina =the <orning Star# that is( >enus6Lucifer# by the way also the name of Judith von alle?s own branch of &nthroposophy# the @<orgenstern@A# a later offspring of the 'olden ;awn order. %his link points to a multifarious and complex occult background# that houses individuals of very different spiritual standing indeed. It is exactly in this diverse historical and cultural background# you would also expect to find *black, magical circles of some sort ! and the occult 3estern lodges# that according to Steiner work for the advent of &hriman and against the proper understanding of the etheric 5hrist. /ut this is of course purely circumstantial evidence. >on alle is never specific regarding her karmic background ! it is always expertly hinted at and nothing more# in what we have read. So nothing unplesant can interrupt the stipulated saintly and linear karmic progression from perhaps a contemporary with 5hrist# some kind of contemplative and devoted life# where the ability to travel in time was laid down and now has become handy# and then perhaps# why not# )dith <aryon# working closely with 8udolf Steiner as his e0ual with a complementing karmic background ! or something along that line. 1nly the best of spiritual references. &ll the hard work is put behind her long ago. ow then can we proceed with our construct4 3ithout any shadow side and karmic baggage of the sort that weighs you down# you simply cannot understand another human or imagine# how there can be any real spiritual development. Bou cannot trust the person either. %herefore we must leave von alle and her few unexplained oddities behind us. She is surely stigmati$ed# but we cannot find her own cross anywhere. %his delicate individuality# who is the intangible agent of commotion and conflict and has targeted 'oetheanum with the willpower of a cruise missile# can no longer be understood in any other way than her self"presentation with its vague identity. 3e must accept this unmoved mover in our midst and the one"way truth# that pours from it. So we are left with bits and pieces in our construct# and yet we have to escape the dilemma and all the impossible dichotomies that now threaten our open thinking and existential freedom of movement. 3e will not be reduced to complacent philistines by the consensus fog ! that which cannot be rendered intelligible and must be believed in the name of peace and 0uiet ! which sooner than later will envelop the circle of influence emanating from the one mover. Just because it is not possible to deconstruct von alles self" presentation# we must not give up an individual and singular understanding of the stigmati$ation event# even if she will not contribute to it herself. ere we pause and put down our construct a little while. If you ever could see the beautiful landscabe outside our windowsC &nd like a bird landing on the windowsill ! an imagination comes to mind. &nd soon it becomes clear# that a construct out of the dilemma is possible. It can be made after all. &t the basis of it we know there lies pure singularity. &nd moreover it contains esoteric knowledge pertaining to our present collective reality *and not sometime long gone,. 3e think it can be used to explain the phenomenon of stigmati$ation in a new way. /ut it cannot be presented in that open form here in this context# since the distribution of truth is out of balance# and we miss the level of singularity. &lso we have promised an antidote that works e0ually for all. &nd

so we will make a pastiche out of the construct# using the exact same 0uality of fascinating# sensational imagery as a flavouring# which von alle distributes# only perhaps with a slightly different impact on the build up of projections around her person. &nd remember# the construct is for internal use only.

!his is the actual construct &ssume then# just assume the existence of a circle of black magicians operating within the secret 3estern brotherhoods and lodges for centuries# disguised behind the traditional occult inventory of rituals and grades. &ssume that the powerful occult leader of this circle is informed of the coming advent of their spiritual master# &hriman# incarnating in the beginning of the -+st century. &ssume it is a purpose for this circle to counteract and even prevent the correct understanding of the reappearance of 5hrist in the etheric. %hen they would have to undermine esoteric 5hristianity and thereby the means to interpret that event. Bou better think this is imaginable.

%hen how could that be achieved4 1f course in the most evil way conceivable# using some kind of ritual6magical sacrifice of a human. &nyway# that was the evil matrix of the second Sorat impulse# and this spirit wants to pervert any image of 5hrist in a human and see to# that they can never recogni$e or find each other again. Let us say# for example# that the magic circle has knowledge of an incarnated individuality with three prere0uisites( +, a strong luciferic double built up in an earlier incarnation# -, a pronounced incarnation characteri$ed by true devotion to 5hrist *serving the purpose of a black magical sacrifice,# and D, a strong mediumistic disposition. %hese three elements can easily occur together# we think. %his individual is then lured into the circle and abused by it as a medium. %he individual might think that what is going on is some sort of communication with the higher worlds or masters on the astral plane# while in fact some structures are installed in its etheric# which in a later incarnation might be used to steer it by the remote control of the circle *through the double and a demon, in order to introduce into a 5hristian esoteric society all kinds of damaging images and ideas# which are more or less prepackaged in advance. %he karmic license to do this would be the strong luciferic tendency in the individuality.

%his whole episode needs not lie many years back. 2or all we know# it could very well be in 8udolf Steiner7s time and aimed at his sprouting activity in its later development. 3e have already established the most likely setting and geography. %here could even be relations from this circle to members of the Stella <atutina in order to exploit their contact with Steiner. %hen the medium is killed ritually by poisoning while travelling# and bound astrally to the circle ! forced into an early reincarnation after just fifty years or so in the spiritual world# so there would be no distance at all to this traumatic past# and the I would be very shaken indeed# rightly fearing astral attack. &lso we must suspect some kind of deep existential struggle with autonomy and an emancipating willpower# that sometimes leaves the I in charge# sometimes abandons it completely# when the mediumistic tendency kicks in. %his would be compensative to the karmic abuse by the leading magician. &t the appointed time *around the incarnation of &hriman and coordinated with the third impulsation of Sorat# which is all about this type of dehumani$ation, the control is set in operation# only the individuality experiences simultaneously a deep meeting with the 5hrist"being as a possible redemption and existential" spiritual trial ! a saving intervention from the spiritual world# which shows up in a stigmati$ation event# reflecting perhaps a 5hristian karma. %he stigmati$ation is a sign from the 5hrist"being responding to the atrocity of that black magical sacrifice of an individuality and a human# who once held im dear. In a way# this individuality is being crucified on Lucifer like the thief next to 5hrist. %his is a chance for the individuality to redeem the luciferic double by staying in its human I together with 5hrist. 5hrist in me. .ot me all over 5hrist.

3hat we have boldly done here is to suggest a complete new understanding of spontaneus stigmati$ation as an extremely critical karmic episode in an individuals challenge to redeem the luciferic double ! an existential trial or type of initiation brought forward by an unbalanced devotion to and identification with the 5hrist"being# calling for the right balancing out of the relation between the personal ego# the individual I and the cosmic I. 3e have also indicated an understanding of the esoteric nature of the third Sorat impulsation# since it is possible to see a comprehensive pattern of e0uivalent and coordinated karmic se0uences# which would be 0uite an escalation of the templar episode. &nd we have made a point that should be obvious to the informed reader. %here can be no historically continuous and uniform interpretation of the phenomenology of stigmati$ation# since that leaves out the 0uestion of spiritual evolution. &ny phenomenon must be analy$ed on the background of the present spiritual situation# singularily and individually. Last but not least# we have set a counterpoint to the trivial dichotomy and opened up our thinking to living reality with the help of an imagination and a mental construct. %he individuality concerned now has a choice of interpretation and action# and what happens next is merely a 0uestion of the I"strength and existential integrity. %he 0uestion is( 3hat exactly is 5hrist to that individuality4 %he individuality could for example choose to distance itself from the overwhelming activity in and through the double ! or else go along with it through identification and seek out the elements which resembles the magic background in the esoteric setting it has been directed at. %hen everything in the world will be done for this individual. ;o you think this is far fetched4 %hen reflect this 0uestion( 3hat re0uires more I" strength( to identify with the highest good or hold back and redeem a luciferic spirit# as some modern stigmati$ed individualities have chosen to do4 3hat do you think 5hrist is all about in our time4 .ow# honestly# to write this construct down is the most sickening activity we have experienced for a long# long time ! except for the astral image send forward by a demon# warning us not to do it. /ut we were also sickened when reading about the production of magic nails for the crucifixion of 5hrist# and the present conflict over the body of 5hrist called forward by Sergej Prokofieff and Judith von alle is no less nauseating. /ut then again ! the slyness of the modern ego is an e0ally digusting and loathing experience. %he modern ego is extremely sophisticated and manipulative ! like in previous times the ego of the selected few# let us say at the royal court. It is luciferic and ahrimanic ! utterly corrupted. 3here do you find any real innocence these days4 )ven a schoolchild knows how to manage fame and be on television# if that chance should occur. )verything is marketed. )veryone knows the social code of success in the gallery of media mirrors. %he ego has outlived the soul# and the winner takes it all. %his was not the case when 2rancis of &sissi or even &nna Eatharina )mmerich lived. ;o you not think that a completely new time calls for a new type of stigmati$ation event4 Is it not luciferic to live in the past4 Is this really how the resurrection body of 5hrist should be incorporated4 3hat is actually pointing forward here4 %here is preciously little time before the window with a free view is closed. %herefore we shall ask for the verdict of the reader. &re we not partly in good faith here4 5an you not find some serious points of view in our procedure4 Is there not a balance between the construction of our 9black tale: and what is put forward by Judith von alle in toto4 ave we not mixed a few facts# hints# assumptions and mystifications in the exact same way as she does4 .ot that her presentations are only tell tale# certainly not" %here is no doubt some kind of potent reality behind their power of fascination. #ut what reality$ &nd so we have also blended some occult reality# existentially intensified# into our own imagery# because a simple mental construction will not do the trick. &nd we waited for signs of synchronicity and an imagination. /ut do we really need stigmata too4 /ecause# you see# at the end of the day# we think the most interesting aspect of this stigmati$ation event is didactic( ow can an initiation today be safely structured in order to outmaneouvre the modern ego# reestablish contact with a level of existential innocence and

truth and introduce the double realistically in order to make a minimum of space for 5hrist4 In our opinion# the time for smooth and face"value initiations is long gone. If it was not luciferic to go along with imaginations# raptures and fascination then# it certainly is now. Since +FGH the ahrimanic fallen angels have been swarming all over the )arth and they are intimately wound up with modern ego"consciousness and !identity on a deep energetic *etheric, level. %hey are inside the ego and outside it. &nd nothing in the outer *and inner, spectacle of von alle suggests to us# that she has adressed this fact or is mysteriously released from it *by the phantom# past devotion or what not, ! on the contrary. %he fact alone# that she claims so in public# denounces it to us. If you think that this whole phenomenology could not be accounted for by the activity of an ahrimanic fallen angel# think twiceC /ecause then you have no idea# exactly how powerful a fallen angel might be in comparison with the consciousness of a human being. In that case# only the I and the protection in 5hrist make the difference between total possession and freedom. .o# we think Eierkegaard was absolutely clear"sighted when he maintained that faith in modern time can only relate to absurdity. 1nly the formula must be reversed existentially. I am made totally absurd *or reduced to my absurdity# metaphysically and existentially, by a superior power of initiation# and then perhaps there can be a minimum of existential faith and a little esoteric insight. %he existential contradiction is the modern criteria of faith. 3hen you are not baffled# and we mean completely baffled# you will just continue with some form of self"promotion and self"presentation. &nd to be baffled is not the same thing as being beguiled. %o saying& the 'de(construction )ow& dear reader& form your own opinion" is finished"

*ours truly& Adam +ichaelis

,%" -ear reader" .hen you have read the above text and made up your mind about it& then we would like to direct your attention to the Appendix / to this text" !his Appendix / closes the existential discussion" Appendix / And if Judith von Halle were not stigmatized for all the world to see

3e wish to make the following commentaries on the above mentioned paper and on the discussions of it so far. %his is an appendix and should be seen in context with the paper as a part of an unfolding inspirational process# we have been going through within a few days. 3e feel certain and rely on# that the appendix will also somehow reach all those people# who have read the paper without it# and who have also read our first paper( Prokofieff versus von Halle the fight over a (non) protected title . %he appendix does not renounce any of our previous statements. %he texts should be seen as a whole ! a mosaic of the existential elements and conditions of truth in connection with the topical conflict. %he character of the inspirational process showed itself in an imagination in a lucid dream during the process of writing. %he I of the dreamer ascended a mountain landscape and came to a plateau ! a place# I somehow knew. 1n this plateau stood a large wodden building# painted light yellow and constructed in the traditional anthroposophical style of architecture. I looked at it from a distance# where I could overlook the whole building. %he end of the

building had only one# but huge circular window# perhaps ten meter in diameter. It was composed by clear pieces of glass in a symmetric and geometric order# and the whole window was concave# curving inwards. I understood this window as the varied and yet whole insight *)inblick, in the emotional# collective structure of institutionali$ed &nthroposophy# which the many facets and layers of my writing" and thinking process tried to establish# and I was contented. I also understood that this insight was facilitated through the 9third eye:# and that a higher inspiration participated in the creative work. Some spiritual purpose was served through it. %his process of our writing is based on existential premises. In the reactions to our second paper we have of course expected the outcry and objections seen so far and waited for them to appear. 3e are not completely naive. /ut why this course of action4 /ecause we have written these texts in order to point to the need for an existential and individual approach to &nthroposophy instead of an idoli$ation of it ! a need that is more urgent than ever before after the conflict over the stigmati$ation of Judith von alle. 3e understand now fully# that we could only make this point sufficiently clear through this gradual and unfolding procedure# which leaves the existential message of the combined texts 9protected: through a common and virtuous indignation. <ockery will allways protect those# who are not prepared for the truth about themselves# and we# on our side# are fully prepared to admit to our own fault and imperfection and be mocked for it. )xistential truth comes only with a contradiction of the ego and at great risk. /ut perhaps ! we hope ! some of those# who were offended to begin with# can discover something valuable about existence in their offense# if they read the following to the end. 3e have never intended to create division# take sides or judge anyone. 1ur intention was only to show all the real implications and elements of the conflict in present &nthroposophy. &nd to point to existential truth. 3e can now reveal# that the image of a controlling occult magical circle was introduced deliberately in our text for one reason only. It was existentially illigitimate not to do it in this way# despite the foreseable objections and indignation. Bou see# our texts are by all means no straighforward argumentation# but existential# indirect and majeutic# as was signaled by our introduction of the philosopher SIren Eierkegaard. 2or once# our writing is about spiritual existence# not about persons or opinions# citations# second hand knowledge and so forth. It comes from the inspired consciousness soul and not from the intellectual soul. %herefore we had to bring something spiritually alive out in the open from or own existence# something we indeed have suffered# and lay it down in the text# if we wanted to urge other people to seek out their own spiritual truth in life and become really independent in the dilemmas of faith concerning Judith von alle7s stigmati$ation. Let this be said again# once and for all. 1f course# we do not now the truth or reality about that event or Judith von alle. 1nly 5hrist knows that. /ut that is not the important issue here. %he problem is# how existential truth can be aligned with it# and how we should orientate ourselves in such a situation existentially. Bou see# we are all in a way stigmati$ed and crucified right now in 5hrist. 3hy look to Judith von alle as somebody special in that regard4 %his is really an existential illusion. & game you play with yourself in order not to see yourself and reality. &nd so# what we offered of our real self to the readers was hinted at in the text# where it says( 9&nd so we have also blended some occult reality# existentially intensified# into our own imagery# because a simple mental construction will not do the trick.: ence we have already and deliberately delivered some of our real self to those# who now for some reason want to find out something about our rather insignificant existence and 9know:# who we 9really: are. /ut everybody can write their signature and push forward their self"perception and persona# only who are they anyway4 ow can you enrich other people existentially with what is mostly for you own sake4 If your intentions were only to find faults in our text and with us# so that you could have your cake and eat it ! now you have found# what you looked for# and we are exposed to your

ridicule# contempt# gloating# indignation or whatever. /ecause we took that element from our own existential and spiritual experience as we shall explain shortly. &nd then we played with assumptions# mimicking the credulity of believers. Shame on usC .ow you still have yourself and Judith von alle on a piedestal and can be filled with righteous anger *the most cosy way to be angry,. If this is the case# you should not read on# but be satisfied with yourself and your situation. 1nly we shall say this to you( It is not us or our paper# that concluded# that the 9black tale: referred to Judith von alle. It was you and your fancy for this and that# which took the bait of existential humour. &nd what does that say about you4 %hat you are walking in a world of false light and shadow. %here is no light in your shadow and no shadow in your light. .ow# to the remaining readers. %he point of our two papers is to make us all reali$e the true conditions of initiatory experience today# when the asuric powers and Sorat are operating against 5hrist and the human I# and what it actually implies to confront the double instead of just identifying with outer spiritual authority and dabble with the spiritual dimension without proper individuali$ation and initiation. 3e should start with ourselves# our lives# our existence and our real# actual state of consciousness. .ot with Prokofieff7s# Judith von alle7s or even 8udolf Steiner7s. Since this is an existential exercise# we shall tell you something about &dam# if you really want to know who he is. Bou see# &dam once experienced exactly# and we mean exactly# what it means to be controlled by the evil powers of today. %his general build"up of control has been going on from the first to the second and now escalating with the third Sorat impulse. &nd there have indeed been human beings# who have helped Sorat in his plans through black magic. /ut numerous more people help him through their ignorance and make believe regarding themselves and others. %his was shown to &dam in an unmistakable fashion ! if you like# a sort of existential crufixion of his I on all levels *physical# etheric# astral and mental, except only for his spiritual essence and his integrity in the love of 5hrist. )verything was stripped from him and shown to be shareware or malware in a non"stop torment for three months# day and night. It was karma# because this had once been directed at him in another process of incarnation# where he was going to be born into a magic circle and sacrificed by someone# who wanted magical power. /ut 5hrist intervened# the mother chose to commit suicide# and &dam7s soul was transported to the 5hrist"being. &dam has had other incarnations dealing with the issues of his own guilt in connection with this attempted magical sacrifice. .ow there is plenty of room for righteous indignation again. So this was really not about Judith von alle# you think. It was about &dam himselfC a ! what a foolC & pathological liar and a sick soul. Projecting his own misery out on a saint. %he fierce followers of Judith von alle must now be extremely satisfied in their belief. If so# then stop reading here# whatever your reasons might be# and we shall carry the full weight of your lasting indignation# pity or disgust. Bou can just be contented with what you have in your life now. Bour ethics# earnestness and all the 0ualities you share with others. %o the remaining readers we shall say only this. 3e are truly saddened to see that the spiritual heritage of 8udolf Steiner is administered in the way it is# because of what we have called the existential deficit of institutionali$ed &nthroposophy. If most anthroposophists were centered existentially in themselves# then there would be no conflict at all# and no real problem with Judith von alles stigmati$ation. &nd so we decided to deliver ourselves and our understanding of existence as a wake"up call ! an attempt to shed light over the tragic situation existentially. Let us explain a little more about &dam7s destiny. Bou see# the purpose of all his misery was# that he in this incarnation could see and live through that particular structure and process in full consciousness and

understand some of its individual and collective implications and connections# if he followed his heart in certain decisive situations prior to that. It was a singular initiation. &nd therefore &dam must remain unknown. e is here now only as an exception because of the intervention of 5hrist# or else he would be dead. is destiny is all about saving the I or loosing the I. &nd that is neither visible# nor relevant to others ! except now in this way perhaps ! because of a merging of realities. %here is no need to project anything on &dam# since his condition is singular. e is anonymous in more than one sense of the word. e is not interesting to you# if you understand these papers# and then you really do not need to know him in person# as if these things can be judged or discredited that way. /ut if you cannot judge existential truth in general without knowing the author# then stop reading now. &lso# you cannot possibly know what reality is behind &dam ! like you cannot know the reality behind Judith von alle ! that is# if you do not know yourself and your own shadow. Bour reality. %his is what is most relevant for you to know. .ot &dam. So for all you can tell# this could be another tale. /ut if so ! then it attempts to challenge your existential response to life and nothing else. %his is the sole purpose of it. /ecause# you see# this did not actually happen to &dam for realC It was only shown to him# on him. It did not happen then# and it did not happen now. If it should ever happen for real to somebody# he or she would not know it# and would certainly not be able to describe it or grasp the implications of it. Please understand# that the evil powers work in the dark# where there is no true light. %hey do not disclose themselves to us# unless we are willing to confront our own shadow. So if you have no consciousness in your shadow# you can easily think that you are in full control of yourself and have integrity in your I. /ut the only way not to be controlled by the evil powers on all levels of your being is to confront them consciously. 3ith the help of 5hrist# that is what happened to &dam. &nd so we can say to you as stated in our paper( 9It is possible to see a comprehensive pattern of e0uivalent and coordinated karmic se0uences ! like in the Jblack tale7 ! which would be 0uite an escalation of the templar episode.: %his pattern has two levels ! a specific and a general. )verything points to the sombre fact that some individualities have been sacrificed in circles of black magic in the manner described. %his has been done in order to establish the general pattern of control over all humans by the luciferic# ahrimanic and asuric powers# guided by Sorat# that we see unfolding today# if we look into our own ego and subtle layers and take a serious look around. &nd so# dear remaining reader# actually the 9black tale: of our paper is about you# us K and yes# Judith von alle# too. It is a general human condition. .ot a pleasant one# but a real one. 3e have a luciferic part# and a part belonging to 5hrist. %he latter should redeem the former. &nd right now# when the threshold to the spiritual world is crossed# we are becoming either involuntary mediums or else we wake up. %his is why we have not spread any poison# which is not already there in abundance " the poison of ignorance and blind faith. &nd we have not# and did not want to smear Judith von alle# as her believers think ! the knights of her fascination circle. &nyway# we hereby take upon us every possible ridicule for this existential process of writing and our presumption to understand anything about spirituality. Judith von alle is totally vindicated from our infamous innuendos ! even if they were put forward as an existential humour. 3e leave it completely to Judith von alle herself to vouch for her own truthfulness# as we have now shown our own imperfection for all the world to see. &nonymously# yes# since we are not a public figure and do not lecture people about esoteric matters with any claims of special authority. /ut do you really think this is relevant4 %hat it matters4 %hat inner truth is outer image4 /ecause# thinkC 0f& and we say if# Judith von alle is with 5hrist and comes from 5hrist# she would know about this situation# we have described# as 8udolf Steiner surely did. She would also know exactly what all her karmic mistakes and faults were all about. &nd they would be no less

grave than what we have stipulated as our own. )ven if they are not the same in detail *that is not decisive,# then they are e0ually severe. /ecause ! no one comes to 5hrist as an already redeemed individualityC So if Judith von alle is with 5hrist now# she knows of course# that she is crucified on or with Lucifer# and that he should be redeemed in her. &nd she can see the huge shadow that cross casts back in her previous incarnations. &nd she can see the other thief mocking 5hrist and us humans and herself. &nd she knows the aim and power of Sorat. &nd so# you see ! if that is the case K thinkC ! then she would not mind our little 9black tale: at all. 0f it could take only one blind follower away from her and back to himself and herself& she would be happy" She has nothing to defend ! no image# no pride# no position# nothing ! if she is hanging on the cross next to 5hrist. .othing in the world could insult or harm her ever. 2or one thing is certain. She is not hanging on is cross or bearing is sufferings. %o hang next to im and see im suffer makes you suffer an intense shame and love. %hen there is no evil truth about yourself# which you are not more than willing to admit to. &nd then understand this too. 3e do not believe in Judith von her ! as a human being like ourselves. &nd that is sufficient. alle ! but also we believe in

*ours truly Adam +ichaelis

%his appendix ends our existential discussion. .ow please read our Dedication in order to understand the purpose of our three papers on the conflict between Sergej Prokofieff and Judith von alle. !edication

+e dedicate our three papers, (a &ro'ofieff "ersus "on #alle the fight o"er a (non) protected title , (b And if !udith "on #alle $ere not stigmati%ed for all the $orld to see , and (c Appendi* +, to the philosopher S7ren 8ier&egaard on his 455th anniversary) 0n his spirit and way of thin&ing, following his ma$eutic method, we tried in these papers to communicate the principles and practise of an e.istential faith in Christ in a way, that could shed light on the dire conflicts and spiritual stagnation in institutionali-ed Anthroposophy) +e have set up an !e.istential caleidoscope" or mosaic, mirroring the fi.ed positions and liberating perspectives in this stalemate, showing how you can individuali-e and spirituali-e out of it) ,he first paper (a represents an aesthetic line of approach, since it is uncommitted, style-conscious, a little blas= and distanced) 0t contains an individualistic and sarcastic attitude, which certainly has its advantages and points) +hen trapped in blind fascination and enthusiasm * li&e when you are enmeshed in a luciferic magic lure (3ann&reis * you need a mild (self -irony and light sarcasm to distance yourself, get an overview, see the trivial roleplay and individuali-e out of it) 'ust to loo& at yourself and the entrapment from the outside without participation) See the folly of the situation) ,he second paper (b represents an ethical line of approach, since it is involved and principled) 0t deals with problems on a concrete level, but due to a humorous attitude it escapes a fi.ed position and a deadloc& and remains open, which is always vital in a conflict) +hen trapped in cold, categorical and heartless $udging * li&e when you are enmeshed in an ahrimanic organi-ation (>inrichtung * you need an empathic humour to reach a deeper level, get an e.istential insight, see the underlying, common reality and indviduali-e yourself from it) 'ust to loo& at yourself and others with a broader, living and more human perspective) 6o not separate from the wholeness of life) ,he last paper (c represents a religious line of approach in which you individuali-e yourself in e.istential faith and deliverance) +hen you see your own shadow there is more spaciousness and acceptance and no need for pro$ection) 9ou discover the middle * the only possible place for the 0) 9ou stand apart in an e.istential faith that no one can loo&

into without the same &ind of faith and surrender, and yet you stand together with the part of every human being, who is before the cross of Christ in truth)

Adam

ichaelis,

!uring "hitsuntide (Pfingsten) #$%& Appendix #1 2dith +aryon3s dream - an analysis of a karmic and astral nexus within the body of Anthroposophy

In Judith von alle7s book# Anna Katharina Emmerick, eine Reha ilitation# p. DLM"G# she refers to a strange dream that )dith <aryon had some months *around &ugust +H-D, before she died *in <ay +H-N, and told 8udolf Steiner. %he dream is documented in '& -MDa# p. -FL. 3e do not know# if 8udolf Steiner7s comments on it are documented anywhere. )dith <aryon describes her dream thus *in 'erman,( !ch tr"umte, ich #ar in einer fremden $tadt in einer dunklen Kirche, es #ar vorn alles leer, a er irgend#o hinten, fast unsicht ar, #ar Pu likum% Es kam eine &igur, die die 'adonna repr"sentieren sollte, hinein% Erst kniete sie und etete vor dem Kru(ifi), dann erho sie sich von den Knien, nahm das Kru(ifi), k*+te es, legte es auf die ,rust (es #ar sehr gro+), und #ollte sich aus der Kirche ei der -*r rechts entfernen% 'an #u+te, da+ sie die .eidens(eichen /hristi von der 0elt entfernen #ollte% Da trug man in die Kirche eine ,ahre, #orauf die .eiche eines 1ungen 'annes lag, dane en folgte die &rau im .ichte, sie #ollte ein Kru(ifi) auf ihn legen, und at um das Kru(ifi), das die 'adonna trug% Diese ver#eigerte es und die &rau holte ein anderes% Es entstand ein Kampf, #orauf die 'adonna #egging mit den (#ei Kru(ifi)en% Dann versch#anden die ,ahre, der tote 'ann und die &rau% Kur( danach kam eine sonder are &igur in die Kapelle, und fing an, herum(uschleichen und einen merk#*rdigen -an( auf(uf*hren% Die &igur #ar hoch k*nstlerisch und sch2n angekleidet mit schimmernden Kleidern, die aufleuchteten und sich dann verdunkelten, als o das .euchten nicht innerlich #ar, sondern #ie phosphores(ierend% Die &*+e #aren esonders merk#*rdig% Es #ar der -od% Er tan(te herum mit merk#*rdig kleinen Kreaturen% Alles #ar so et#as, #ie man es nie gesehen hat% ,ei der -*r stand ein '2nch, und in der 3"he sa+ eine &rau, die eine $ki((e machen #ollte von der $(ene, a er dies ver ot der '2nch% !ch sagte4 5Es ist nicht n2tig% $ie k2nnen es esser im Kopf ski((ieren und auf e#ahren%6 !ch #u+te, da+ das alles so ein ,ild #ar, ins(eniert von der katholischen Kirche aus, a er #as sie gerade das 7olk damit lehren #ollte, #ar mir nicht klar, und in diesem 'oment #achte ich leider auf% Das gan(e machte einen gro+artigen k*nstlerischen Eindruck% !ch schrei e gleich in der Dunkelheit, evor ich den Eindruck vergesse8 es #ar gar nicht peinlich, nur so #ie ein interessantes $chauspiel, mehr k*nstlerisch und sonder ar% !ch ekam nur die !dee mit, da+ man die .eidens(eichen /hristi von der Erde entfernen #ollte% 0ar das nicht ein sonder arer -raum ich m2chte #issen, #ie ich ihn deuten sollte9 :! dreamt that ! #as in a foreign cit; in a dark church% Ever;thing #as empt; at the front, ut some#here in the ackground, almost invisi le, there #as an audience% A figure appeared #hich #as supposed to represent the 'adonna% At first she knelt do#n and pra;ed efore the crucifi), then she got up from her knees, took the crucifi), kissed it, put it at her reast (it #as ver; large) and #anted to go out ; the door to the right and leave the church% !t #as kno#n, that she #ould remove the signs of the suffering of /hrist from the #orld% -hen some od; carried a stretcher into the curch #ith the corpse of a ;oung man l;ing on it, and ne)t to it follo#ed a lad; in the light% $he #anted to put a crucifi) on him and asked for the crucifi) the 'adonna #as carr;ing% $he refused that, and the lad; fetched another one% -hen a fight roke out, #hereupon the 'adonna left #ith t#o crucifi)es% -hen the stretcher, the

dead man and the #oman disappeared% $hortl; after#ards a strange figure entered the chapel and started to sneak around and perform a #eird dance% -he figure #as highl; artistic and eautifull; dressed in sparkling clothes, #hich lighted up and then darkened again, as if the light came not from #ithin ut #as phosphorescent% -he feet #ere e)ceptionall; odd% !t #as the Death% He danced around #ith some strangel; small creatures% Ever;thing #as something never seen efore ; an;one% At the door stod a monk and close to him sat a lad; #ho #anted to make a dra#ing of the scener;, ut the monk for ade her to do it% ! said4 <-his is not necessar;% =ou can dra# it up in ;our mind much more easil; and keep it there%> ! kne#, that the #hole thing #as like an image #hich #as staged ; the catholic church, ut #hat people should learn from this #as not clear to me, and in that moment ! unfortunatel; #oke up% Ever;thing made a fantastic artistic impression% ! #rite no# right a#a; in the dark, efore ! forget the impression% !t #as not at all em arrassing, onl; like an interesting pla;, more artistic and unusual% ! onl; got the idea #ith me, that the; #ould remove the signs of the sufferings of /hrist from the #orld% 0as that not an unusual dream ! #ould like to kno#, ho# ! should interpret it% ?corrected translation, A%'%@

In her book Judith von alle clearly understands this dream as connected with the mystery of stigmati$ation and *0uote,( the du ious ehavior of humanit; #ith regard to it *fragwOrdige Pmgang der <enschheit mit diesem,. &n so once again she seems to identify herself with )dith <aryon *although she speculates that the contemporary member of the Stella <atutina# .eville <eakin# could also have been stigmati$ed,. %his interpretation does not emerge from the dream itself though ! on the contrary ! since there is no reference in it to any stigmati$ation# no reaction from the spectators at the back of the church and hence nothing dubious in their behavior. &lso# it is not clear in what way the dream is prophetic *@prophetisch@, in this respect# as claimed by Judith von alle ! unless# of course# she ties it up with her own person and alludes to the opposition# she encounters# when making authoritative claims on grounds of her stigmati$ation. &nyway# this is a poor and subjective level of interpretation# without any deeper understanding of the dream symbolism. 1n the other hand " when trying to understand the individuality of )dith <aryon# this dream is extremely interesting as an uni0ue and genuine introspective imagery. She herself interprets it as a fabrication of the catholic church *Ins$enierung der katholischen Eirche, ! an opinion# which is not explained further. %his is hardly conceivable and reflects perhaps some kind of odd conspiracy theory of hers *see our comment later in the text,4 %here is no reason to understand the dream as in any way injected or transferred upon the dreamer from without. It is no doubt reflecting the consciousness and inner make"up of the dreamer on the astral plane# illuminated from the spiritual plane. How can the dream be interpreted$ %he imagery of the dream exposes different elements or parts of the dreamers soul and spiritual tendency# which seem to be in an inner# heavy conflict. 3e must remember that this is a dream of a sick and dying person# when somehow different aspects of the double begin to dissociate# and that which was earlier intermixed can be seen apart. Let us try to understand the symbolic value of the different figures in the dream and its dynamic. 2irst we have the scenery K an obscure and dark church in an unfamiliar city with anonymous spectators in the background. It is a religious and6or spiritual setting seen through the traditional matrix of a church and intimating some *karmic, connection with 5hristianity. /ecause of the ritual *kissing the cross, it is fair to say that a catholic tradition is somehow involved. %he dream has a clear division between a foreground and a background ! the second lies in the dark# and the first is highlighted. )vidently# the dreamer is a person who in her psychological and mental make"up is orientated and focused towards the center stage and the individual performance. Since the dream is pointing to inner conflict and unbalance# you could see it as a symbolic representation of the unconscious shadow sides of )dith <aryons work

and presence in ;ornach *a foreign place, which is somehow connected with a catholic background ! hence her own misinterpretation. %he shadow is often perceived as something coming 9from without: and 9viciously: directed at the ego"identity. %he most emotionally charged figure is no doubt 9the madonna:. 1f course her behavior and attitude do not represent the <other of 'od. She is not % ) <&;1..&# but a traditional devotional aspect of the catholic tradition ! human adoration and worship ! here in a strongly willed form. %here is a demonstrated piety before the altar# and then she takes the cross with her *holding it against her own breast,# heading for the way out. ere we have an intuition in the dream( !t #as kno#n, that she #ould remove the signs of the suffering of /hrist from the #orld *9<an wuQte# daQ sie die Leidens$eichen 5hristi von der 3elt entfernen wollte.:, .o doubt this intuition reflects a spiritual insight# which is very important# since it is repeated by )dith <aryon herself at the end( ! onl; got the idea #ith me, that the; #ould remove the signs of the sufferings of /hrist from the #orld *9Ich bekam nur die Idee mit# daQ man die Leidens$eichen 5hristi von der )rde entfernen wollte.:, /ut here# in the reflection of the ego# there is a displacement( .ow it is not 9she: but some indistinct 9they: *perhaps the catholic church4, who are going to remove the signs of 5hrist7s suffering from the world. &nd so we have to ask this 0uestion( Is there a *karmic, soul part of the dreamer with such an inclination and how could that be conceived4 )vidently this is how that individuality can be seen from the level of spiritual intuition. %hen the dead young man on a stretcher is introduced by unknown agents. %he unspecific 9they: points to the audience# the community. Presumably we have here a symbol of )dith <aryon herself dying ! of something ending. It is an animus aspect and hence a part of her recent and new *young, active life *in ;ornach,# which she could not continue due to her severe illness *a present conflict that might have provoked the dream,. In this symbol we can see a representation of what )dith <aryon had achieved in her anthroposophical work# whereas the madonna is an older tendency of hers. .ow there is a dramatic turn# where inner tension and conflict is revealed. In the structure of dreams# the 9message: is often expressed in a dramatic and unusual climax like here ! a fight between the madonna *not the <other of 'odC, and 9a lady in the light:# who wants to place the crucifix on the young man. %he light connected with this lady is a true spiritual light *unlike the false light of the later figure of the ;eath,. ence this is a spiritual and truly pious impulse# coming from the higher I ! to unite the dead6dying soul part with 5hrist ! and yet some other part of the individuality of )dith <aryon does not allow this to happen. 3hy4 &nyway# that other part wins the :battle of the soul: and the other two aspects disappear or fade away in the background# whereas the strong"willed *and karmically reinforced, devotional aspect heads for the way out. 3hat can this mean4 %he answer follows with the sudden entry of the luciferic double *conceived as the ;eath, and the elementary forces with their superficial and artificial light# which do not repel the I of the dreamer# but clearly fascinates her artistically. %his tendency is underlined# when the awake )dith <aryon says( Ever;thing made a fantastic artistic impression A not at all em arrassing, onl; like an interesting pla;, more artistic and unusual *9;as gan$e machte ein grossartigen kOnstlerischen )indruck K gar nicht peinlich# nur so wie ein interessantes Schauspiel# mehr kOnstlerisch und sonderbar.:, %his is her spiritual *under,statement after confronting her own luciferic doubleC &gain# the dissociation of the double is an aspect of the process of dying. /ut clearly this luciferic *collective, aspect is a very strong point of identification for the ego of )dith <aryon ! almost to the level of possession. &nd so she exclaims in the same luciferic spirit of fascination( 0as that not an unusual dream ! #ould like to kno#, ho# ! should interpret it9 *93ar das nicht ein sonder arer %raum ! ich mRchte wissen# wie ich ihn deuten sollte4:, ! implicating a close and confidential relationship with 8udolf Steiner# a spiritual dependence on him# and indeed a very poor intuitive capabilityC %he lady at the door ! the door being the 9way out: or the point of discarnation ! is no doubt the dreamer?s own ego"witness or normal consciousness. %he monk is a doorkeeper or

guardian of the threshold. /ecause of the luciferic identification of the dreamer7s I# he cannot allow or recogni$e the dream"impression as a true description of the scene in its spiritual implications ! but the luciferically influenced consciousness of )dith <aryon overrules that ! and then she remembers it like she wants to# seen from the point of the ego. She does not get the message so to speak. .hat is the spiritual message and conse4uence here$ %he strong"willed devotional tendency is extremely egoistic and wants the suffering of 5hrist all for herself ! takes it away from the world ! a tendency# which was established in a previous incarnation# we think. %his attitude is then preventing that a younger part of the soul ! the one connected with 8udolf Steiner and &nthroposophy ! can meet and accept 5hrist# which is what the higher soul aspect wishes# the lady in the light. %hen comes the double and takes over the scene *and that part of the soul4, with its false light ! and this impression remains with the dreamer. %he madonna is the only one to go out of the doorC %his is a discarnating karmic impulse or vector# which somehow 9goes on: from the inner# spiritual conflict. )o doubt it is only a partial image of the dying individuality and all its karmic accounts" /ut one would suspect from this dream that a powerful karmic tendency is caught within the structures of the double on the astral level as a cast off luciferic aspect that cannot go through kamaloka due to some extraordinary circumstances. And this astral nexus is accurately thematized in the intuitive description1 It was known, that she would remove the signs of the suffering of Christ from the world *9<an wuQte# daQ sie die Leidens$eichen 5hristi von der 3elt entfernen wollte.:, %here is a strong erotic and possessing 0uality to this soul aspect *kissing the cross# holding it to her breast, and a powerful magic lure connected with the phosphorescent# false light of the double *the resulting death and the result of the discarnation,# and so we can characteri$e the whole nexus as luciferic-asuric. .o doubt this points back to )dith <aryon?s participation in circles of magic# mediumism# astral activities and so on# before she came to 8udolf Steiner ! but there also seems to be some karmic background in a monastic tradition within the catholic church where this unbalanced devotional hysteria was founded. 3e must also presume that the astral nexus has been lingering on within the body of &nthroposophy *and in and around ;ornach, waiting for an activation of its magical impact. .ow# this spiritual dilemma and tendency is of course exactly the problem with Judith von alle. 3ith her exclusive claims on 5hrist and is sufferings# she is actually stealing im away from the world in more than one sense. She is not carrying her own cross in the world# and she is distorting the 5hristian esoteric teachings of 8udolf Steiner. %his tendency is a luciferic disposition driven to asuric extremes# like it was stipulated in the dream as a karmic potential and conse0uence for )dith <aryon in connection with her death process. & part of the individuality of )dith <aryon *the madonna in the dream, holds on to a deeply egoistic understanding of 5hrist and will not allow any other interpretation of the cross than her own *an ac0uisitiveness and possessiveness also seen with both her and Judith von alle in relation to 8udolf Steiner,. %hen of course it is tempting to understand Judith von alle as a direct reincarnation of )dith <aryon on grounds of this identity *and Judith von alle?s present attraction to her and identification with her in all sorts of insinuations,# but that might be far too simplistic. .o individuality can incarnate in such a non"transformed way# carrying on exactly where it left some parts of itself. <ore likely# the astral remains of )dith <aryon from her background in magic circles *and as seen in the dream, could perhaps somehow have overshadowed and possessed Judith von alle# which is 0uite conceivable when reflecting the magical and asuric elements of the astral nexus. Judith von alle can then be seen as a perfect channel with some other obscure karmic background# which can be completely possessed by these luciferic" assuric powers due to a mediumistic predisposition. 3e are well aware of how Judith von alle works with fascination and control# but if she is perfectly possessed# she does not know it

herself ! and then there is an ignorance and plausibility *SuverlTssigkeit, about her# which will deceive people effectively. She really thinks# she is doing exactly the opposite of what she actually does. ence she becomes a very effective tool and medium. It is not her own intelligence working. /ut again# this is purely circumstantial evidence and speculation based on Judith von alle7s own fascination of )dith <aryon.

*ours truly& Adam +ichaelis A balance sheet @erhaps it is time to ma#e out the !alance sheet in the discussion on Judith (on Halle, Edith =aryon and the connection to different ma&ical circles and fi&ures in the pre(ious century. ny anthroposophically interested reader must !e a!solutely stunned !y the lac# of inte&rity in the de!ate from Judith (on HalleAs spo#esmen. They deny the o!(ious fact that it is Judith (on Halle herself in her own !oo#s, who has introduced Edith =aryon time and time a&ain. nd she has done this in a literary form, which insinuates a special familiarity with and insi&ht in Edith =aryon ;for e)ample that she BwasC a contemporary witness to the incarnation of Christ<. nd so she has &i(en rise to a rumor and widely held !elief amon& many anthroposophists that she herself is a reincarnation of Edith =aryon ' thus arro&atin& to herself le&itimacy in the world of nthroposophy ;!ein& (ery close to -udolf .teiner, wor#in& on a central piece of the first 8oetheanum, !ein& a contemporary with the historic Jesus Christ and so on<. =any can testify to the fact of this pretence and rumor. Judith (on Halle has stated that she was not any mem!er of the BDorstandC, !ut has also hinted, that she was in -udolf .teinerAs inner circle herself ;or that she at least has #nowled&e of contemporary reincarnations of these people<. %n Judith (on HalleAs recent !oo# on . +. Emmeric# ;p. >08 ' 1/?< she has ta#en all those insinuations one step further. Here she constructed the notion from almost no concrete e(idence at all ;e)cept for her BspecialC #nowled&e< that Edith =aryon and -udolf .teiner discussed sti&matization re&ularly as somethin& important and a main issue ;connected with their wor# on the -epresentati(e of =an<, and she sees this BfactC reflected in Edith =aryonAs dream, which is ru!!ish ;there is no element of sti&matization in it<. E(idently she needed the fi&ure of the Bsti&matizedC Ne(ille =ea#in to support the actuality of the discussion, althou&h this is also nothin& !ut speculation, and then she ended up with the du!ious !ac#&round of the .tella =atutina, -o!ert 2el#in and the 8olden Eawn. This is solely her own creation, and anthroposophical readers have every ri ht to !uestion this way of implicatin "udolf #teiner with ma ical circles and fi ures belon in to the very same cultural and social conte$t as those secret brotherhoods, which conspire a ainst the second comin of Christ. The purpose of this fa!rication was no dou!t to tie her own sti&matization closely to&ether with one of the fundamental situations of nthroposophy ' .teinerAs creation of the -epresentati(e of =an, which !y the way in Judith (on HalleAs understandin& was meant to !ecome some sort of fetish sculpture in an initiation place, where the re(elation of the etheric Christ chiefly too# place ' always pinnin& down the etheric Christ to a physical structure closely associated with herself F her sti&mata, her participation as Edith =aryon, e"ual to -udolf .teiner, in creatin& this fetish sculpture ;see here Jun#o lthausA e)cellent discussion* http*GGphilosophie$der$freiheit.!lo&spot.seG>?/>G?>Gdie$e.html<. No dou!t, Judith (on Halle would ha(e ela!orated on this theme and the identification with Edith =aryon ' widely !elie(ed to !e a fact !y her followers ' tyin& the illusory #nots e(en ti&hter. %n the end she would ha(e !een the physical representation of the etheric Christ today and the closest #armic associate with -udolf .teiner in incarnation ' as foreseen !y himself ;the !oo# on Emmeric#, p. 1??$1?/<, since he Bdeli!eratelyC did not say anythin& a!out a permanent sti&matization in order not to ruin the effect of the B.tolpersteinC ;that is Judith (on Halle herself< in present day nthroposophy6 This is how Judith (on Halle constructs her own meanin& !y pure and (a&ue speculation.

7ut alas6 Now Judith (on Halle will a!solutely not confirm her #armic identity as Edith =aryon ' and her mouthpiece, ,olf&an& .tadler, is (ehemently assertin&, that she has ne(er claimed any such identity. 2ine6 .he #nows all a!out her last incarnation, she has told him, !ut will not say anythin& a!out it for the time !ein& ;or perhaps she has not made up her mind a!out it now that her !elief in the Edith =aryon identity is shattered andGor compromised<. 2ine6 lso there is now this pro!lem with the connection to circles of ma&ic created !y Judith (on HalleAs own fa!rications and insinuations, which will not &o away so easily. .omehow she will ha(e to distance herself from that, and she is pro!a!ly wor#in& that one out ri&ht now. 7ut let us anyway conclude here once and for all* %udith von &alle '# ()T a reincarnation of *dith Maryon . .he has let her spo#esman declare that indirectly. nd so she has suddenly lost her personal crown 5ewel of speculati(e ima&ination at this point in the de!ate ;"uite a result< ' and with it some of her esoteric status and plausi!ility, which was so carefully planned from !oo# to !oo#. %t will now !e (ery difficult for her to come !ac# as the supposed reincarnation of Edith =aryon in her ne)t !oo# or to point to any #armic association with -udolf .teiner. .o who is she and what is she doin& in nthroposophy4 7ut this is of course all nonsense and tri(ial ' because in the first place* ,hat #ind of person would whish to fuel rumors li#e that ' insinuate to !e someone li#e Edith =aryon, and then ' when the "uestion came up in full pu!lic ' not stand !y those insinuations4 nd if Judith (on Halle really cannot !e said to ha(e fueled those rumors with the insinuations in her !oo#s ' any intelli&ent reader can 5ud&e the te)ts !y himself, !ut if he has #nowled&e of te)tual criticism e(en on a low &rade le(el and is not a firm !elie(er in Judith (on HalleAs sanctity, he will not miss them6 ' then she must surely have had knowled e of the rumors . .he has deli!erately used the power of fascination from them. nd she is ultimately responsi!le for the creation of a false astral reality ' a fake spiritual nimbus ' around herself. 'f she was enuinely spiritual, she would immediately have denied the rumors and stated in public, what she is not, and was falsely believed to be, on account of her own writin s+ 'n no way has she any resemblance of the honesty and inte rity of a "udolf #teiner. 'n no way. #o much is clear by now.

Adam Michaelis 'nedia as a spiritual principle ( the materiali)ed resurrection *ody of +udith von Halle

<nce more let us discuss the Antroposophic phenomenon, 'udith von (alle ('v( ) Not because of her claims to be a genuine spiritual researcher or her alleged stigmata and inedia (Nahrungslosig&eit , which has never been of special interest to us, but because of the widespread belief amongst Anthroposophists in the reality of it) Again, we would li&e here to consider different possible interpretations and point to their inherent spiritual consequences, which might bring new perspectives to the reader1s understanding) +e ta&e our departure in 'v(1s boo&, ,nd $-re Er nicht auferstanden (And .f #e #ad /ot 0een Raised , co-written with %eter ,radows&y (%, ) 0n this boo& we find among other issues a discussion of the resurrection of Christ, and in particular of the resurrection body) Some descriptions we can follow without any problem, and they are in concordance with Rudolf Steiner (RS ) %, presents the most systematic account) ,he phantom is the spiritual physical body of man, which was created by the ,hrones on old Saturn) ,his body went through the Lall of @an and became entrapped in matter (or materiali-ed by ?ucifer and Ahriman into the material physical body of human incarnation * corresponding to the status corruptionis of theology) ,he incarnation of the cosmic 0 of Christ in 'esus restored the phantom fully to its original state, the status originalis) 3ut not only that) 0n the actual process of resurrection the phantom was transformed into a new and individual condition (p) 4M which we will here designate the resurrection body) ,here was and is only one resurrection body * that of 'esus Christ * but it was soon after multiplied spiritually, so that every human 0 has a chance to get in contact with the active principle of resurrection in Christ) So much is clear, but we disagree with 'v( and %, as to what this last process actually entails) ,he term used by 'v( and %, in most instances is an%iehen * to attract or be clothed in) 'v( elaborates on a drawing by RS on p) ;EF and from this representation we must presume that the metaphor !clothed in" * li&e putting on a mantel * is adequate to her understanding) %, maintains on his part, that a new member (#lied is added to humanity, an incorruptible body, p) F5) ,hese are all very substantial descriptions of the resurrection body of Christ and its connection to the human 0)

'v( and %, then of course claim that 'v( to an e.ceptional degree has clothed herself or was clothed in the resurrection body of Christ) ,his happened spontaneously and was not the willed effect of some devotional practice or spiritual training on her part) ,he immediate consequences of this une.pected situation were four new features: ; the appearance of stigmata on her body, 4 a total restriction in the consumption of food and drin& or inedia, A an e.pansion of the physical senses into supersenses, F passing into a state beyond the normal limitations of time and space described as time travel with sense impressions somewhat comparable to normal physical sense impressions) None of these four conditions have been scientifically validated or e.amined by ob$ective standards) (ence they are not proven facts, but only belief structures and hearsay, and we can understand the position of some commentators, who refuse to discuss seriously what is not verified and corroborated) 3ut since these four features have now become a general belief or an assumption, they have at least an ideational reality with historic effects that have to be ta&en into account, and also these claims as such constitute an interesting phenomenon) 3ecause of this, we shall here continue our deliberations focusing on one of the features, the inedia, which is mostly ignored in the debate, since it is perhaps the most spectacular and ine.plicable feature of the four) 0nedia is not a new or un&nown phenomenon) 0n the catholic church we find reports on saints who lived on nothing but the >ucharist for prolonged periods of time, and also in the 3uddhist and (induist traditions asceticism verging on or corresponding to inedia has been an old yogic practice dating bac& before the birth of Christ) ,he most famous contemporary e.amples are %rahlad 'ani and Ram 3ahadur 3om$on) +e quote from +i&ipedia: &rahlad !ani is an .ndian 12 years old sadhu3 $ho has claimed to ha"e li"ed $ithout food and $ater for the last 45 years6 #is ability to li"e $ithout food and $ater $as in"estigated by doctors at 7terling #ospital3 Ahmedabad3 Gu8arat in 5992 and 59:96 ;he research team reported that he did not consume any food or $ater during the testing periods3 although they could not comment on his claim of ha"ing been able to sur"i"e in this $ay for about 49 years6 ;he study concluded that &rahlad !ani $as able to sur"i"e under obser"ation for t$o $ee's $ithout either food or $ater3 and had passed no urine or stool3 $ith no need for dialysis6 .nter"ie$s $ith the researchers spea' of strict obser"ation and relate that round<the<cloc' obser"ation $as ensured by multiple ++;= cameras6 !ani $as reportedly sub8ected to multiple medical tests6 !ani>s only contact $ith any form of fluid $as during gargling and bathing3 and the doctors said they measured the fluid that !ani spat out6 ;he case has attracted criticism3 both after the 5992 tests and after the recent 59:9 tests6 7anal Edamaru'u3 president of the .ndian Rationalist Association3 critici%ed the 59:9 e*periment for allo$ing !ani to mo"e out of a certain ++;= camera>s field of "ie$3 meet de"otees and lea"e the sealed test room to sunbathe6 Edamaru'u stated that the regular gargling and bathing acti"ities $ere not sufficiently monitored3 and accused !ani of ha"ing had some ?influential protectors? $ho denied Edamaru'u permission to inspect the pro8ect during its operation6 Ram 0ahadur 0om8on is a young /epalese 0uddhist mon' $ho li"es as an ascetic in a remote area of /epal6 Ram 0ahadur 0om%an appears to go for periods of time $ithout ingesting either food or $ater6 ne such period $as chronicled by the Disco"ery +hannel3 in $hich3 during @A hours of filming3 he neither mo"ed3 nor ate or dran' anything6 As you can see, there has been a rigorous attempt to prove the inedia at least in the case of %rahlad 'ani - something not even remotely attempted in the case of 'v() Another related issue is that of breatharianism, which has become more or less a modern ideology) ,he idea is that you can survive on prana or light alone without food and water (or at least on a very low inta&e of calories ) Lor some it is a pragmatic view that leads to this decision, for others it is a lifestyle and philosophy as for e.ample propagated by 'asmuheen (born >llen #reve , who according to +i&ipedia ma&e appearances at New Age conferences worldwide and has hosted spiritual retreats in ,hailand) ,his has lead to the death by dehydration of four of her followers) (er own breathearian abilities was tested li&e this (quote +i&ipedia : Bhen the Australian tele"ision programme A9 Minutes challenged her to demonstrate ho$ she could li"e $ithout food and $ater3 the super"ising medical professional Dr6 0eres Benc' found that3 after C1 hours3 !asmuheen displayed symptoms of acute dehydration3 stress3 and high blood pressure6 !asmuheen claimed that this $as a result of ?polluted air?6 n the third day3 she $as mo"ed to a mountainside retreat about :D miles from the city3 $here she $as filmed en8oying the fresh air and saying she could no$ li"e on happily6 #o$e"er3 as the filming progressed3 her speech slo$ed3 her pupils dilated3 and she lost o"er a stone (A 'g or :C lb) in $eight6 After four days3 she ac'no$ledged that she had lost $eight3 but stated that she felt fine6 Dr6 Benc' statedE ?Fou are no$ Guite dehydrated3 probably o"er :9H3 getting up to ::H6? ;he doctor also announcedE ?#er pulse is about double $hat it $as $hen she started6 ;he ris' if she goes any further is 'idney failure6? !asmuheen>s condition continued to deteriorate rapidly in the clearly demonstrated conte*t of acute dehydration3 despite her insistence to the contrary6 Dr6 Benc' concluded that continuing the e*periment $ould ultimately pro"e fatal6 ;he film cre$ concurred $ith this assessment and ceased filming6

!asmuheen is Guoted by the +orre* Archi"es as saying3 regarding ho$ much she eatsE ?Generally not much at all6 Maybe a fe$ cups of tea and a glass of $ater3 but no$ and then if . feel a bit bored and . $ant some fla"or3 then . $ill ha"e a mouthful of $hate"er it is .>m $anting the fla"or of6 7o it might be a piece of chocolate or it might be a mouthful of a cheeseca'e or something li'e that6? !asmuheen has stated that she has li"ed on appro*imately 299 calories per day for the last fourteen years3 maintaining full health through supplementing a fluid inta'e $ith ?cosmic particles? or micro<food3 $hich she describes as prana6 7he has stated that she has not yet mastered the ability to be fluid<free for more than short periods6 7he $as a$arded the 0ent 7poon A$ard by Australian 7'eptics in 5999 (?presented to the perpetrator of the most preposterous piece of paranormal or pseudoscientific piffle?)6 7he $as also a$arded the 5999 lg /obel &ri%e for Literature for her boo' &ranic /ourishment I Li"ing on Light3 ?$hich e*plains that although some people do eat food3 they don>t e"er really need to6? !asmuheen maintains that some of her beliefs are based on the $ritings and ?more recent channeled material? of the +ount of 7t Germain6 7he states that her D/A e*panded from 5 to :5 strands to ta'e up more hydrogen6 ;he e*tra strands of D/A ha"e not been demonstrated3 and $hen offered J293999 to pro"e her claim $ith a blood test3 she stated that ?you cannot "ie$ spiritual energy under a microscope6? 7he claims that such a challenge is a deliberate attac' on her beliefs3 and she refuses to act as an e*ample of her claimed paranormal attributes6 +e see here an inability to maintain complete inedia, but also a phenomenology matching 'v( in the display of paranormal attributes, special access to esoteric information (here channeling and a reference to the spiritual nature of her condition) And we also see illustrated the severity of an attempt to practice inedia, should it be forced and unbalanced) ,his ma&es the condition of 'v( even more astonishing if it is true/ Also, as mentioned by %,, in the case of 'v( the inedia is involuntary and not willed) Nutrition is li&e poison to her we are told, and she gets sic& and shall probably die if she attempts to ta&e food or drin& in) So this is quite a different story, worth pondering on) As stated above, the e.planation offered by 'v( and %, for her sudden and alleged inedia lies in her being clothed in the resurrection body of Christ) 0n fact the inedia feature is seen as a clear proof of this condition) 'v( and %, both refer to the same quote by RS (A# ;A;, ;4);5);M;; * and not ;F);5 as stated twice in their boo&, p) A5, NN : Bir 'Knnen diese Degenerierung in einer ge$issen Beise so auffassen3 daL eigentlich "om Anfange der menschlichen Ent$ic'elung an dieses &hantom da%u bestimmt $ar3 unberMhrt %u bleiben "on den materiellen ;eilen3 die aus dem Mineral<3 &flan%en< oder ;ierreich "om Menschen als /ahrungsmittel aufgenommen $erden6 ,nberMhrt da"on sollte das &hantom bleiben6 Es $ar aber nicht unberMhrt geblieben6 (7tandard English translationE At the beginning of human e"olution it $as intended that the &hantom should remain untouched by the material elements that man ta'es for his nutrition from the animal3 plant3 and mineral 'ingdoms6 0ut it did not remain untouched6) ,he phantom was originally not meant to become materiali-ed, and its fall into status corruptionis was caused by the ?uciferic and Ahrimanic powers * so much is clear) Now then * the inedia of 'v( can only be e.plained from the restituted phantom within the resurrection body of Christ, which does not need material food, say 'v( and %, in unison (p) A5, NN ) +hy, we as&2 0n the quote by RS, he says absolutely nothing about inedia with humans in incarnation or the meaning and function of the resurrection body of Christ) 0t is a quite unsubstantiated allegation by 'v( and %, that her inedia can be e.plained solely on this bac&ground) ?ater in the boo& (p) FA-FN %, argues from RS (#A 4MA, 4A)E);M;M that: Bas ist3 in einem groLen Zusammenhange angesehen3 'ulturgeschichtlich dieses Geset% "on der Erhaltung der Energie oder der KraftN Es ist das groLe #indernis3 den Menschen Mberhaupt %u "erstehen6 7obald man n-mlich meint3 daL niemals Kr-fte $ir'lich neu gebildet $erden3 $ird man nicht %u einer Er'enntnis des $ahren Besens des Menschen gelangen 'Knnen6 Denn dieses $ahre Besen des Menschen beruht gerade darin3 daL fort$-hrend durch ihn neue Kr-fte gebildet $erden6 Allerdings in dem Zusammenhange3 in dem $ir in der Belt leben3 ist der Mensch das ein%ige Besen3 in $elchem neue Kr-fte und < $ie $ir sp-ter noch hKren $erden < sogar neue 7toffe gebildet $erden6 (7tandard English translationE /o$3 considered broadly and from the point of "ie$ of the history of ci"ili%ation3 $hat is this la$ of the conser"ation of energy or forceN .t is the great stumbling<bloc' to any understanding of man6 Oor as soon as people thin' that forces can ne"er be created afresh3 it becomes impossible to arri"e at 'no$ledge of the true being of man6 ;he true nature of man rests on the fact that through him ne$ forces are continually coming into e*istence6 .t is certainly true that3 under the conditions in $hich $e are li"ing in the $orld3 man is the only being in $hom ne$ forces and e"en I as $e shall hear later I ne$ matter is being formed6) (ere the fact is established by RS, that a human being can renew forces and matter from within his spiritual nature, but as a general human principle, functioning without any special connection to the resurrection body of Christ) 0n lac& of valid arguments both 'v( and %, $umps to conclusions, led on by the stigmati-ation and a fascination with the whole idea) Actually, %, thin&s this inedia is a sign of a new health (p) A5 ) And 'v( as&s: !(ow can the body live on without

earthly food2 +hat does the phantom live off2! (+ie &ann sich der 8Orper auch ohne irdische Nahrung erhalten, wovon lebt nun das %hantom2, p) NN ) ,hey can and will only see one e.planation * it is a proof of the immediate presence of the resurrection body of Christ in 'v(/ 0f, and we say if, there is a real state of inedia here, we thin& 'v(1s first question is relevant, while the second is unintelligible, unless she sees her material physical body as identical with the restituted phantom) 3ut let us e.plain the simple short circuit in these arguments) +e must as& ourselves this question: +hy would a spiritual physical body, the restituted phantom, have this function * sustaining the corrupt materiality of the old physical body2 And why in particular should the resurrection body of Christ be used for this purpose2 ,he material physical body of 'v( can uphold itself by simply eating the food freely offered by >arth) +e can all agree, that 'v( is as physical and material as everyone else, and as she was bac& in 455F) Actually she weighs the same, we hear) ,his material body of hers is hence in a status corruptionis6 She is composed physically of the same gross matter as all humans) 0t is an absurd parado. to believe, that the resurrection body of Christ can or should be used to uphold the corrupted material body of an incarnated human being) Spirit man is an immaterial and completely spiritual state beyond the phase of incarnation and the cosmic stage of >arth, and the resurrection body of Christ leads to this state * not to a sort of !spiritual mummy" * a material body using the resurrection body of Christ to avoid eating) 0f 'v( needs and wants to be alive * to be incarnated in a material body and not $ust die or disappear * should she not parta&e in the laws of incarnation and &arma and e.change with this earthly dimension through a full metabolism2 6id Christ restitute and resurrect the phantom of 'esus in order to ma&e this feat possible for 'v(2 (ere we only need to quote another passage from the above lecture by RS) 0t becomes clear, that the absorption of e.ternal matter by eating and drin&ing has a spiritual importance to the >arth - suggesting, that man should spirituali-e this metabolism, not avoid it) .f you $ill bear this in mind then you $ill hardly $onder at $hat . am no$ going to sayE $hen man descends from the spiritual into the physical $orld he recei"es his physical body as a garment6 0ut naturally the body recei"ed as a child differs from the body as $e lay it aside in death3 at $hate"er age6 7omething has happened to the physical body6 And $hat has happened could only come about because this body is permeated $ith forces of spirit and soul6 For, after all, we eat what animals also eat. That is to say, we transform external matter just as the animals do; but we transform it with the help of something which animals have not got; something that came down from the spiritual world in order to unite itself with the physical body of man P Man is thus the medium for a constant be-dewing of the physical sense world by the supersensible. ou can imagine, as it were, a fine rain falling continuously from the supersensible on to the sense world; but these drops would remain !uite unfruitful for the earth if man did not absorb them and pass them over to the earth through his own body. ;hese drops $hich man recei"es at birth and gi"es up again at death3 bring about a continual fructification of the earth by supersensible forcesQ and through these fructifying supersensible forces the e"olutionary process of the earth is maintained6 Bithout human corpses therefore3 the earth $ould long ago ha"e become dead6 <ur question is pertinent, because the cosmic 0 in 'esus apparently did not prevent the physical body of 'esus from eating and drin&ing (not even alcohol in wine while actually transforming all the four bodies of 'esus and restituting the phantom, while he was living with a full metabolism) ,hen why should that now be a special mar& of this process or result in 'v(2 +hy would the resurrection body of Christ have this peculiar new feature * human inedia2 +hat is the spiritual point in that2 ,he material physical body is still as material as ever before, and the phantom was never intended to become material, and the resurrection body is the foundation for spirit man in a completely spiritual state beyond incarnation * then why should the restituted phantom now uphold the old materiality and renew it, or why should the resurrection *ody do the same thing, -et us make this clear. /he resurrection *ody of 0hrist was and is not intended for magical display or outward show1 ,here is no need for the spiritual resurrection body of Christ to use its own forces to materiali-e itself in an incarnated and corrupt physical body) ,he materiali-ation of the physical body cannot depend on the resurrection body/ All the arguments of 'v( and %, are actually circular) 0f it is true, that the materiali-ation of the physical body depends on ?ucifer and Ahriman, then the fact of 'v( upholding her material, physical body can only depend on ?ucifer and Ahriman, too) And so 'v( and %, are ascribing to the resurrection body of Christ something that stems from the adversary powers) <r else they must claim, that the resurrection body of Christ has now underta&en to do the wor& of the adversary powers for them, since the whole and absurd point of all this is to &eep 'v( present in material incarnation without food and drin& * as material as ever before)

But in fact ( if the claims of +vH were true, then her material *ody had to fall apart and turn into dust, 2ust like the *ody of +esus 0hrist did, when the restitution of the phantom was finished 2ust *efore His death1 'ust as& yourself this simple question * what difference does it ma&e whether 'v( opholds her body by eating * or it is upheld by the resurrection body of Christ, as she claims2 <n one hand * none) 'v( is still there in her body, corrupted and material, weighing the same for everybody to see) <n the other hand * everything) 3ecause it is utterly blasphemous, that the point of the resurrection of Christ is to secure the presence on >arth of an ego in bodily incarnation practicing inedia) 0t is not a Christian spiritual qualification of the material physical body that it does not eat or drin& at all * on the contrary) 0t is a gross mista&e, a form of spiritual materialism) ,hen we have all the other contemporary and historic cases of inedia, some of them reported before the incarnation of Christ, and many of them from traditions with no direct connection to the Christ-being) +hat about %rahlad 'ani, who has dared to let himself be e.amined and controlled in a way that 'v( would never allow2 (ave these cases anything to do with the resurrection body of Christ2 Apparently not) ,he ability to practice inedia seems to be common to all man&ind and inherent in the human organisation) %, pointed to the relevant human faculty, the ability to renew forces and matter from within, which breatharianism e.plains with absorption of prana) ,he only crucial distinction here lies in the fact, that the condition of 'v( is not willed, but quite involuntary) She actually cannot eat or drin&, or else she will die) ,here is indeed a difference between not having to eat or drin&, and not being able to eat or drin&) ,here are other characteristic features in the case of 'v( in line with this, which are accentuated by %, as something admirable) Since the condition is not intentional and cannot be changed, it is not controlled by 'v(1s 0) 0t is not a product of a willed and intended activity in her 0 (this characteri-es more or less all four features, by the way ) (ence nothing can be said about the wor& that the conscious 0 has done on its lower bodies in order to establish a bond of attraction (An-iehungsband, RS1s e.pression between the resurrection body of Christ and itself) And in all of 'v(1s production any such description fails and there are also no trace of a specific, individual and spiritual path, development or initiation, which can be ascribed to her personally) (er 0 seems rather wea& and bland) 0t cannot be detected in her writings, mainly consisting of a peculiar mi. of Anthroposophical comparison and unmediated imagery) ,here is no comprehensible biographical connection or coherence leading to her present situation, and it was not e.pected or understood by her at first) ,his is of course surprising if interpreted from a contact with the resurrection body of Christ, since the free, willed and conscious contact with it by the human 0 and a subsequent moral and spiritual action is mandatory for the development of a bond of attraction to it) +here is the e.istential struggle with the principle of evil so closely related to the resurrection2 ,he only active moral qualification and integrity mentioned in this conte.t is an unspecified compassion (@itleid, p) AN ) And equally nondescript and unsubstantiated is the partial !continuity of consciousness" between sleep and wa&ing ascribed to 'v( from early childhood (im Schlafen eine gewisse 8ontinuitKt des 3ewusstseins, p) P; ) 0t seems there is an almost childli&e personality living in her dreams and then came the une.pected stigmati-ation and transformed all four bodies totally (Alle vier +esensglieder sind durch die Stigmatisation voll&ommen verwandelt, p) FN ) ,hat means * not the 0 of 'v( transforming its three lower bodies, but an e.terior and autonomous principle transforming all four bodies in an unvoluntary conditioning of 'v() 0t is a phenomenological description very close to possession) ,his might e.plain 'v(1s curious questions mentioned above: !(ow can the body live on without earthly food2 +hat does the phantom live off2! (+ie &ann sich der 8Orper auch ohne irdische Nahrung erhalten, wovon lebt nun das %hantom2, p) NN ) ,he phantom is spiritual * it $ust is or have being) 0t does not live off something else) 3ut evidently the material physical body and the (restituted2 phantom has become one and the same thing to 'v(, and again she does not understand, that a resurrection body does not show up in a corrupted material body/ Also there is this seamless transition from the normal bodily senses through supersenses and to quasi-bodily sensing outside the limitations of space and time, which melts together with the spiritual world in 'v(1s e.perience) ,his suggests to us, that all of this is not a clothing in the resurrection body of Christ * what that might mean * but an e.pansion of the etheric of 'v( and her consciousness in an unvoluntary fashion) +e have analy-ed this dynamic in one of our earlier essays (7chisms in contemporary spirituality , where we described the effects of certain techniques of meditation, but any state of possession would proceed along similar lines) +hen and how it occurred with 'v( we cannot say, but her system has been opened in an unbalanced way, conveniently described as continuity of consciousness and clayvoyance today, so perhaps it was a gradual process, and the event in 455F $ust a final shift) ;he main point is that the boosting of the etheric body is organi%ed from belo$ and up$ards3 "ery often including the po$ers of se*uality ('undalini) and instinctual emotionality through "arious transformational techniGues6 Bith the pro"o'ed etheric e*pansion you actually obtain an altered state of consciousness (since consciousness is seated in the etheric and not in the physical brain)6 Fou might say that part of the (lo$er) etheric $hich has hitherto remained RunconsciousS3 is no$ made RconsciousS3 and since this is a direct consciousness3 not mediated and inhibited by the physical brain3 you can e*plain both the peculiar RdirectnessS of perception and a$areness and the confluence connected $ith this state3 often concei"ed of as a form of Rheightened presenceS6 Fou can also understand the RmagnetismS and Rmagnetic radiationS of this (sub) human organi%ation6

.f $e apply Anthroposophical 'no$ledge to this condition3 $e reali%e that by operationali%ing the natural physical3 etheric and astral polarity structure this $ay3 you $ill3 $hen you are e*panding consciousness into the etheric bypassing the cogniti"e system3 ine"itably be dra$ing in the e"il polarity of Lucifer<Ahriman Ahriman belo$ in the etheric3 Lucifer abo"e in the astral6 Fou mo"e a$ay from indi"idual thin'ing and turn to instinctual perception6 As $e 'no$3 the (etherically based) process of normal thin'ing in and through the brain (neocorte*) is in reality a reflection of the higher thin'ing in the etheric3 the cosmic thoughts3 the Logos3 the +hrist6 &recisely this organi%ation of the etheric head3 $hich is also constituti"e of the human . (personal identity)3 is suppressed and circum"ented in 0uddhist open monitoring meditationT .nstead of contact $ith the higher Logos through a human . and reason3 contact is sought and obtained $ith the t$o other (e"il) directors of human perception and intelligence in the lo$er etheric and astral bodies3 resulting in a ta'eo"er of the intellectual and mental system by the Ahrimanic<Luciferic duo3 $rongly construed as Rhigher consciousnessS6 Apart from the abo"e<mentioned direct RpresenceS3 this state is characteri%ed by an instincti"e astute and highly apprehensi"e (but rigid) intellect caused by Ahrimanic possession of the etheric<mental body3 and a fantastic3 luminous and seemingly $ise mind due to a Luciferic enthralling of the astral body6 ;he human . $ith its original structure of self and freedom is sub8ugated6 ;his so<called Rhigher consciousnessS as Rstreaming lightS is in fact nothing but illusion6 .t is R'no$ledgeS $ithout any po$er of differentiation or practical "alue only $ith the 'no$ledge of ho$ to reproduce and recondition itself in others6 ;his alternati"e understanding represents in our "ie$ a more accurate spiritual picture of $hat is perhaps physically manifested in the specifically conditioned neurological pattern of meditating mon's6 ,he above dynamic can easily e.plain the described sense fi.ation and sense e.pansion of 'v(, the supersenses, the time travel (astral ?uciferic enthrallment , the alleged clairvoyance (&nowing peoples1 intentions and actions and so forth) 0t certainly fits with the lac& of control and participation from the 0 and the peculiar lac& of personal feeling, thin&ing and willing in her condition and production) 'v( seems on some &ind of autopilot running the show for her and with her) And no Anthroposophist should seriously question whether ?ucifer and Ahriman in unison have the spiritual and intellectual powers to ma&e up all the fantastic images and ideas, which we see in 'v(1s presentations, and scramble it with Anthroposophical &nowledge) @any have sensed this underlying and hidden reality, the double agenda, as a mechanic and inauthentic quality * li&e 'v( is completely instrumental in some aspects, but certainly personal and well-meaning in others) She is toyed with, so to spea&) She is into something over her head and carried away by devotional fervor, sacred madness and into.ication with her own new importance) Now, is it possible or even feasible to e.plain inedia from a state of possession2 +hy does %, as an Anthroposophical author acquainted with all the relevant information not consider this e.planation2 3ut of course * he was loo&ing for what he found and saw in 'v() ,he whole system of interpretation was ready and the une.plainable blew his mind away) 3ut certainly we have heard of and witnessed fantastic levels of body control, both voluntary and involuntary, a gamut, that perhaps runs from possession to siddhi powers * because, what is actually controlling the inedia of saddhu %rahlad 'ani2 +hat is the spiritual purpose of that2 Anyway, we thin& that state can be achieved by a specific conditioning and is completely realistic) +hy would it not be2 ,he powers of the human mind and the spiritual dimension are incredible) And we must not forget, that the adversary powers have followed human evolution long before the creation of the human 0 on >arth, and that they have a much higher mastery of the causal level) Lor instance the Archai, who watched over the formation of the phantom on old Saturn and too& part in it by imbuing the physical predisposition of the senses with the possibility of being used by the 0 (p) 4F * that is, the Archai used the human phantom as a sense apparatus (the preformatted human eye could function as a camera for them, and they used the images obtained from this apparatus ) ,hey had the overall function in their dealings with the human phantom to imprint it with selfhood, and the good Archai did this in a selfless fashion) 3ut some of these Archai turned away from the Lather and became bac&ward or adversary powers, the Asuras) Now, because of their presence during the formation of the physical phantom, and due to their primary point of attac& in the human intellectual soul (the 0-consciousness , and since they are right now evolving downward from the level of manas (spirit self , breeding sensual phantasmagoria on humans in the astral dimension * do you not thin& that these Archai-leveled spirits are fully capable of controlling the senses, consciousness and body of a human being, through the double, at least partially, if that person is prone to luciferic illusions2 No doubt they have a full blueprint of many functions in the overall human ma&e up) ,he topical reason for mentioning this possibility is the fact that the stigmati-ation of 'v( too& place in 455F some months prior to the date of a specific transition in the collective spiritual human process) 'v( started a whole series of disruptive events, shattering the Anthroposophical movement, creating division and to a certain degree also disintegration in the teachings of esoteric Christianity left to us by RS, with all &inds of fantastic notions and new belief structures) ,he watermar& of this impact is surely Asuric, since it is also &nown to us, that the Asuras serve Sorat, the chief opponent of the Christ-impulse - and the spiritual materialism of the Asuras, e.pressed by 'v( as a materiali-ation of the resurrection body of Christ, is nothing but Sorats moc&ery of Christ/ +e &now from RS that the third impact of Sorat too& place in ;MME, and in our opinion one of the central features of this impulse was the installation and final activation of the Asuras as the directing evil principle in the years 455F to 45;4) ,he finer time scale and e.planation for this assumption is presented in our essay: After 59:5 the time of the Asuras ) +e shall only

mention here that we thin& there has been an ongoing process of the raising of the dead (or the cast off human double structures since the reappearance of the >theric Christ in ;MAA * an important collective and individual aspect of this event, which has been more or less overloo&ed by men, because it ta&es place in the span and dimension between the 0, the ego, the subconscious, the double and the evil powers, but which is anyhow e.tremely pertinent to the principle of resurrection and human contact with the resurrection body of Christ) ,his specific process uses the matri. of the descent and resurrection of Christ, and it reached the decisive transition between the P th and Qth interior layers of the >arth in mid-455F and hence the realm of the Asuras) At the same time the protective shield between the P upper layers and A lower layers were bro&en) ,he years from 455F to 45;4 then saw a speeding up, formation and formatting of the three principles of evil, intensified by the Asuras in three stages from the ?uciferic representation to Sorat, so that this unified evil agency was fully operational from 45;A) Curiously enough * 'v( in the same time of span established herself in the old esoteric centre of Anthroposophy and finally got rid of her chief opponent there) +e shall abstain from a more thorough comparison of mutual characteristics of Asuric activity with the production of 'v( and leave that for now * e.cept for once again pointing to the peculiar fact, that the leading identification and esoteric orientation in this purposeful process for 'v( evidently was >dith @aryon * a trail that leads us to circles with magical initiation as e.plained elsewhere and ultimately to the &ind of activity, which Rudolf Steiner connected with the Asuras) <ur continued interest in this matter can be e.plained briefly) +e are not surprised to see this happening, and do not find it spectacular) 0t is a necessary individuali-ation * and a response in particular to what we have called the e.istential deficit in institutionali-ed Anthroposophy) 3ecause of the opposing qualities of human selfhood spanning a scale from selfless creative love to selfish destruction and from authenticity to conformity * li&e a double edged sword * there is a need for a confrontation and an e.istential process, which is going to eat away the egotism and plagiarism) ,he Auras shall be an acid test on the integrity and truth of the 0 and parado.ically refine it spiritually in the end) 3ut we need to protest against the complete perversion of the principle of Christian resurrection put forward by 'v( and %, * the fascination of clothing * the phantomi-ation of the material body * the sudden transformation of all four bodies from without, instead of the 0 transforming the three lower bodies from within * the e.istential farce of it all/

Adam

ichaelis

August #$%& A perverted love ideal - the stamp collection of %udith von &alle

%n our pre(ious paper, Inedia as a spiritual principle, we pointed to the suric underpinnin&s of the J(H$ phenomenon. ,e did not underta#e a more thorou&h comparison of mutual characteristics !etween suric acti(ity and the production of J(H. This we will now redress in the form of a critical commentary to J(HAs !oo#, Rudolf Steiner, Meister der Weissen Loge 9p. HH$I7:. %n these few pa&es J(H discusses on the !asis of -udolf .teiner the possi!ility for e(ery human % to attract and !ecome interwoven with ;ein(erwe!en ' e)pression !y -.< a copy of the ' of %esus of (a,areth and hence !ecome a Christophorus, p. HIf. %n analo&y with this process, she mentions the possi!ility to incorporate ;ein(erlei!en ' e)pression !y -.< a copy of the etheric and astral bodies of Christ , which multiplied like a grain of seed !ermannigfaltigten sich "ie ein Samenkorn# in the spiritual world 98 /?0, p. II:. .he states that this is an e(en hi&her possi!ility than the first, since these are now copies of spiritual !odies ;,esens&liedera!drJc#e< !elon&in& to Christ Himself, p. H8 ' !ut fails to "uote the followin& specification of -. 9i!id.: F recei!ed at their $irth such an imprint of the %hrist&Incarnation of 'esus of (a)areth $ei der *e$urt ein!erlei$t $ekamen solch ein A$$ild der %hristus&Inkarnation des 'esus !on (a)areth< F showin&, that these etheric and astral "ualities are !ound up with Jesus of Nazareth too. They are human spiritual !odies permeated with the Christ$!ein& and multiplied F If human $eings "ere $orn during the period from the fifth to the tenth centuries, "ho had a cop+ of the etheric $od+ of 'esus of (a)areth "o!en into their o"n etheric $odies, human $eings li!ing in the period from the ele!enth to the fifteenth centuries recei!ed copies of the astral $od+ of 'esus of (a)areth rather than copies of ,is etheric $od+- 98 /?0, p. H8:/ Ne)t, J(h points to the possi!ility of absorbin an imprint of the Christ-' F .he+ "ill $e read+ to a$sor$, so to speak, the "aiting replicas of the %hrist&/go, read+ to a$sor$ the ego that the %hrist imprinted in the $od+ of 'esus 98 /?0 p. H0:> %t is e)plained !y -udolf .teiner in the conte)t ' !ut not "uoted !y J(H ' how these spiritual imprints of the Christ$% came into e)istence ... something like an

imprint of the ego "as made in the astral $od+ of 'esus of (a)areth- When the %hrist&0eing entered the astral $od+, "e can easil+ concei!e that something like a replica of the ego could $e produced in the surrounding parts of the astral $od+- .his cop+ of the ego of %hrist 'esus produced man+ duplicates that "ere preser!ed, so to speak, in the spiritual "orld. 9i!id.:1 nyway, J(H then &oes on to supplement -udolf .teiner in his /0?0 cycle with her own understandin& of the resurrection body of Christ , which can !e attracted ;anziehen ' e)pression !y -.< in the same way, !uildin& on the /0// cycle 98 /1/, p. /I8:. This com!ination ;p.I/< mi&ht manipulate the reader to thin#, that the process of attractin& the resurrection !ody runs parallel to the precedin& processes, and that the descriptions here ' interweave, incorporate, absorb ' can !e applied to this process too. ,e ha(e in our a!o(e mentioned paper criticized J(HAs far too su!stantial understandin& of the attraction of the resurrection !ody of Christ, as if a human % can !e clothed in this hi&hly spiritual !ody, which !elon&s to the future of man. ,e ar&ued, that J(H indeed fa(oured such a material understandin& K ' and we see this assumption colla!orated in her present te)t, where she says* 0ecause, this attraction and shaping of one of the multiplied seeds of the image of the 1ph+sical2 $od+ of %hrist can also 3ust $egin for humanit+ through a conscious look to %hrist and ,is impulses- ;4enn auch dieses An)iehen und Ausgestalten eines !er!ielf5ltigten 6eimes des A$$ildes !on %hristi 1ph+sischer2 Lei$lichkeit kann nur durch die !oll $e"usste ,in"endung )u %hristus und seinen Impulsen f7r die Menscheit $eginnen <, p. I1. This rather su!stantial understandin& is also apparent in the conte)t of J(HAs followin& e)position. s re&ards the four other processes, J(H has a tendency to e)a&&eration, as thou&h the cosmic Christ can !e recei(ed in !its and pieces directly* the attraction of copies of spiritual $odies from an e!en higher 0eing has $ecome possi$le, that is those of Christ Himself ;das An)iehen der Wesensgliedera$dr7cke einer noch h8heren Wesenheit ist# m8glich ge"orden, n5mlich der3enigen des Christus selbst<, p. H8. 7ut it is only throu&h the Christ$ permeated spiritual !odies of Jesus of Nazareth, which !ecame multiplied in the spiritual dimension, that a human !ein& can !ecome suffused with the Christ$!ein& in his % and astral and etheric !odies. This is part of the Christ mystery, and e)cept for the understandin& of the resurrection !ody, we find in all of this no ma5or discrepancies !etween -udolf .teiner and J(H. Now, the a!o(e discussion ser(es "uite another and more spectacular purpose in the presentation of J(H. .he is here e)plainin& the nature of the so$called ,hite Lod&e, a !rotherhood of twel(e masters, one of them !ein& master Jesus. .he e)plains, that in analo&y with the &eneral possi!ility of !ecomin& interwoven with ;ein(erwe!en< a copy of the ' of %esus of (a,areth ' these twel(e hi&her indi(idualities are thus somehow e)chan&in& copies of their spiritual !odies ;,esens&liedera!drJc#e< in a harmonizin& process of saturation ;Eurchdrin&un&sprozess<, p. H7. This !rin&s her then to a considera!le e)pansion of this principle of e)chan&e or lendin& out of copies of spiritual !odies, p. IK. .he claims, that it is possi!le for e!er+ human !ein& to work throu h his four spiritual !odies usin& copies of spiritual bodies from hi her individualities ;/s its n5mlich 5edem Menschen prin)ipiell m8glich, seine eigene !iergliedrige Wesenheit )u durchwirken mit den A$$ildern !on Wesensgliedern anderer, h8her ent"ickelter Indi!idualit5ten- < That is ' in the wor# on your spiritual !odies, and apparently on the % too ;sic<, you can attract ;or clothe yourself in< copies of spiritual !odies from &reat indi(idualities ;"ird er sich idealer"eise all die Wesenglieder&A$dr7cke anziehen k8nnen, die auch den grossen Indi!idualit5ten, "elche unserer Menschheitsent"icklung !orangehen, $ereits eigen sind<, p. IH. t some point in the future humans can then do the same thin& amon&st each other and lend out their own transformed spiritual !odies, p. IH ;9ugleich "ird es )uk7nftig a$er auch immer mehr eintreten, dass der Mensch A$$ilder seiner !on ihm durch Schmert), :r7fungen und sel$stlose, lie$e!olle ,inga$e gel5uterten eigenen Seelenglieder seinen Mitmenschen zur Verfgung stellt, die sich diese A$$ilder eingliedern k8nnen und "iederum das ihrerseits /rrungene als Lie$esga$e )ur ;erf7gung stellen-< This leads accordin& J(H to a fuller indi(idualization and a stren&thenin& of the %, p. IH ;'e Ich&hafter der Mensch "ird, desto mehr durch"irkt er sich mit den A$dr7cken anderer Indi!idualit5ten, desto komple<er "ird seine eigene Wesensgliedernatur .< pparently, a human % &rows spiritually !y attractin& and incorporatin& copies of other indi(idual %As. J(h then points to Lazarus$Johannes as a model for this process and descri!es him as a con lomerate of different parts of spiritual !odies !elon&in& to different indi(idualities ;ein Konglomerat aus !erschidenen Wesensgliederanteilen !erschiedener Indi!idualit5ten<, p. II. This continued process will then in $eautiful indi!idualism ;sch8nstem Indi!idualismus< lead to education of the hi&her %, which unifies in itself all the different human streams throu&h this #ind of incorporation. The %$sense turns the human % outwards in order to understand other humans and absorb them into its own interior, while its own lo(er self is silenced and dissol(ed in the lo(e of the % for another %. ;Mit diesem Sinn lenkt der Mensch ge)ielt sein Ich hinaus in die Aussen"elt, um das Wesen seines Mit$ruders )u erfassen und !erstehend in sein eigenes Inneres aufzunehmen, "5hrend sein niederes Sel$st still sch"eigt, 3a sich aufl8st in der Lie$e seines Ich )u dem anderen Ich <, p. I7. This will accordin& to J(H e(entually lead to a hi&h social ideal, a total or&anism ;8esamtor&anismus<, p. I7.

%n J(HAs outlinin& of this process, it is "uite !lurred e)actly how we are to fathom this e)chan&e of spiritual !odies, !ut most of the (er!s su&&est a !izarre distri!ution and hoardin& of lim!s, formin& an indi(idual con&lomerate of spiritual !odies with different !orrowed and incorporated attri!utes. The human spiritual structure resem!les a Christmas tree, !ecause of the happy tune* the more %$li#e, the more copyin& from other indi(idualities, the more comple) the structure of spiritual !odies ; 'e Ich&hafter der Mensch "ird, desto mehr durch"irkt er sich mit den A$dr7cken anderer Indi!idualit5ten, desto komple<er "ird seine eigene Wesensgliedernatur-< %ma&ine a hu&e wardro!e6 %n it we ha(e an infinite num!er of ready$made and ready$ to$wear clothes ' potentially all four spiritually transformed human !odies of all humans in unendin& com!inations. The !est analo&y here is the total ran&e and (olume of the off$the$pe& clothes in all the fashion and clothes shops of the current consumer madness. E(ery!ody can pic# what they want and com!ine as they wish. This certainly surpasses the race in New &e for no!le and spiritual incarnations and the phantasies in Theosophy a!out the different masters you ha(e in tow. %t is a hu&ely spectacular, a &i&antically Luciferic mas"erade of copies of spiritual !odies, a 5i&saw puzzle of com!ined and e)chan&ed identities ' and one must as# a simple "uestion* How can there !e any indi(iduality left anywhere4 The human % dressin& up li#e this F incorporatin&, a!sor!in&, con&lomeratin& F !its and pieces of other indi(idualities or e(en their total !ein& and % F how can this human % ha(e any identity left in it4 %f we thin# this principle and process o(er, it is e)tremely indi(idualistic, !ecause you are fittin& yourself out all the time, e"uippin& yourself at you own choice and discretion, and at the same time it lac#s indi(iduality all to&ether. %n practice it is a complete fra&mentation, e)ternalization and dissolution of selfhood. ,hen e(ery!ody has tried e(erythin& on, we are ' unreco&niza!ly ' all ali#e6 E(ery indi(iduality is turned inside out and left on the wron& side, !ut not in the fancy way J(H ima&ines ;LmstJlpun&, p. I7<. The BlowerC self, which was silenced and dissol(ed in this !izarre lo(e affair, was the real self6 The self that has itself, so to spea#. %t is not difficult to reco&nize the suric "ualities in this a!surd concept. The holy ima&e of e(ery human % as an uni"ue creation !y 8od and an indi(idual spiritual !ein& in a process of realization and unfoldin&, is desecrated, per(erted and in(erted. %nner perfection !ecomes outer decoration. The uni"ue indi(iduality is emptied, fra&mented, parceled out and multiplied ad a$surdum li#e in a mad &enerator of indifference, completely de(aluin& meanin& and essence as in the 7 th and 8th interior layers of the Earth, where the suras hold sway. The purpose of this thin#in& is clearly to destroy spiritual si&nificance and creati(e idea. 7ut what is wron& with this monstrous understandin& of human spiritual de(elopment, social or&anization and lo(e4 ,ell, it is constructed in the dreary mind of a technocrat li#e J(H, piecin& fancy esoteric elements to&ether in a total displacement of order, &uided !y wron& spiritual principles. ,e see her as a collector of BspiritualC stamps, copies and imprints ' the more co(eted, the !etter. The &reed here is a low form of se)ual desire, a misrepresentation of real spiritual lo(e, descri!in& humans li#e insects ' hoardin& and hatchin& spiritual elements from each other. %t is suric #ama$manas. 7ut simple !arterin& and show off, hintin& at spiritual rarities from the ca!inet of masters, has nothin& to do with lo(e or spiritual &rowth. The difference !etween J(HAs distorted ima&e and reality is (ery, (ery su!tle and hard to notice and discern, !ecause it is an suric illusion, which is wea(ed here ' !ut the difference is hu&e and crucial. J(H adorns herself with spiritual imitation6 How can we possi!ly e)plain this to you4 Ta#e any relation !etween two people ' that is* two human spirits in the final understandin& of reality ' and as# yourself* Can anythin& in this relation !e imitated or repeated !y themsel(es or !y a third party4 No6 No one can step into the relation without chan&in& it. E(erythin& &oin& on there is sin&ular and uni"ue. %t cannot !e copied, !orrowed, transferred or anythin& li#e it. %t is an act of creation, ne(er seen !efore, ne(er seen hereafter. Just thin# how many irreplacea!le li(in& moments of human relations we ha(e there fore(er as lon& as 5ust these two human spirits interact. They do not copy one another or ta#e o(er the indi(iduality of each other, they 5ust coe)ist in eternity ' !ecause, what they ha(e shared is sacred and preser(ed spiritually. Their two indi(idual and uni"ue !ein&s &uarantee that e(erythin& !etween them is creati(e reality, and when some day they understand the implications of this fully, they will lo(e each other. %t is a process of inner &rowth. %nner, !ecause no one can loo# into the relation flowin& from the interior core of the two indi(idualities, a core, which is also completely hidden from outer &aze. E(en if the lo(e can !e felt and seen !y others, it has an inward and inaccessi!le dimension. The lo(e can !e shared with others, yes, !ut it pours from the interior well of that lo(in& relation. %t is a true mystery of creation. Ta#e e(en a relation to a human spirit, which is more e(ol(ed that your own spirit. Let us place this relation in an incarnation, a meetin&. E(en within their difference of maturity there is a parity of uni"ueness, which is easily realized !y at least the more e(ol(ed spirit. nd !ecause of this there is lo(e !etween them, eternal lo(e. E(erythin& &oin& on here is deeply personal and a!solutely sin&ular. %t cannot, and should not, !e

repeated, replaced, transferred, copied, duplicated or anythin& li#e that. No one else can loo# into the relation or enter it. 7ut the lo(e here is li#e a flame that can set other human relations on fire. nd ta#e not least the relation of a human spirit to itself and hence to the power that created it. This is pure uni"ueness and sin&ular creation ' a deep mystery, no one can replace or loo# into. E)cept for one !ein& only, the cosmic Christ$!ein&. This !ein& unites in itself the indi(idual and collecti(e dimension of the human % or spirit. Hence e(ery human spirit recei(es itself uni"uely in this relation ' the only relation from a human !ein& to another spiritual !ein&, where the other and the self coincide. That is why it ma#es sense to print the ima&e of Christ, mediated throu&h the incarnation in Jesus of Nazareth, into all the human spiritual !odies, e(en into the %. %n e(ery other form of copyin& we are only !ein& cloned6 7ut to !ecome Christ$li#e is to !ecome your truest self. %f this is felt and understood as true !y you, then the lo(e ideal of J(H must !e seen as per(erted ' more precisely* surically per(erted. .he has no sense of the inner mystery of creation. .he is a spiritual technochrat ' or, she is actin& li#e one. .he has temporarily lost contact with the inner spiritual dimension of her %. .he has !ecome e)ternal and sees spiritual reality from the outside, e(en lo(e. .he thin#s that lo(e can !e repeated and copied. That souls can !e multiplied. That indi(iduality can !e replaced or transferred from one % to the other. That a human spirit can !e reduced to !its and pieces, which can !e fitted in elsewhere and downloaded !y e(eryone, so to spea#. 7ut if we !elie(e in 8od, we see nothin& !ut truly uni"ue and irreplacea!le creations e(erywhere in the spiritual &arden of humanity. ,e see no copies at all.

Adam Michaelis

So sehen "ir in den 'ahrhunderten, !om =- $is 10- 'ahrhundert, Menschen ge$oren "erden, die in ihren >therlei$ ein!er"o$en erhielten ein A$$ild des >therlei$es des 'esus !on (a)areth, $ei den sp5teren Menschen, !om 11- $is 1=- 'ahrhundert, sehen "ir in den eigenen Astrallei$ hinein!er"o$en A$$ilder des Astrallei$es des 'esus (on Nazareth.
2

die "erden nach und nach reif, dieses %hristus&/rle$nis in sich )u ha$en, so)usagen die "artenden A$$ilder des %hristus&Ich, das der %hristus im Lei$e des 'esus durch einen A$druck ge$ildet hat, dieses Ich auf)unehmen?

Als nun der %hristus in dem 'esus !on (a)areth sich !erk8rperte, "urde ferner in dem Astrallei$e des 'esus !on (a)areth et"as "ie ein A$druck des Ich geschaffen- Wir k8nnen uns leicht !orstellen, "enn dies die %hristus&Wesenheit ist, die in den Astrallei$ sich hinein$egi$t, da@ dann in den umliegenden :artien des Astrallei$es et"as "ie ein A$$ild entsteht A/s "urde offen$ar an die .afel ge)eichnetB- 4ieses A$$ild des Ich !on dem %hristus Ain dem Lei$e desB 'esus hatte nun )ahlreiche ;er!ielf5ltigungen her!orgerufen, die in der geistigen Welt so)usagen auf$e"ahrt $lie$enC

.ee for e)ample the drawin& on p. /8K in J(HAs !oo#, Dnd "5re /r nicht auferstanden. -ove as spiritual nourishment

+hat we have defended in our last paper, A per"erted lo"e ideal, is our own understanding of the meaning of individuality within a Christian belief structure, and we find 'v(1s understanding of the human spiritual ma&e-up incompatible with this) +e are not involved in Antroposophical dogmatism or apologia) +e were only analy-ing the argumental structure of 'v(, which does ta&es its point of departure in Rudolf Steiner1s ideas) +e do not thin& that Christian truth is sub$ective, or that spiritual development is only a matter of taste, so that every spiritual notion should be held equally valid) ,his is a false, modern idea belonging to the individualistic and selfimportant ego, li&e the uncritical tolerance advocated by many) 0n reality, these ideas are repressive, restricting thin&ing and leading to ignorance) ,ruth is an e.istential process, yes, but it is not contingent and indifferent)

As to the question of spiritual incorporation) +e shall leave out here the mystery of the incarnation of the cosmic Christ-0, which we cannot comprehend fully, though we respect Rudolf Steiner1s understanding of this incarnation as intuitively inspired) +e thin& it is absolutely possible that there do e.ist impressions of the Christ-permeated etheric and astral bodies of 'esus of Na-areth in the spiritual dimension, and also of an indirect impression of the cosmic Christ-0 in the latter body, as e.plained by Rudolf Steiner) 0t is not possible for a human spirit to ta&e over, or put on, spiritual bodies of other human individualities as a sort of building bloc&s in its own spiritual ma&e-up) Nor can a human spirit copy another human 0) ,hat goes for the spiritual bodies and the 0 of 'esus of Na-areth too) ,hese notions are Asuric spiritual materialism and incompatible with creation) ,hey lead to the ?uciferic dressing madness of 'v( as described in our paper) +e believe, that the human spirit has eternal e.istence in the spiritual dimension) 0n this dimension the human spirit can draw near to (attract the above mentioned entities, which also have permanent e.istence there, and in this way the spiritual bodies of man can be influenced and infused with the qualities of those entities, li&e in a special atmosphere surrounding the wor& of the 0 on its lower bodies) ?et us call it a higher inspiration for this wor&) ,his is in no way a process of copying or identification or material incorporation) Creative spirit fertili-es and nourishes novelty) 0t is not a mechanical reproduction of prefi.ed clones) ,he wor& of every human spirit through the 0 on its lower bodies is unique and singular, producing spirit man) 3ut in the case of the cosmic Christ-0 the relation is a mystery of love) ,he human spirit receives its identity in freedom from the Christ-0) +ithout the redemptory act of Christ, the human spirit could not reali-e spirit man, and a gem of this reali-ation was preserved from the resurrection body of Christ, the restituted phantom of 'esus of Na-areth, ta&en by the Christ-0 through the resurrection, multiplied spiritually and distributed to every human spirit as a reconditioning attraction point for the Christ mystery and a matri. for its own resurrection, but not as an individually restituted phantom, nor as a ready-made spirit man) (Remember, that this particular phantom belonged to the Nathan-soul, which was not affected by the fall of man) Since the human spirit e.ists in the spiritual dimension in a continuum, it is clear, that a bond of affection can develop between human spirits, be they more or less advanced in their development) ,his friendship and love can indeed affect a human incarnation li&e in the above described way of creating an inspirational atmosphere, reaching from the spiritual down into the higher astral and even further down in rare cases, which can be traced in the human aura) ,his is not a material incorporation, but a developing spiritual relationship) 0n a relationship of love, you are always a spiritual and e.istential midwife to one another, because that is the very nature of love * to nourish, to &indle) 9ou love the other individual spirit in its unique and essential dissimilarity, as you love your own individuality, because both are loved by #od, the Creator) Again, there is no copying or imitation here, only unfolding creation, flourishing) 0n the garden of #od we see only rare, unusual soul flowers, li&e the untold variety of human friendship, but every flower has its own Christ li&eness) ?et us give you an e.ample of this &ind of spiritual friendship, reflected into a human consciousness from the soul level) 0n a lucid dream, awa&e in the astral dimension, a short sequence of images was shown: 0n the rural vicinities of Lrance a poor farmer with almost no belongings e.cept for a bell whith a pure heavenly tone in it) An e.ceedingly rich man, mounted on a horse, who wants to purchase this bell at what ever price) ,he poor farmer declining this offer gently, because of the priceless friendship with, and his love for the awa&ener of this bell, a man he once &new, who lifted his spiritual ga-e to #od through the gift of love)

Adam

ichaelis A clarification of our procedure

,e find it necessary to e)plain the &enesis of our te)ts on Judith (on Halle to the readers. The te)ts must !e interpreted witin our o(erall study of the current pattern of acti(ity !y the e(il powers in the collecti(e dimension of the human spirit. 7y >?/1 this pattern was firmly esta!lished !y the suric powers ;see* After 2012 the time of the Asuras<. ,e ha(e for some time !een o!ser(in& the J(H$phenomenon and the accompanyin& contro(ersy in nthroposophy, analyzin& it on the a!o(e stipulated !ac#&round. ,e came &radually to the conclusion that the spiritual underpinnin&s of the phenomenon were clearly suric ' aimin& at a disinte&ration of esoteric Christianity as formulated !y -udolf .teiner, and at the essence of Christian !elief as we understand it. This e(il purpose is inherently connected with a necessary process of true spiritual indi(idualization. s stated elsewhere* BThe uras shall !e an acid test on the inte&rity and truth of the % and parado)ically refine it

spiritually in the end.C Normally we do not comment on or name actual persons when discussin& the si&ns of our times, !ut this phenomenon is too important and landmar#in& to pass !y. nd so we waited for this predicta!le situation to esta!lish itself ' on one hand the final acti(ation of the suras as the directi(e principle of e(il, on the other hand the J(H$phenomenon !ecomin& settled in this conte)t and in nthoposophy, which !oth happened in the !e&innin& of >?/1. Then we started to address the underlyin& pro!lem in institutionalized nthroposophy, which has caused the situation with J(H, namely its e)istential deficit and the lac# of proper initiation throu&h a real wor# on the lesser &uardian of the threshold. .ince >?/1 accidentally coincided with the >?? th anni(ersary of the Eanish philosopher .Mren +ier#e&aard, we used his e)istential philosophy and approach to thematize this deficit ;see* 4edication<. This far more inner and down$to$earth spirituality was a natural part of our theolo&ical orientation from early on, and it seemed only appropriate to introduce it in this conte)t. .een in the li&ht of e)istence and from the consciousness soul, truth is a multi$layered and facetted process, and there are many different perspecti(es in(ol(ed. ,hen e)istentially true, it cannot !e a strai&hforward and linear ar&umentation, !ut must !e indirect and ma5eutic, filled with humour and irony. ,e ar&ued, that if most anthroposophists were centered e)istentially in themsel(es, then there would !e no conflict at all, and no real pro!lem with the J(H$phenomenon, and we tried to point to such a position and elucidate its re"uirements. 7ut of course this e)istential approach can !e misunderstood !y a more linear thin#in& sprin&in& from the intellectual soul. nyway, we undertoo# to demonstrate an aesthetic, ethical and reli&ious attitude to the pro!lem in three papers ;see* :rokofieff !ersus !on ,alle, And if 'udith !on ,alle "ere not stigmati)ed, and Appendi< %<. The idea was for these papers in toto to ha(e a .ituationistic effect on the reader, which partly succeeded. fter all they were also pu!lished on the 8erman !lo&, Eie E&oisten, spe#te der narchosophie. %n the central paper, we introduced and dramatized what was freely offered to us !y J(H in her last !oo# on Emmeric# and in other !oo#s ' the connection with Edith =aryon. ,e were here settin& the necessary counterpoint to her own fancy ima&inations in that direction and usin& her own method of su&&estion. The !ac#&round for this was a careful analysis of Edith =aryonAs dream ;see* Appendi< 0<, presented in J(HAs Emmeric#$!oo#, which showed the e)istence of an actual #armic, astral ne)us within nthroposophy ' all pointin& in the same Luciferic$ suric direction as the wor#s of J(H and her own spiritual identification and inclination ' the ma&ical circles of the early >?th century. %t came as no surprise to us, that the J(H$ phenomenon mo(ed in this direction due to its suric character. .ince then we ha(e pu!lished two papers. The first ;see* Inedia as a spiritual principle < deals with the suric underpinnin&s of J(HAs spiritual condition e)pressed !y her peculiar inedia. ,e ha(e ar&umented, that this condition does not represent the incorporation of the restituted phantom as e)plained !y J(H, !ut on the contrary has to !e understood as a state of suric possession. nd in a second paper ;see* A per!erted lo!e ideal< we undertoo# a more thorou&h comparison of mutual characteristics !etween suric acti(ity and the production of J(H. %n our opinion the suric connection is unam!i&uous.

Adam Michaelis

/he outer planets and the interior of the 3arth

,e wish to set this piece of te)t in a different #ey than some of our other essays, perhaps &i(in& our ima&ination a little freer rein, allowin& oursel(es all the space of thou&ht from deep do"n to far out in e(ery meanin& of the e)pressions. Hence we fear the readin& can !e felt li#e a wild ride as the presentation apparently hops and s#ips in e(ery direction in order to stay on trac# of the intuiti(e meanin& and coherence, we do thin# lies !ehind the te)t and hopefully will ha(e some (alue to the reader. .o !e warned for incomin& and out&oin& trains of thou&ht with many carria&es6 The stum!lin& !loc# that &a(e rise to the te)t and one of the ma5or themes runnin& throu&h this discourse is the persistent endea(ours of natural science to penetrate material reality e(en further inward and outward than our own moderate perimeters. ,e use this situation as the pi(otal point for our discussion in order to

present other considerations. %s it not odd, we often thin# !y oursel(es, that scientists should !e so preoccupied with e)aminin& the farthest and stran&est parts of the uni(erse and the tiniest and most whimsy particles of matter in order to understand the !e&innin& and the end of the material uni(erse as they see it. ,hat &ood can possi!ly come out of this, and how much e(il is not li#ely to follow in its wa#e, o!5ects our e)perience. ,hat are they actually up to4 Ha(e they any clear idea of the implications and spiritual aspects of their pro5ects4 ,hy is their endea(our applauded !y almost e(eryone e(erywhere, as if there e)isted some unwritten consensus, that this is a no!le and !eneficial enterprise in the search for pure #nowled&e4 3n this issue we find the pu!lic opinion reduced to drowsy consent as if sedated !y a collecti(e, yet unseen power. No one seems to "uestion the necessity and rele(ance of this pro5ect in spite of its costs, and e(ery critical eye is turned ma&ically !lind loo#in& in that direction. %t is certainly not comme il faut not to find that endea(our hi&hly fascinatin& and inspirin&, !ut we are still affected !y simple "uestions and dou!ts li#e these* %s the materialistic cosmolo&y of science actually true or false, how does it affect human understandin&, and who has produced it and why4 %t seems to us, that society uncritically allows a situation in which a lar&e &roup of !ri&ht people with the sharpest intellects ha(e unlimited resources at their disposal in order to play around with their own ideas a!out the di(ine and creation in the ultimate #inder&arten for endearin& nerds. ,hy4 ,e will aim to present these heretical thou&hts in an essayistic spirit, !ut sometimes ha(e to choose a more con(ersational style, since we are committed to !alance out with humour the lac# of true human seriousness and perspecti(e in scientific co&nition. 7ut how on Earth, you mi&ht o!5ect, could we e(en presume to characterize science ' the most #nowled&ea!le institution, the crown 5ewel of ci(ilized culture ' with a lac# of seriousness and perspecti(e4 Ha(e we not understood the paradi&m of empirical co&nition and the su!lime status of scientific e)perimentation4 ,e freely admit that this is perhaps !eyond our real understandin& and way under our feet and a$o!e our head, !ut at the same time we feel oursel(es free to "uestion the self$confidence of those scientific idols and darede(ils, who ha(e no scruples a!out carryin& us with them, when they ta#e their !i& leap out o(er the a!yss. Nes, they seem so ri&idly serious and deadly important, so purposeful and cle(er, that we are left only with one stance, if we o!5ect to it ' the position of the fool. 7ut as it is the well #nown prero&ati(e of the fool to as# the foolish "uestions, and under the uni(ersal law, that "uestions not as#ed will ne(er !e answered, this mi&ht (ery well turn out to !e a pri(ile&e on our part. nd so, after all, we mi&ht not loo# nearly as foolish in the end as the people in white coats at CE-N and N . . 3f course we realize that we are hopelessly old$fashioned, e(en medie(al in this respect, since most authors in the !ranch of spiritual communication prudently ha(e chosen a more adapti(e and normati(e approach. They are doin& their utmost to ta#e on the ma&ic cloa# of science, which they !elie(e opens the doors to pu!lic fame and trust, and at the same time they &o nati(e with the remnants of outdated spiritual wisdom. %n the swirlin& a&e of the consciousness soul that can !e achie(ed without inner or outer contradiction, since men can fashion themsel(es as they wish. They mana&e to &et alon& in todayAs commerce with this com!ination of sham seriousness and fa#e fascination and ha(e no pro!lems with tryin& to pro(e the spiritual si&nificance and human rele(ance of a meditation techni"ue from the enhancement of &rey matter in the !rain6 %f this was not such a deep tra&edy ' reducin& human spirit to scannin&s and pilot sur(eys ' we would surely ha(e a &ood lau&h from our more e)istential position, !ut for the sa#e of truth we must instead ris# to ridicule oursel(es here in order to fill out the total picture. %nstead, we limit oursel(es to what is rele(ant to human !ein&s ' the Earth and the solar system, the realistic !oundaries of our li(in& space in incarnation. ,e also "uestion what lies !eyond what can immediately !e percei(ed and understood with the senses, !ut not in a way that demands measurin& instruments. %nstead, we are spiritually interested and intri&ued !y the reality that surrounds us as a !arrier of stran&e and un#nown depths and hei&hts, and so we do not "uestion this in the usual scientific manner, tryin& to amass e)perimental data concernin& physical properties on a still wider and more miniscule scale as in nuclear$ and astrophysics. Contrary to the ma5ority of modern and enli&htened people with academic !ac#&rounds we do not ta#e the scientific world(iew for &ranted and we do not sympathize with its way of see#in& #nowled&e. ,e are not into e)ploitation or utility. ,e loo# for human understandin& and spiritual insi&ht. Co&nition, that can illuminate and e)pose our situation here in life, not destroy it. 7ecause, since the recent ad(ance of scientific reasonin& and the technical empowerment of human action we ha(e indeed witnessed many hitherto unprecedented e(ents ran&in& from disco(eries o(er in(entions

and inno(ations to atrocities. .ome of the most fantastic feats are no dou!t the e)plosion of nuclear !om!s, the landin& of a real merican hero on the surface of the =oon and calculated &enocide, !ut there are numerous others li#e heart transplants, &enetically modified plants and so forth ' all of them truly &round$ !rea#in& human initiati(es in a literal sense, that ha(e fundamentally chan&ed the human situation. Not only in the most apparent ways, !ut also on su!tle and esoteric le(els. ll in the holy name of science of course ' o!li&atin& e(ery!ody and ta#in& humanity as a hosta&e. mon& these radical chan&es and as a weird prelude and !ac#&round music to them we find the disco(eries of the outer planets in our solar system. 7y outer planets we do not refer to the traditional outer planets !eyond the or!it of the Earth or e(en the asteroid !elt, li#e =ars, Jupiter and .aturn, !ut to the eerie newcomers Lranus, Neptune and @luto. ,e ta#e these disco(eries as our factual point of departure, and we will somehow mana&e to end our discourse with them, since we are (ery interested in their real meanin&. ,ith the ris# of losin& the reader due to our chattin& didactics and unscientific manners ' !a!!lin& on with tri(ial hi&h school #nowled&e ' we recall, that the planet @luto was first disco(ered in /01? after a prolon&ed search startin& !ac# in /0?I. The findin& was !ased on calculations e)plainin& some irre&ularities in the or!it of Neptune ;disco(ered in /8KI<. That is a fact no matter how we would li#e to interpret it. ny standard thin#in& indi(idual in our !y now scientifically oriented &lo!al culture, and anyone !lindly trustin& his common and practical sense e(en in these spacious matters, will no dou!t say, that the reason for the in"uirin& astronomers !ein& a!le to detect this o!scure dwarf planet with ad(anced telescopes and photo&raphic techni"ues was the precision of their theoretical model of the solar system and their calculations from it ;pro(in& !oth ri&ht< plus the (ery fact, that @luto was or!itin& the .un !eforehand and e)isted as such. %t was already there to !e found, and the astronomers &ot their thin#in& ri&ht a!out it and their instruments on trac# of it. This chain of causality applies unconditionally to the physical dimension on a lar&e scale, science presumes, and only on the "uantum le(el do we ha(e to consider the effect of the o!ser(er on the o!ser(ed, whereas in the emotional and spiritual dimension we are more inclined to assume the re(erse causality and ta#e into account functions li#e pro5ection and attraction. This o(erall wei&hin& out of cause and effect is o!(iously !ased on materialism. 8ross matter is persistin& in and out of itself as the real thin&, and soul and spirit are only epiphenomenon with a deri(ed !ein&. Now, in order to thematize our su!5ect, we will !rin& to li&ht yet another important series of scientific disco(eries, that too# place in a!out the same time span. The physicist Ernest -utherford showed in /808, that radioacti(ity is a spontaneous disinte&ration ;decay< of unsta!le atoms that lead to a transmutation of the elements in "uestion. His findin&s resulted in the wor#in& out of a model for the atom which ultimately !rou&ht a!out the first controlled nuclear fission of hea(y elements in /018. .ome of the most important steps in this de(elopment were the splittin& of li&hter atoms in /01> and the disco(ery of the neutron that same year. nd then we de(elop our theme !y puttin& forth a pro!lematizin& and aw#ward "uestion* These two simultaneous scientific con"uests of the outermost planet in our solar system and the !asic physical particle of all matter ' @luto and the atom ' are they random and unrelated e(ents, e)cept for the similar circumstances of their disco(eries ' ta#in& place within the same sort of intellectual community en&a&ed in scientific research and !ein& moti(ated !y the same type of zeal and thirst for #nowled&e for its own sa#e4 Nes, they are almost synchronous e(ents, !ut is there any synchronicity playin& itself out here4 Eo we find any unusual, underlyin& causality4 This mi&ht sound as a foolish "uestion to many and totally irrele(ant to science, !ut we are pa(in& our way here forward to our own opinion, and since we are usin& the form of a rhetorical "uestion, we mi&ht 5ust as well admit to the em!arrassin& fact, that we do thin# the two disco(eries are interlin#ed. ,hy and how we will discuss later on. @ro(isionally, we will comment a little further on the su!title of our essay ' the miser+ of science ' !efore we 5ump to our own conclusions and either drop down in the a!yss or ta#e a pratfall. &ain it is all a!out "uestions !ein& as#ed or not !ein& as#ed. 3f course science as a co&niti(e discipline #nows its own limitations (ery well, and yet we see a &eneral tendency to apply the scientific methods of in(esti&ation and reasonin& to all areas of life and re5ect any other approach of understandin& due to the sole le&itimacy and un!eata!le effecti(eness of science. E(ery aspect of e)istence seems to lend itself to this type of re&ulation nowadays. pparently, the more scientifically prescri!ed we &et on with oursel(es, other people and our place in society, the !etter and the safer. ,e ha(e now the science of meditation. The science of empathy. The science of prayer. The science of you name it.

There is "uite a difference !etween the uni(ersally oriented early fathers of natural science with their in"uisiti(e minds often steeped in philosophy, theolo&y and esotericism and todayAs !ureaucratic research fellow in the &i&antic academic anthill. The unrestricted ima&inati(eness of the former cannot !e compared with that of the latter, whose ima&ination often ends where the careerism and research funds !e&ins. ,e would li#e here to point to one of those &reat &eniuses, -enO Eescartes, the 2rench mathematician, physicist and philosopher, who amon& other thin&s founded the analytic &eometry. His thin#in& in epistemolo&y pa(ed the way for natural science in that he tried to esta!lish the outer dimension of e)tension and time ;res e)tensa< as the e)clusi(e pro(ince of science, firmly !elie(in& in a materialistic world(iew in which only a material ;mechanical< system with "uantifia!le and measura!le properties ;descri!ed mathematically< resided. He died in /IK0 due to the cold weather in .weden, in(ited there !y the ice "ueen herself, we !elie(e. Howe(er, his strict scientific orientation did not pre(ent him from as#in& farfetched "uestions in his attempt to secure the certainty of #nowled&e. His inno(ati(e line of "uestionin& led him to consider the Bco&ito er&o sumC as an intuiti(e and self$e(ident fact on which he could &radually !uild up his total system of safe #nowled&e. %n this ar&umentati(e process he ri&htly introduced a principle of systematic dou!t or e)treme s#epticism. ny sense deri(ed perception could !e dou!ted, he #new from e)perience, and e(en the e)istence of the outer world could !e an illusion. ,hat filled the theater of his mind could !e ima&inations. .o what could he #now for certain, if he stripped away e(ery pre5udice and con(enient idea a!out reality4 %n order to illustrate this re"uirement for true #nowled&e, he in(ented his famous e(il demon or &enius as a wor#in& hypothesis ;and perhaps a pro5ection of his own !rilliant intellect<. Now ' that is true ima&ination, (er&in& on ima&inati(e thin#in&6 nd Eescartes went on in his intuiti(e e)amination of truth and e"uipped this personification with e(ery concei(a!le power of illusion, control o(er outer and inner reality and an incomprehensi!le intelli&ence. He made the demon Bas cle(er and deceitful as he is powerful, who has directed his entire effort to misleadin& meC. ,hat then was left for Eescartes to #now4 This omnipotent and e(il entity could con5ure the entire uni(erse and all inner !ody$sensations, and it could alter the laws of reason and produce ima&es and ideas at its own discretion. .o in what respect could he not possi!ly !e fooled !y this superior mind4 3nly that this was !ein& thou&ht, and that some!ody was doin& the thin#in&, and that that some!ody had to !e himself, he thou&ht was e(ident, and hence certain. ,e #now !etter from our own e)perience. %t is e(en an uncertain "uestion who is doin& the thin#in& and where the thou&hts come from. nyway, science has lon& for&otten the e(il demon in Eescartes epistemolo&y and its own !ac#&round in s#eptical philosophy, and dusted this no!le discipline o(er with its own tri(ia, !ut alas6 ' the demon has ne(er !een more ali(e than now. ,e fear, that we will now ha(e to chan&e the casual style of this presentation and start to produce some real meanin&. ,e can no lon&er a(oid our !asis in nthroposophy, !ut must recur to our own standard of seriousness, !ecause the hypothesized e(il demon in EescartePs philosophy actually e)ists in reality here and now. His name is hriman. He is no con(enient hypothesis. ima&ined !y Eescartes with #no!s on. nd he possesses all the e(il power and intent

hriman is unfortunately not #nown to science, since his e)istence can not !e measured or photo&raphed ' actually, !ut please do not tell this to the scientists ' he is the one doin& all the measurin& and photo&raphy in their place. He is #nown ;mostly !y name< only to a !unch of people interested in nthroposophy and, as it often happens, in those "uarters he has !ecome perhaps a little too familiar and cozy li#e a few of the anthroposophists themsel(es. ,e owe to -udolf .teiner most of our #nowled&e a!out hriman and it is entirely up to oursel(es to fathom and find out more a!out him. ,hat we ha(e !een told is, that hriman is a spiritual entity or rather a &roup of entities, which for some reasons did not &o throu&h their full de(elopment in an earlier phase of the planetary de(elopment, called the old .un. hriman is conse"uently a fallen spiritual entity, !ut he !elon&s to a much hi&her hierarchy than our own. %n our present conte)t it is important to understand, that the ahrimanic spirits are indeed (ery influential in the human situation and reality. %t is they who counteract the li(in& creation and tries to annihilate it, and they do so from the le(el of su!nature. %f e(erythin& ali(e on the physical Earth is created and upheld from the hi&her le(el of supernature !y the !ene(olent spiritual entities ser(in& 8od, then it is !ro#en down !y the ahrimanic powers in su!nature, who tries to ma#e it come to a standstill and freeze, fi)ate, stiffen and dar#en it until death pre(ails o(er it entirely. The physical dimension we inha!it is attached to !oth the &ood and the e(il powers, and it is the same case with us humans. 3ur

physical !ody is in its essential form spiritual, !ut this uncorrupted form ;the phantom< was dri(en to deep into the physical senses !y hrimanAs li&hter cousin, Lucifer, and then cau&ht there !y hriman, who &radually filled out the phantom with the dense matter, he himself resides in, and thus affected our senses, so that we now percei(e a material illusion instead of a spiritual reality e(erywhere around us. ,e do not ta#e in the spiritual reality !ehind the thin&s Bout thereC ' neither the e(il spiritual entities !ehind the dead thin&s, nor the &ood spiritual entities !ehind the li(in& thin&s. ,e will not discuss here how and why this situation arose, or what the le&itimate purpose or limits for hrimanAs wor# mi&ht !e, or if there is any superior control or super(ision attached to it. ,hat needs to !e understood here is the fact, that man for all practical purposes is in the e)act same position as in(ented !y Eescartes. ,e are li(in& within the domain of an all$powerful and super$intelli&ent demon, more than capa!le of producin& a seamless and total material illusion li#e the one in Matri<. This demon will feed and foster any human initiati(e to ali&n man#ind with the purpose and "ualities of its own su!natural dimension, drawin& humans closer and closer to its aim, which is to derail the intended hi&her spiritual e(olution of man and Earth, arrest as many soul$parts as possi!le ;if not all souls< in a su!human and instinctual$elementary form in his underworld ;the ei&hth sphere< and ma#e a !arren, cold and dead material !ody out of the Earth. %f you dare, you can ima&ine this as a&itated, per(erted and detached human desire, compressed and imprisoned in sla&s of ashes as a total melt$down of all creati(e and spiritual impulses, fuelin& the hrimanic intelli&ence, that holds a dar#, material planet to&ether for e(er. E(ery attempt to understand hrimanAs sinister aim and strate&y throu&h the self$same materialistic mentality, which the demon has induced in humanity on a collecti(e scale, are futile, and so there is not much for a scientific understandin& to achie(e here. %n fact science as such is the (ery medium of this cold$ thin#in& demon. .cience is in reality in a comple) feed$!ac# process with hrimanAs enormous intelli&ence and ser(in& his plans un#nowin&ly ;e)cept for the few, who mi&ht ha(e !een initiated in the secret, !lac# !rotherhoods, and who inspired the rise of science<. The other end of the on&oin& scientific in(esti&ation and e)perimentation with all #inds of matter or li(in& !ein&s treated as such, producin& sta!le results under controlled conditions ' that other end is a trained cosmic illusionist, with the outmost capacity for lie and deception. There you ha(e the true alien threat of science fiction ;which he inspired in order to introduce and familiarize us with him and his re&ime<. demonic spirit with dire intentions for humanity. ,hether we hold on to our natural senses or not, whether we ta#e recourse to apparatus and sense$enhancin& de(ices of e(ery concei(a!le #ind and lea(e our natural world !ehind us, whether we apply scientific models, methods, deductions, calculations, deri(ations or any rational and lo&ical procedure or not, we are e)actly and firmly in the &rip of this demon, as it is he who influences and pro(ides all of that F and the conclusions too. ,hy should this indeed not !e possi!le, we thin#, as did Eescartes4 ,hy presume, that matter is 5ust lyin& out there inacti(e and at our disposal, without any inherent feed$!ac# mechanisms ' only to !ecome (ictim of our mastery4 3f course we #now from e)perience, that matter has to !e tamed if we want to use it and set its ener&ies free, !ut Bluc#ilyC we are !lessed with this #een intellect, which can fi&ure out the laws and procedures to do so, as we are cunnin&ly led deeper into matter !y hriman. %n this process we are su!tly and &radually chan&ed in e(ery respect as we &o alon& with the in(itation, understandin& it only as a positi(e pro&ress commanded !y oursel(es. ,hile science and technolo&y is steadily ad(ancin& further and further away from what is &i(en to man !y nature, slidin& down into su!nature and su! sensual realms, hriman ta#es possession of what is freely offered to him. @arts of that soul offerin& will surely ne(er !e returned and is impossi!le to spiritualize e(er a&ain. -eturnin& to our initial "uestion a!out the possi!le synchronicity of the two mentioned scientific disco(eries of the planet @luto and the atom$model to&ether with nuclear fission respecti(ely ' perhaps we can now from the ahrimanic hypothesis suspect, that there actually mi&ht !e an underlyin& and stran&e causality lin#in& the two episodes to&ether, since they are presuma!ly inspired !y the same e(il, spiritual entity. 7y the same to#en we lea(e !ehind us materialism and em!race a spiritual world(iew, in which it is spirit that has !ein& in and out of itself. 2rom this perspecti(e any scientific formation of theory is nothin& !ut a process of thou&ht, ultimately deri(ed throu&h ideas, ima&es, intuitions and impulses from a spiritual dimension andGor some of its entities. ,e can freely adopt this content and act on it in the physical dimension ' hopefully after some reflection and consultation with our conscience, that much more important science of the soul. %f we do not detect the underlyin& (alues, moti(es and aims of any such impulse stemmin& from the ahrimanic powers, we will !ecome possessed !y them as a mean to their ends. .o, whene(er we are una!le to ar&ue for the course of action out of human considerations and !ene(olent moti(es, and are perhaps only interested in #nowled&e for its own sa#e, as it is often the case in !asic research, chances are hi&h that the sa#e is ne(er really a human sa#e.

%n a spiritual world(iew it is also possi!le for one human !ein& to act in a matter or manner that is o!li&in& for all of humanity, !ecause in some spiritual aspects humanity is a unity. %f a small &roup of people then decides to enter deeply into the !asic structure of matter and e)periment with it and split it in order to release ener&y, this is !y no means a tri(ial pursuit. They are interferin& with deeper layers of su!nature and !ondin& with the demons residin& there, in(itin& hriman to dinner so to spea#. ,hene(er they try to penetrate and manipulate matter, it !ecomes the matter of hriman, as it is he, who inha!its that matter in the first place. %t is hriman, who upholds and controls the illusion of matter, and he is not li#ely to &i(e away that control or the #eys to the illusion itself. 3n the contrary, humanity pays with deeper illusionment and dependency for the short$term !enefits of su!natural ener&y releases, whether it !e in the form of electricity, ma&netism or nuclear power. ,e are drawn into hrimanAs dead domain. nd so the results and conse"uences of this endea(our will necessarily introduce specific dynamics and realities of an ahrimanic nature in the collecti(e human situation. Darious processes, "ualities and su!stances, carryin& the unmista#a!le watermar# of hriman, will disperse themsel(es in human reality on all le(els. Those !old scientific pioneers in(ol(ed themsel(es un#nowin&ly with hriman, opened his deeper dimension to all of us and altered humanity for e(er. nd ultimately their successors construed in close cooperation with the ahrimanic intelli&ence the theory of a so$called B"uantum soupC ' an immaterial, yet e)tremely materialistic source of all phenomena ' which other luciferic$ahrimanic possessed indi(iduals within the New &e mo(ement "uic#ly interpreted as the creati(e fountain for all life, whereas it is indeed the !oilin& and fumin& fires of hell. @lease e)cuse the &raphic e)pressions here, assume that this is the spiritual reality !ehind the scientific achie(ement in nuclear physics, and accept hriman as the effecti(e ruler o(er matter ;our material illusion of the cosmos< ' could there then !e some other reason for hriman simultaneously Blettin&C some scientists disco(er the outer planet @luto, than what would appear to !e coincidence and chance on the human le(el4 Nothin& to wonder or worry a!out, eh4 %s it in any way possi!le to understand the Bspiritual lo&icC of hriman, and did he indeed follow any such procedure in this instance, or are we left in all of this with pure &uesswor# and speculation4

s#in& "uestions li#e this we are faced with many pro!lems. ,e stated from the !e&innin& that we would allow oursel(es the pri(ile&e of the fool in this presentation and conduct our thin#in& in a somewhat unrestrained fashion. Howe(er, we will certainly not process our thou&hts without any systematism, and we will indeed !uild on ar&uments and indications. 3ur main pro!lem is of course, that we do not ha(e access to the ima&inati(e "uality of thin#in& and hi&h intuition so characteristic of -udolf .teiner. Li#e many inspired !y his rich production we are hopelessly !ehind in our own percepti(e and co&niti(e capacities, and we will not e(en pretend anythin& else. 3n the other hand ' if we 5ust waited for these capacities to de(elop from trainin& and spiritual &rowth, !efore we tried to understand the accelerated e(olution and the drastic si&ns in the world today, we would pro!a!ly ne(er catch up with reality, nor reach any #ind of timely and practical spiritual orientation. .ad e)perience, we find, show the e)istence of a real dan&er, that people inspired !y .teiner tend to restrict themsel(es in their thin#in& and hence fall into simple reproduction, systematization and com!ination. -arely we see ori&inal and fresh thou&hts on current phenomena. Howe(er, we are happy here to point to one of the few e)ceptions from this depressin& o!ser(ation. %n his comprehensi(e and inspirin& !oo#, 4ie Effen$arung der /ngel und die Achte Sph5re, the 8erman anthroposophist, Hans 7onne(al, interprets the famous .teiner lecture* BThe ,or# of the n&els in =anAs stral 7odyC in a hi&hly ori&inal way. %n short 7onne(al su&&ests, that the L23$phenomenolo&y with its horrific stories a!out ni&htly a!ductions !y aliens can !e understood as flashes of falsely interpreted memories in the consciousness of people, who are &oin& throu&h the wor# of the an&els on their astral and etheric !odies durin& sleep without cooperation ;not followin& the an&els into the spiritual world, nor recei(in& the imparted ideals for humanity, thus forcin& the an&els to prepare the comin& three occultisms in the su!tle !odies of the sleepers in an unconscious and unfree fashion<. ;I$id- p. >70ff, >016< He ar&ues, that this phenomenolo&y has !een pre(alent on merican soil where a materalistic world (iew is dominatin& ;I$id- p. >81<, and where the stron& ahrimanic forces in the under&round presuma!ly wor# more acti(ely a&ainst any such cooperation !etween men and an&els. 7onne(al !ac#s his interpretation up with a consistent ar&umentation !ased on many "uotations from the collected wor#s of -udolf .teiner in an admira!le thorou&h fashion, !ut his !old hypothesis can ne(ertheless only !e speculati(e and ne(er authoritati(e, as he (ery well #nows. 2or that reason many anthroposophist re5ect this #ind of BfreeC and open thin#in& and stic# to their cautious and BfaithfulC repetition of the master without darin& to thin# for themsel(es, or so it seems.

%n our opinion the approach of Hans 7onne(al and his call for a more creati(e thin#in& and the esta!lishment of a BEen#schuleC is "uite appropriate in our time, althou&h we do not entirely a&ree with his conclusions and hypothesis. To a(oid speculation and mis&uided intuition ' that is* creati(ity (er&in& on phantasy $ we find it necessary to somehow "ualify the process of thin#in& in these matters, when you try to Bsee !ehind the curtainsC without the schooled percepti(e and co&niti(e powers of an initiate li#e -udolf .teiner. ,e are not here implicatin& Hans 7onne(al in any way, as he is e)tremely so!er and forthri&ht in his presentation. 7ut we are certainly addressin& a real and pertinent pro!lem, which many authors in this field seem to i&nore, failin& to set forth and state their credentials. %t will not wor# 5ust to pretend you ha(e access to hi&her faculties, when you are in fact com!inin& informations &leaned from 8 with other sources and inspirations of lesser intuiti(e (alue. 3ur own tentati(e solution to this pro!lem !uilds on reflections o(er what you mi&ht call the Bdidactics of different spiritual !ein&sC, !ut this is !y no means any conclusi(e answer to the pro!lem, only a startin& point. ,e are con(inced from our own e)perience, that man is placed in a spiritual dimension prior to and parallel with this physical dimension, and that the latter is an illusion compared to the first. 2urthermore, we are certain that the hi&her !ein&s in the spiritual world is communicatin& with us on the !asis of an e(olutionary scheme and suita!le didactics with respect for the human % and our free will. Now, on this !ac#&round we cannot ima&ine an educational situation, in which the (ast ma5ority of incarnated souls ha(e no means to recei(e this communication without special trainin& and initiation. t the same time we #now, that when !ene(olent hi&her !ein&s draw near to you, you are not &i(en or informed of anythin&, that is not soundly in your own power to concei(e or own, !ecause that would implicate an intrusion on the %. %n this strict didactics, the utmost le(el of accommodation is to place the recei(er in a position, where he can address his own true spiritual situation appropriately, and this is e)ecuted with minute precision and care from a superior le(el of insi&ht and mastery. 7ut e(en if humans do not ha(e any access to ima&inati(e thin#in& or hi&her intuition or inspiration, and they do not wish to rely on ata(istic, instinctual types of clair(oyance, there simply has to !e some common spiritual faculties, that would allow men of &ood will to orientate themsel(es in a spiritual situation, threatenin& the inte&rity of their souls. Those faculties are not simply dispositions of either thou&ht, feelin& or will, nor of temperament, character or personality, althou&h they are reflected in all of them, !ut instead they are closely interwo(en with the spiritual "uality of the %, who we really are as spiritual !ein&s. They are !ased on what could !e seen as spiritual attri!utes of the soul. The whole idea of this o!ser(ation is to point to somethin& (ery simple and indestructi!le, yet "uite intricate in the composition of the human !ein&, which reflects our position in the spiritual dimension and the communication ta#in& place there. %f it can !e of any help to understand, what we are &ettin& at here, you mi&ht refer to the idea of an&els addressin& men in the spiritual dimension as in 7onne(alAs point of departure. ,hat in humans can truly respond to this situation and what can !e in(o#ed in them4 .urely ' it is not possi!le to understand this situation without any human means to recei(e and respond ade"uately ' and that can ne(er !e a "uestion of special faculties, that need years of trainin&, su!tle or&ans, e)traordinary re(elation or e)ceptional initiation. nyway, this is the essence of our own e)perience* The spiritual (alue of e)istential na#edness and simplicity in order to e)tract what di&nifies a human !ein& spiritually and is accessi!le to each and e(eryone anytime. %n the history of philosophy this "uestion has from time to time !een put li#e this* ,hat separates man from the rest of the created nature4 The answer to that "uestion has sadly de&enerated in step with the ad(ance of science and the ahrimanic misrepresentation and distorted ima&e of the human !ein&. Today the normati(e answer is ' ne)t to nothin&. 3nly a few &enes perhaps, since science can teach mon#eys almost anythin& re&ardin& human !eha(ior and (ice (ersa. 7ut in the lon& a&o departed times of reli&ious understandin&, one mi&ht point to spiritual si&nificant capacities li#e a moral sense, conscience, altruistic lo(e and self$reflection, 5ust to mention some of them. 3r in other words ' a sense for what is &ood and ri&ht, what is !eautiful and what is true in an eternal meanin&, and not as a societal con(ention. ,e will not &o into a len&thy defense of idealism or a correspondin& anthropolo&y. ,e are well aware, that this is unintelli&i!le mum!o$5um!o to people, who ha(e adapted themsel(es completely to the ahrimanic society. Ne(ertheless we stipulate, that all human !ein&s with any humanity left in them, own a readiness in their innermost !ein& to respond to life with three soul$attri!utes ' solemnity, awe and sincerity. ,e truly !elie(e, that this responsi(eness is uni"uely human and reflects the spiritual position of our !ein& in the creation, as we are called on !y hi&her !ein&s. .ince this is human attri!utes, we can not say, that we share them with the hi&her !ein&s in e)actly the same way, as they mi&ht e)perience the correspondin& reality. 7ut these are the prere"uisites and !asic means of communication !etween them and us. .o if man contacts his inner state of true solemnity, awe and sincerity, he will &et in acti(e contact with the spiritual !ein&s !ehind the creation directly, and he will awa#en in himself powers of empathy, appraisal and reco nition of truth. 3ut of those faculties, humans will always !e a!le to discern spiritual processes in

and around them to some de&ree, and find correct intuitions as to their deeper meanin& and implication. ,e realize, that the reinforcement of these attitudes and responses is already part and parcel of the anthroposophical way of schoolin& human thin#in& toward hi&her intuition, !ut we wish here to emphasize the simplicity, ori inality and inherent nature of that spiritual readiness in man. The didactics of the !ene(olent hi&her !ein&s and their foundations in human nature are certainly not anythin& li#e the methods of the e(il spiritual entities, !ut they are dependent on each other, since it is the same human faculties, capa!le of recei(in& &ood influences, that should reco&nize and re5ect the ne&ati(e ones. Let us now ta#e these considerations and try to apply them in the interpretation of the L23$ phenomenolo&y. ,e presuppose, it is !roadly #nown to the reader, and ' as in our own opinion ' considered to !e a coherent and real phenomenon, due to the identical descriptions worldwide and the trustworthy testimonies. s discussed a!o(e, we can either &i(e up any deeper understandin& of this intri&uin& su!5ect, !ecause we ha(e no access to hi&her intuition, or we can employ the faculties at our disposal. Could it really !e a !yproduct of the an&elic acti(ity in the su!tle !odies of man as 7onne(al supposes4 Could an&els produce this #ind of e)perience and ima&ery either deli!erately or in(oluntarily, and why then are their Bdidactic s#illsC so poor4 %s true an&elic re(elation really prone to &ross human misconception4 lso, we must ta#e into account the historical dimension, since there seems to !e distinct fluctuations in the phenomenon with certain clima)es. ,e lea(e out of account the attempts to read the L23$phenomenolo&y into ancient times and point out, that its modern rise seems to !e coincidental with the late$ and post ,,%% scenario and perhaps also the early time of the de(elopment of roc#et technolo&y, nuclear weapons and space pro&rams. .urely, a si&n of the times must !e understood on the historic !ac#&round too. ,e will also in this conte)t i&nore the conspiracy theories and the often purported ideas a!out aliens and e)traterrestrials. nd we must remem!er, that the L23$phenomenolo&y is not limited to indi(idual e)periences only, !ut in(ol(es mass si&htin&s. ,e are no dou!t confronted here with an e)tremely o!scure and opa"ue phenomenon of a hi&hly paranormal nature. 3n the one hand it partly contradicts and shatters our normal idea of a predicta!le and understanda!le material reality here on Earth, !ound !y physical laws, and if we really too# it serious, we mi&ht as well a!olish any such notion. 3n the other hand this phenomenolo&y stron&ly supports the idea of a super materialistic cosmos, and the need for ad(anced space technolo&y, space defense and so on ' and hence the industrial and military con&lomerate, that tries to turn man#ind into armed space tra(elers, and the film ma#ers and science fiction authors, who !ac# them up and mould the pu!lic phantasy accordin&ly. They are ti&htly interwo(en occurrences, nourishin& each other, !ut at least the latter is all man made or what4 %n short $ it is as if phantasy, reality, and an impossi!le and incomprehensi!le reality, which is outdoin& !oth of them, are interlaced in one and the same pattern, and that pattern is clearly ahrimanic. %t fits the description and a&enda of hriman in e(ery aspect. %t repels and opposes true human solemnity, awe and sincerity, and in a (ery characteristic fashion for hriman, it e(o#es at the same time the false (ersions of them all, reflectin& his need to !e reco&nized as the creator. nd it has this unmista#a!le "uality of elusi(eness ' not !ein& seen for what it is, as a shell or a display hidin& somethin& ' mesmerizin& you, forcin& you to ta#e it for &ranted without "uestionin&. The L23$phenomenolo&y contains so many of hrimanAs mar#s and idiosyncrasies, that you are not in dou!t of the ori&in of the si&n. Nou only need to ta#e a loo# at the standard reproduction and head form of aliens in L23$a!duction e)periences and films. 7ut one thin& you should ne(er dou!t is hrimanAs a!ility to produce all of this at his will ' from the ci&ar$ or saucer formed, shinin& o!5ects in the s#y, with incomprehensi!le patterns of mo(ement and speed, ri&ht down to the pollo pro&ram. -emem!er ' man was the first to ta#e decisi(e steps down into the underworld of matter in nuclear research. ,hy should hriman not follow up on that and start to create his death star out of the &reen Earth4 The paranormal activity in the -.)-phenomenolo y can be understood as a rift in the illusive film screen of pro/ected matter showin us the ahrimanic powers behind it, and the rift is a conse!uence of humans messin with the cohesion of matter. .o if the ori&inator of the com!ined comple) of L23$e)periences, science fiction phantasy and space$ industry o(er the last se(enty years is in reality the spirit of hriman from his domain in su!nature ' is it then possi!le to &ain any insi&ht into his modus operandi from this fact4 ,hat could hriman aim to achie(e with the L23$phenomenolo&y4 Create fear4 Create plausi!ility4 Create illusion4 nd why not operate !ehind the screen and stay in(isi!le in peoples etheric and intellect4 %n order to answer this "uestion, we will introduce some rather stran&e notions and ar&uments. %t seems to us that hriman is !ound to follow a comple) pattern of opposite, yet mutually reinforcin& intentions, when he !inds people to his aims. He produces fri&ht and demonstrates power in a paralyzin& way. He introduces an inescapa!le lo&ic of material necessity and

pride. He is li#e a #iller moc#in& his wea# and insecure (ictim with the possi!ility of escape and its fear of it. 2or centuries he was himself !ound to e)ecute what he was ordered to do !y the !ene(olent spirits ' hold the illusion of matter to&ether. Now men too# his !ait and o(erstepped their authority. They wanted to &et e(en deeper into matter, than they already were with their natural senses in incarnation, at a time when the e)act opposite attitude was called for. No dou!t many of the most talented and ahrimanic e)perienced souls swarmed to incarnate in the two last centuries in order to ser(e their master, !ut it was a small &roup of people who started this downfall in their spiritual i&norance and intellectual arro&ance and continued to fathom plans on space research and space tra(el. Hence came hrimanAs comple) response from his superior perspecti(e and position ' reinforcin& the idea, distri!utin& it to the masses throu&h phantasy, and at the same time &i(in& us a &limpse of the real conse"uences* =ans created nature, his reproducti(ity and lo(e$life, and his etheric structure is !ein& transformed and operated on ' not !y aliens from out of space, !ut !y hriman from the depths of the Earth and from inside man himself. =an is slowly mechanized from within in his mental and etheric structure !y hriman, and he has permission to do so from all the people, who are identifyin& with the space a&e, ta#in& it for a real and desira!le human alternati(e in spite of hrimanAs sarcastic and acidic demonstration of its implications in the L23$phenomenolo&y, sayin&* %f you continue to phantasize in your technical pride and mi&ht a!out other planets to (isit, inha!it and e)ploit ;when you ha(e soon de(astated the Earth< ' feel free to do so, !ut this will certainly lay you open to outer in(asion on all le(els ' you fools6 Thus hriman o!tained ma&ical license to e)ecute his plans ' e)plainin& his tric# and its dire conse"uences, &ettin& our silent consent and performin& it in one and the same su&&esti(e and !old act. Typically him6 %n these last remar#s we touch upon yet another feature of ahrimanic demonstration ' a su!tle !itter irony and sarcasm li#e in human contempt. 3f course we can not attri!ute to an archai$le(eled spirit any such type of reaction, and certainly not to the e)tremely cold$ intellected hriman, who has no feelin&s whatsoe(er. Nothin& human touches him. .o may!e it is a futile o!ser(ation and an irrele(ant cate&ory to implement ' !ut then a&ain we must rec#on with some #ind of applied didactics, since this is partly a &ame on human conditions and there is a need for human consent. The a&e of the consciousness soul is important in this respect, since it is the first time man is not 5ust an BinnocentC (ictim of e(il temptation, !ur can choose for himself to !ecome e(il and side with hriman. ,e thin# ;or intuit< that this calls for new rules of en&a&ement and e)tra ad(ertisin&. nd so we will now ma#e yet another short di&ression ;!ut we ha(e not for&otten a!out science, the outer planets or the interior of the earth< and introduce an uncommon, !ut in some instances feasi!le aspect of Bspiritual didacticsC. ,e #now, that mon#eys can often distort their otherwise &ood$natured faces in a &rimace li#e a &rin. .ure, they loo# funny, !ut we do not thin# they are actually ha(in& any of it. That !rin&s us to a (ery special human a!ility, lau&hter, and its correspondin& sense of humour. The nature of humour as somethin& !elon&in& to and characterizin& man is a (ast philosophical su!5ect in itself. ,e mention it here under the headin& of human sincerity, since a &ood sense of humour is a necessary e)istential correcti(e to human falseness and pretence. sincere human !ein& will !e easily mo(ed to lau&hter, not least o(er himself, if he is not e)tremely selfless. Lau&hter and humour comes in many more or less spiritual shades, !ut is ne(ertheless a (ehicle of !oth soul and spirit. ,hereas humour !elon&s to the heart, its close relati(es, sarcasm and irony, !elon&s to the intellect. Here we &et into (ery fine nuances way !eyond science, reflectin& the spiritual conditions of man. Humour has a more conciliatory and redeemin& "uality, whereas sarcasm and irony has a harsh, !itter and contrastin& effect. Throu&h the window of humour in !oth forms, we can pee# into the core of the soul and from there out into a spiritual dimension, as we raise the "uestion* ,hat corresponds to humour in the hi&her !ein&s if anythin&, !e they !ene(olent or e(il4 %s it perhaps the "ualities of warmth and coldness4 .ince humour is not only a means of communication !etween men, !ut an e)istential re"uirement and a spiritual implement, and since it can reflect so many facets of our spiritual condition, we wonder fondly what communicati(e role it plays in the interface !etween man and the other spiritual !ein&s. Can we interpret spiritual si&ns usin& this cate&ory4 %s it concei(a!le, that spiritual !ein&s can !e i&norant a!out or ne&lect this important aspect of the human spirit or simply not !e a!le to address it in a proper manner, especially after the !irth of the consciousness soul4 %n this line of "uestionin& we are indeed tentati(e and cautious, !ut open minded. ,e #now for instance, that hriman is said to !e completely de(oid of any #ind of humour ;as he has no feelin&s either<. Net the old tempter, Lucifer, is a master in moc#ery, scorn and disdain, and certainly not without occasional sarcasm ;5ust read a !oo# li#e* ,ostage to the 4e!il !y =alachi =artin<. Here the common denominator with humour in the human sense lies in the correction of dissimulation, when there is lie and untruth in a human position. %t is rather !ewilderin&, that the de(il can point out and ridicule human self$deception, when it is his own

nature to lie and #eep man in safe illusion a!out himself, !ut the coldness and cynicism is ne(ertheless clearly felt. %n the other end of the spiritual spectrum we mi&ht find the &entleness and warmth of for&i(eness, which ha(e (a&ue "ualities in common with redeemin& humour. ,hat has this &ot to do with the space$tra(el$comple) in "uestion4 ,ell, why on Earth did the &eneral pu!lic not find the idea a!out space tra(el completely ridiculous to !e&in with4 ,hen president +ennedy in /0I/ proposed the merican national &oal of Blandin& a man on the =oon and returnin& him safely to the EarthC ' this insane pro5ect was met with enthusiasm far and wide. ,e ha(e 5ust witnessed the death of this first man to wal# on the =oon, and a&ain and a&ain heard his famous words* QThat is one small step for ;a< man, one &iant leap for man#ind,Q !ut we are not so sure as to their real meanin&. t least we #now from -udolf .teiner the esoteric e)planation !ehind the ori&in of the =oon. %t was separated from the Earth in Lemurian times, when the com!ined Earth$=oon densified and hardened to a point, where the proto$human astral !ein&s could no lon&er stay there, !ut was drawn away to other planets !y luciferic spirits. The e(olution of the Earth and man#ind was a!out to stop completely due to the stiffenin& powers of the =oon, and in order to compensate for that, the =oon was drawn away from the Earth and placed in its present or!it. To most people this sounds as a fantastic and farfetched e)planation, !ut actually science a&rees, that the presence of or&anic life on Earth (ery much depends on the current =oons ma#e$up and position ;the tides, the sta!le a)is$tilt producin& seasons and so on< and that the two celestial !odies were BcreatedC to&ether at the same e(ent. 7esides, there are so many odd coincidences in the numeric proportions !etween many of the properties of the Earth and the =oon, that a !oo# on the su!5ect was 5ustly titled* Who 0uilt the Moon ;!y Christoffer +ni&ht and lan 7utler<. 2or e)ample, the sphere of the .un is almost e)actly K?? times that of the =oon, and when the =oon is closest to the Earth in its or!it, it is /GK??th away of the distance from Earth to .un, which in com!ination ma#es a total solar eclipse possi!le ;and the corona (isi!le with the na#ed eye from time to time<. %f the !ene(olent creati(e spirits decided to ta#e away with the =oon the most harmful astral, etheric and physical su!stances from the Earth, that threatened to destroy human life and e(olution, how can it then !e wise for man to &o there inspired !y hriman and !rin& !ac# samples of that same e(il material to earth4 ,ho planted the idea4 nd what is the esoteric conse"uences !y doin& this for man and the Earth4 This is not how we were supposed to &et closer a&ain to the spiritual cosmos with the !irth of the consciousness soul ' it is a &ross mista#e6 The human spiritual attri!utes of solemnity, awe and sincerity are completely mis&uided in the worship of a moon roc#et and the merican fla& on the =oon. t the (ery thou&ht of that, our sense of humour should ha(e !een stirred, !ecause is it not a!solutely ridiculous, meanin&less and inappropriate to transport a human !ody, created with tremendous wisdom and sacrifice !y the hi&hest spiritual !ein&s !ac# on 3ld .aturn and prepared for the physical life on Earth, to another celestial !ody, where it is not supposed to !e or stay, since its su!tle powers and en(ironment are deadly to manAs spirit, soul and !ody4 7ut instead most humans, if not all, too# seriously what is lau&ha!le, and saluted the achie(ement and the fla& ;flic#erin& or what4< to&ether with spaceman rmstron&As small step. Nes, that was indeed a &iant leap for man#ind down in Tartarus and su!nature. %f man does not correct himself with sincere and &enuine humour, when he o(ersteps his !oundaries in (ain&lory, and if his own sarcasm and irony will not wa#e him up from his arro&ance, then ' we su&&est mildly ' he !ecomes the le&itimate (ictim of ridicule, irony and sarcasm from the e(il powers, who are !etter informed ' or recei(es at least a si&n or se(ere response, that could !e interpreted in this way !y humans with their feet on the &round. Humanity, personified !y president +ennedy, said* B,e choose to &o to the =oon,C and e(erywhere his words resounded* B,e will con"uer space6C Not many drew any parallels to the on&oin& L23$menace and interpreted hrimanAs sarcastic si&n and spiritual contempt ;in(adin& aliens with a far superior technolo&y< or too# it as a timely warnin&. This farce has played itself out o(er 5ust one &eneration. %t is incredi!le, that it is accepted in the form, it is presented to us. %t ou&ht to !e a fantastic dream ' or !etter ' a ni&htmare. %nstead there are today humans plannin& in earnest a manned mission to =ars. %f this interpretation of the L23$phenomenolo&y seems too incredi!le, one mi&ht consider the followin& considerations. %t is &enerally #nown, that humanity on a collecti(e le(el has !een unconsciously crossin& the threshold into the spiritual worlds after the end of +ali Nu&a some hundred years a&o ;/800<, when the etheric !ody a&ain started to separate itself from the physical !ody, commencin& the re$spiritualization of man, now in possession of indi(iduality and co&nition. 3n an indi(idual le(el a conscious crossin& of the threshold implies a meetin& with the lesser &uardian introducin& you to the ahrimanic and luciferic dou!le, so why not understand the L23$phenomenolo&y as a collecti(e analo&y to this e(ent, and interpret the un!alanced and fri&htenin& form it e)hi!its as a conse"uence of the le(el of unconsciousness in the ma5ority

of people, when crossin& the threshold, and the ille&al trespassin& into the spiritual dimension of matter !y science. Certainly, it is hi&h time for a human confrontation with hriman on a collecti(e scale, and he has appeared ri&ht on spot &uardin& the mysteries of e(il, !ut is not met with ade"uate understandin& and e)istential readiness. The lac#in& understandin& of the spiritual threshold is reflected throu&h and throu&h in the idea of limitless e)pansion into space and matter, which is a hi&hly luciferic notion. The meetin& with the dou!le in the shape of the lesser &uardian is in fact a confrontation with all the e(il tendencies in your ma#e$up, and in order to &et past this fi&ure, you must in -udolf .teinerAs words* BEe(elop self$#nowled&e* truly &enuine, unsparin& self$#nowled&e.C nd then he adds* BNothin& is actually so difficult in life as plain, honest self$#nowled&e.C ;in* Secrets of the .hreshold, p. /1>< This demand is precisely the e)istential na#edness, we ad(ocate in spiritual matters, and it corresponds to our notion of sincerity, thou&h to many see#ers it is 5ust a sin&le step on their way to initiation or enli&htenment ' o(er and done with in a meditation or two, if they e(en consider it a re"uirement. 7ut actually most of us will not &et there for real in the first place !ecause of the fear of our own e(il, and not many can handle that situation, should it e(er present itself, or &et o(er it. =ost of the spiritual claims on the spiritual worlds !ehind the threshold are in our opinion phantasy and products of the illusion of luciferic and ahrimanic possession which occurs, when we are tryin& to Bni!!leC at the spiritual world, usin& it for selfish purposes. %n -udolf .teinerAs words* B7ecause self$#nowled&e is hard to come !y and the soul has the &reatest difficulty in !ecomin& clear of its "ualities, !ecause, too, people are !ent on &ettin& as "uic#ly as possi!le into the spiritual world, it is not all to !e wondered at, that they say to themsel(es* % am already mature enou&h. % will of course !e a!le to control my passions. s a matter of fact, it is more easily said than done. There are certain "ualities that particularly challen&e our control. Danity, am!ition, and similar thin&s sit so deeply entrenched in human soul that it is not easy to admit to oneself* Nou are (ain and am!itious6 Nou want power6 ,hen we loo# into oursel(es, we are usually decei(ed a!out 5ust those emotions that are the worst ones. To carry them into the spiritual world means that a person will most easily !ecome the prey of Lucifer F He may recei(e the most e)traordinary impressions and 5ud&e them to !e a!solute truths. He may tell people a!out all sorts of incarnations of this person or that, !ut these will simply !e purely luciferic inspirations.C ;i$id. p. 1Kf< The collecti(e crossin& of the threshold to the spiritual worlds in com!ination with the !irth of the consciousness soul ;in /K/1< is a uni"ue situation in the e(olution of man#ind, which has !een foreseen in Christianity as the raisin& of the dead and the 5ud&ement durin& the reappearance of Christ ;in the etheric<. This new departure in our e(olution is not repeatin& earlier phases of de(elopment ' it is (ir&in territory so to spea#. The real meanin& of the consciousness soul is to reach a state of clarity and e"uanimity throu&h o!5ecti(e co&nition and perception, so that spiritual truth and reality can present itself directly to us, undistorted !y any e&otism, passion and e(il illusion. %n a way, it is no different from the Cartesian and scientific ideals of empirical #nowled&e processed throu&h mathematical and &eometrical deduction and clear thin#in&, and that strand of cultural de(elopment does in some respects meet the e)pectations inherent in this new human soul$capacity. 7ut unfortunately not "uite, since it does operate on the !asis of the material illusion created !y hriman in his attempt to arrest and lay !arren the !uddin& capacity of humans to enter consciously into the spiritual worlds, seein& and understandin& the reality of it, and hence of our own spiritual composition and situation. s -udolf .teiner remar#s* B%f, howe(er, we loo# around at these conceptions, which today are formed a!out nature in the most learned way, we find, curiously enou&h, that human consciousness is merely in(entin& &hostsR !ut whereas the people of old in(ented &hosts to represent the 8ods, today they are in(ented to represent the facts of nature. 2or what modern men concei(e as natural science is related to nature as a &host is related to reality.C ;.hree Streams in the /!olution of Mankind, //./?./0/8<. nd* B.o !y (irtue of this a&e of the consciousness soul we ha(e once more to rise a&ain to a reco&nition of the truth* to reco&nise that our scientific &hosts ha(e not the reality ascri!ed to them !y modern scientists, !ut are only pointers to a reality which is to !e sou&ht throu&h them. %f we are decei(ed !y the &hostly nature of natural science, we can ne(er come to any clear #nowled&e of man ... .cience turns man also into a &host !ecause it #nows him only as a &hostly phenomenon, and then it as#s* ,hence comes this &host4C ;i$id.< The most important spiritual fact, man was supposed to &rasp and realize throu&h his new capacity of the consciousness soul, was the real meanin& of the 8ol&otha E(ent. %n -udolf .teinerAs words*

BThe main point is, that throu&h this epoch of the consciousness soul man#ind recei(es the impulse to stri(e consciously for certain conceptions that were not stri(en for consciously in earlier epochs. ,e #now that amon& the many more or less important thin&s with a !earin& on this circumstance, we find the most important e(ent e(er enacted in earthly life, the E(ent of 8ol&otha. 2or we ha(e often emphasised that the E(ent of 8ol&otha entered human e(olution in such a way, that its si&nificance could not at first !e &rasped !y the human soul in full consciousnessR fully conscious comprehension can come only little !y little.C ;i$id.< Howe(er, this has not happened on a lar&e scale, due to the tremendous !attle &oin& on !etween the e(il powers, led !y the .un demon .orat, who is tryin& to pre(ent a real Christianization of man and culture, and the &ood powers. Today we witness the com!ined attac# on traditional Christianity and reli&ion from materialistic atheism and the falsification of esoteric Christianity in the New &e mo(ement, !ut thin&s did not &o as wron&ly as the plans of .orat indicated, when he tried to incarnate around the year III. -udolf .teiner e)plains* BThe intention of this !ein&, the .orat, the !east ' who had fully de(eloped the consciousness soul, whereas man had reached only the a&e of the intellectual or mind soul ' was to !estow prematurely on men all the soul$spiritual achie(ements uno!taina!le throu&h the intellectual or mind soul, and within reach only of the consciousness soul. %n effect, the culture$epoch of the consciousness soul was to come prematurely to man.C ;i$id.< Christ choose to counter!alance these plans with the timin& of his own incarnation, !ut* BThe aim of the !ein& who hoped to inter(ene in III was to ma#e himself 8od. He said* S=en will come who no lon&er direct their &aze to the spirit ' the spirit will not interest them. % shall see to it ;and this he actually !rou&ht a!out< that in the year 8I0 a council will !e held in Constantinople at which the spirit will !e a!olished. =en will no lon&er !e interested in the spiritR they will turn their attention to nature and form &hostli#e concepts of nature. Then % shall do somethin& that men will not notice, !ecause they will not reco&nise themsel(es as real men, only as &hosts. % shall &et complete control of the consciousness soul. % shall lead men astray a!out their own natureR % shall let them &o on &raspin& only the &host of themsel(es and % shall pour all the wisdom of the consciousness soul into their intellectual or mind soul. Then % ha(e them ' then % shall ha(e cau&ht them.AC ;i$id.< nd this is indeed what happened throu&h the re(olution of natural science, aided !y hriman o(ersteppin& his !oundaries and ser(in& .orat. The derailin& of our true human challen&e in the a&e of the consciousness soul is clearly demonstrated in nuclear physics and in the space$tra(el$comple) discussed a!o(e. %nstead of o!tainin& real #nowled&e a!out his inner and outer nature, man has fi)ed his &aze in all the wron& directions ' down into matter and out into space ' formin& inherently wron& ideas and theories a!out creation in e(ery respect ;cosmos, life, nature, society, health and so on< ' seein& with -udolf .teinerAs e)pression nothin& !ut &hosts and conceptions, not the reality of thin&s. 3f course, the last century saw a !loomin& in the human interest for spirit, partly as a reaction to the societal and technical materialism in the wa#e of ,,%%, !ut this openin& was cunnin&ly intercepted !y Lucifer and his old eastern traditions of wisdom and resulted in the free phantasy and e)cesses of New &e ;luciferic pro5ections<, which then !ecame still more ahrimanized at the end of the century and today ;se our essay on the schisms of contemporary spirituality<. ,hat was at sta#e in the !attle o(er the consciousness soul !etween Christ and .orat4 Nothin& less than mans future possi!ilities of e(olution and realization of his own spiritual nature, -udolf .teiner e)plains* B,hat would that si&nify4 %f man is to e(ol(e at all normally, with no further inter(ention from this !ein&, he will ha(e to pro&ress to spirit$self, life$spirit, spirit$manR and of this possi!ility he would ha(e !een a!solutely depri(ed. He would ha(e remained at the sta&e of the consciousness soulR he would ha(e !een a!le to recei(e what the earth could &i(e him, !ut ne(er to &o on to the Jupiter, Denus and Dulcan e(olutions. %f he succeeds in ac"uirin& the content of the consciousness soul in the proper epoch throu&h his primal forces, then, !ecause of the e(olution he will ha(e &one throu&h in the normal way, the predisposition will !e in him to rise to spirit$self and so on. 7ut that was to !e pre(ented. He was to recei(e the consciousness soul with its content into the intellectual or mind soul as an inoculation. Then he would ha(e remained at the sta&e of the consciousness soul, and he would ha(e !een an automaton in face of the #nowled&e that from the si)th epoch onwards would ha(e !een poured into him. 7ut then it would ha(e !een all o(er with him* he would ha(e de(eloped no further. He would ha(e drawn this #nowled&e into his consciousness soul, would ha(e placed it all with the utmost e&oism at the ser(ice of the consciousness soul.C ;i$id.<

E(en if this did not ta#e place as planned !y .orat !ecause of the incarnation of Christ, the situation we are facin& today with its hu&e scientific and technolo&ical ad(ances and widespread materialism is uncannily close to it. The thin& is, that the consciousness soul is !orn to&ether with a tremendous responsi!ility, !ecause man now can and has to decide for himself his own moral out of the freedom of the %, and hence his spiritual affiliation, !e it with Christ or .orat. =an has the &rowin& powers of co&nition of reality, e(en if .orat and his helpers ha(e done e(erythin& in their powers to !lur and twist the actual si&nificance of the situation. He has &ained indi(iduality at the ris# of de(elopin& a ram!lin& indi(idualism e(en to the point of e)treme e&otism ' a tendency, the e(il powers stimulates in todayAs society in e(ery concei(a!le way ' or loose it a&ain in unconscious possession !y the same powers. &ain, what is not respondin& properly in man is the soul attri!utes of true solemnity, awe and sincerity. There is no real piety !ecause of the inflation of the e&o, !rou&ht a!out !y Lucifer and hriman in cooperation, and spirituality is 5ust another consumer &oods. %n -udolf .teinerAs words* BNow 5ust as# yoursel(es to what e)tent this reli&ious piety is still wor#in& in the &eneral life of men, e(en when they !elie(e themsel(es to !e pious or !elie(e they should !e. The reli&ious feelin&s de(eloped in any particular reli&ious faith ha(e e)traordinarily little power to wor# into thou&hts a!out the world. E(erywhere today in e)ternal life, in the widest circles, thin#in& ta#es a scientific direction. Nowadays for most people reli&ion is more or less a side line. 3ne can indeed say that this modern epoch of the consciousness soul is proud e(en to arro&ance of its scientific achie(ements and of the scientific #ind of thin#in& that &oes with it.C ;i$id.< The lac# of self$#nowled&e, e)istential na#edness and sense of proportions ma#es any realistic spiritual orientation and discrimination impossi!le, and hence there is no true moral action, -udolf .teiner concludes* B nd when in the consciousness soul man has only the &host of himself, moral spiritual impulses cannot &et throu&h. nd when you percei(e the accompanyin& phenomena of a &hostly natural science, then you find, that this modern a&e, with its &hostly natural science, will ne(er allow that impulses for moral action come down from the spiritual world. The moral impulses with which men wor# today are of prime(al ori&in, sprin&in& from times, when ata(istic forces were still stron&R for people today, when impulses for action arise, will not as# the spirit, they will only as# nature* ,hat is the nature of man4 ,hat #ind of dri(in& forces are there in human nature4C ;i$id.< 3n the !ac#&round of the !attle o(er the consciousness soul it is clear to us, that the whole space$tra(el$ comple) discussed pre(iously ' with roc#et science, space pro&rams, or!itin& satellites, science fiction films, ma&azines, !oo#s and the L23$phenomenolo&y ' is nothin& !ut hrimanAs deli!erate attempt to spell!ind human attention and thin#in& with a hu&e deception and lead us into a super materialistic cosmolo&y and an identification of oursel(es with a total caricature of a spiritual !ein& ;a spaceman !orn out of the wom! of a spaceship and lin#ed to it with wires as an um!ilical cord<. %t is a hoa), nothin& else ' and perhaps that fact has led many to understand the L23As as a conspiracy. %t is also a scorn and a ridicule of the real human nature. %t is a terri!le and tra&ic mista#e !y man, as it is complete useless to him and detroys his real possi!ilities. nd the same &oes for nuclear and astrophysics and many other !ranches of modern science, technolo&y and industry. %t will all lead to nothin& !ut the destruction and death of nature, the impossi!ility of any incarnation of a human % on Earth, and the realization of hrimanAs (ision. 7ut then we will ha(e to as# oursel(es, what the real situation of man entails. ,hat is it in reality, that .orat and his helpers, hriman and Lucifer, are so concerned a!out and wants to distract us from with their lure4 The answer to this is already partly stated. They want to pre(ent, that man uses his new capacities of the consciousness soul in a correct and appropriate way. 7ecause if he did so, man could then realize himself as a spiritual !ein& in the spiritual world. He would see the spiritual !ein&s and realities !ehind e(erythin& in nature. nd e(en more shatterin& ' he would clearly see how he himself is spiritually influenced and composed as a result of the actions of other spiritual !ein&s, !ene(olent as well as e(il. He would then find himself confronted at the threshold. nd instead of &azin& upwards out into the material space in (ain fascination and tryin& to &et out there himself ' his &aze would ha(e to loo# down into the interior of the Earth with a clear spiritual si&ht, today mimic#ed in telescopes and microscopes, artificially enhanced !y electroma&netic ;ahrimanic< fields, detailin& &hostly particles and distant suns. %n the interior of the Earth he would see the e(il powers residin& there and how they reach up into parts of his own composition in the dou!le. He would see aspects of low natured human soul life captured in hrimanAs dimension li#e fra&ments of earlier lifetimes ' the cast of dou!le structures of former incarnations, that could not !e transformed in #amalo#a. nd he would see the shadows and phantoms of his materialistic thou&ht$ structures emancipated !y hriman. ll these detached soul parts are part and parcel of hrimanAs attempt

to secure his aim for the e(olution of Earth and esta!lish an ei&hth sphere, populated !y the de&enerated remnants of human life. Nonetheless it is the no!lest tas# of man to percei(e, understand and ta#e moral action on this ur&ent situation throu&h the consciousness soul. This will !e his first steps in the lon& and arduous process of raisin& himself from the dead with the help of Christ ' the BdeadC !ein& the pieces of our own soul from earlier incarnations and the present incarnation, cau&ht !y hriman and held !ac# in his shadow world ' that process of resurrection, which will e(entually restitute the physical phantom. Christ, durin& his decent to the underworld two thousands years a&o, su!dued hriman and prepared the openin& of the &ates to his &loomy #in&dom today, when He Himself has !ecome the Lord of +arma, and the process of 5ud&ement has commenced. %n -udolf .teinerAs words* B hriman wor#s upon man in countless, infinitely di(erse ways. % ha(e told you, that the E(ent of the =ystery of 8ol&otha was a moment of supreme importance for the e(olution of the world. The Christ appeared in the realm into which man enters after death, where hrimanPs influence was e(en mi&htier than in the world around man here on earth !etween !irth and death. %n the realm of e)istence !etween death and re!irth, hrimanPs influences wor#ed upon man with terri!le, o(erwhelmin& power. nd if nothin& else had ta#en place, utter dar#ness would &radually ha(e closed in upon man in the Srealm of shades,A as it was correctly desi&nated !y the ancient 8ree#s. condition of complete isolation, leadin& to the intensification of e&oism would ha(e set in !etween death and re!irthR man would ha(e !een !orn into his new life as a &ross and o(erweenin& e&otist. Hence it is more than a fi&ure of speech to say, that after the E(ent of 8ol&otha, at the moment when the !lood flowed from the wounds, the Christ appeared in yonder world, in the realm of the shades, and cast hriman into fetters. lthou&h hrimanPs influence remained and is really the ori&in of all materialistic thin#in& on the part of man, althou&h this influence can !e paralyzed only if men recei(e into themsel(es the power emanatin& from the =ystery of 8ol&otha, ne(ertheless they can draw from that E(ent a power which ena!les them to find their way once a&ain into the di(ine$spiritual world. ; Mephistopheles and /arthFuakes, 1-1-0G< Christ is residin& o(er this process of redemption as the Lord of +arma, and men are from now on either choosin& to !e li!erated and li!erate themsel(es from death in the ahrimanic domain or offer their souls to hrimanAs earthly immortality. -udolf .teiner mentions the aspect of ahrimanic possession of soul$parts, !ound in the underworld, in this passa&e* CFthere are also !ein&s of a contrary nature, to whom % alluded in my last lecture in another connection. nd this latter class of !ein&s has to do with all that comes to e)pression in manAs instincti(e ur&es and impulses, in his desires and passions. Nou must not howe(er thin# of them as !elon&in& first and foremost to man. %n man we can see the results of their acti(ity. 7ut they ha(e their home, so to spea#, ri&ht on the Earth. 3nly we cannot see them, for these !ein&s too ha(e not a !ody that is formed in such a way as to !e (isi!le to us. They ha(e, in fact, a !ody that li(es entirely in the elements of earth and water. nd their deeds are to !e seen in the e!! and flow of the tides, in (olcanic eruptions and in earth"ua#es. Natural science, as is well$#nown, can find no satisfactory e)planation for these phenomena. 3ne who has #een spiritual perception can howe(er see !ehind them a world of su!$human !ein&s, who are under the control of the powers to which % ha(e always &i(en the name of the ahrimanic powers. Now, these ahrimanic powers also cherish a particular aim as re&ards man. ,ith the help of their (arious su!$spirits, which inha!it the earth and water elements of our Earth and can, for e)ample, !e reco&nized e(en in the #o!olds or !rownies of fairy lore ' aided !y these, the ahrimanic powers ha(e set themsel(es to carry out another and a different pro5ect. Now let us see what is the aim of these other !ein&s, who !uild their stron&holds immediately !elow the surface of the Earth, and whose acti(ities rise up into manAs meta!olism, for the phenomena we o!ser(e in the tides and less fre"uently in (olcanic eruptions and earth"ua#es are always present also in the e!! and flow in manPs meta!olism. ,hilst the luciferic spirits !uild, as we said, their stron&holds in the air, in order to fi&ht for the moral $ as a&ainst the earthly $ element in man, the ahrimanic !ein&s stru&&le to harden manR they want to ma#e him li#e themsel(es. ,ere they to !e successful, man would !ecome e)tremely cle(er in the material realm ' incredi!ly cle(er and intelli&ent. They cannot achie(e their end directly, !ut they aim at doin& so indirectly. nd their efforts, which ha(e actually !een &oin& on for thousands of years, ha(e in fact succeeded in producin& a whole race of su!$human !ein&s. Their method is as follows. .uppose a man has stron& and rude instincts. These !ein&s will clutch at his instincti(e nature and seize hold of it. The man then falls (ictim to the ahrimanic powers. He is completely &i(en up to his passions and leads a wild and dissolute life. ,hen a man has in this way !ecome a prey, durin& his earthly life, to the ahrimanic powers, then these powers will !e a!le to hold on to his instincti(e nature and tear it out of him after death. There e)ists already on the Earth a whole population of !ein&s who ha(e arisen in this way. They are there, in the elements of earth and water, a su!$human race. nd then what is it the ahrimanic

powers intend with this su!$human race4 s we ha(e seen, they draw out of a human !ein& his instincti(e nature and ma#e of it an earth$and$water !ein&. These earth$water !ein&s inha!it the strata immediately !elow the surface of the EarthR and those who &o down into mines, if they are a!le to loo# with spiritual (ision, are "uite familiar with them. They are !ein&s that ha(e !een snatched out of man in the moment of death. nd with what ultimate aim4 hriman is waitin&. The ahrimanic powers are waitin& for the time when men will descend to incarnation and, on account of a #arma that their instincts and passions ha(e prepared for them, feel particularly drawn to certain of these !ein&s and say to themsel(es* A% will not &o !ac# to the spiritual worldR when % ha(e left my physical !odyA ' out of which, as you #now, man &enerally &oes forth to a supersensi!le life ' S% will incorporate myself in a su! sensi!le !ein& of this #ind. nd that will mean, % shall !e a!le to stay on the Earth. % shall not die any more, !ut !e permanently united with the Earth. Nes, % will choose to !e a su! sensi!le !ein&.A %t may sound incredi!le ' and indeed it is astonishin&, considerin& how e)traordinary cle(er they are, $ !ut it is a fact that the ahrimanic !ein&s persist in !elie(in& they will ultimately !e a!le in this way to entice such a (ast num!er of human !ein&s into their own race that the Earth will one day !e peopled entirely with such hrimanic su!$human !ein&s. 7y this means they hope to ma#e the Earth itself immortal, so that the hour may ne(er come for it to perish and !e dispersed in cosmic space. ;ManHs life on /arth, /I.//./0>>< nd hriman also wor#s on the human process of thin#in& in order to esta!lish his rei&n* C hriman, howe(er, can o(erstep his !ounds. %n the first place, he can so far o(erdo, that he sets to wor# on human thin#in&. man who does not see into the spiritual world and has no understandin& of it will not !elie(e, that hriman can put his fin&ers upon human thin#in& in a (ery real way ' ne(ertheless, he does6 %nsofar as human thin#in& li(es in the sense world, it is !ound to the !rain, which accordin& to uni(ersal law is su!5ect to decay. hriman has to re&ulate the passa&e of the human !rain towards decay, !ut when he o(ersteps his territory, he de(elops the tendency to loosen this human thin#in& from its mortal instrument, the !rain, in order to ma#e it independent. He tries to detach the physical thin#in& directed to the sense world from the physical !rain, into whose current of decay this thin#in& should mer&e when the human !ein& passes throu&h the &ate of death. hriman has the tendency, when he admits man as a physical !ein& into the stream of death, to snatch his thin#in& out of the current of decay. Throu&hout a mans whole life hriman is always fastenin& his claws into this thin#in& acti(ity and wor#in& on the human !ein& so that his thin#in& will tear itself away from destruction. 7ecause hriman is acti(e in this way in human thin#in& and !ecause men !ound to the sense world naturally percei(e only the effects of the spiritual !ein&s, those who are thus in the clutches of hriman feel the impulse to wrench their thin#in& out of its place in the &reat cosmic order. The result is the materialistic frame of mindR this is the reason men want to apply their thin#in& only to the sense world, and the people who refuse to !elie(e in a spiritual world are the ones particularly o!sessed !y hriman* it is he who enters their thin#in& and pre(ails upon its remainin& in the sense world. 2irst of all, if a person has not !ecome a practical occultist, the result for his inner attitude will !e that he !ecomes a ran#, coarse$&rained materialist who wants to #now nothin& a!out spiritual matters. %t is hriman who has enticed him into this, only he does not notice it. 2or hriman, howe(er, the process is the followin&* when he succeeds in se(erin& the physical thin#in& from its !rain$!ound foundation, he throws shadows and phantoms out into the world which swarm then throu&h the physical worldR with these, hriman is continually tryin& to esta!lish a special ahrimanic #in&dom. Lnremittin&ly he lies in wait when mans thin#in& is a!out to pass into the stream wherein man himself will 5ourney throu&h the &ate of deathR there hriman lur#s, on the watch to snatch away and hold !ac# as much of this thin#in& as possi!le, and to form out of it, to tear from its mother$soil, shadows and phantoms that will people the physical world. 3ccultly o!ser(ed, these phantoms drift around in the physical world distur!in& the uni(ersal orderR they are creations that hriman !rin&s a!out in the way 5ust descri!ed. C ;Secrets of the .hreshold, p. >/< Let us sum up this perspecti(e in one last "uote from -udolf .teiner* 01ou see what connections are concealed behind the Maya of e$ternally apparent facts. 'n the epoch of the consciousness soul the essential thin is for men to be enli htened about such matters 2 to become conscious of them. %ust think 2 we are involved in what could be brou ht about only throu h the 3east bein put in chains by Christ %esus ...4 ;.hree Streams, //./?./0/8< This is the true misery of science as a primary or&anizer of human #nowled&e ' it furthers and ser(ices the most de(astatin& human i&norance and creates an illusion of certainty. Hence most people today has no idea of the ahrimanic possession they are increasin&ly the (ictims of. They do not percei(e or understand what is or&anized from the interior of the Earth in an e(il fashion and stretches up into their etheric !odies and chan&es them from within and out, not least throu&h their thin#in&.

To understand the current process of ahrimanic possession of the human soul !etter, let us &i(e a detailed description of the interior of the Earth, where hriman dwells, and from where he e)erts his influence on man. ;This and the followin& descriptions are !uild on a mono&raph collectin& all rele(ant te)ts in 8 , .he Interior of the /arth, -udolf .teiner @ress, >??I<.

The depths of the Earth is esoterically di(ided into nine layers, with a su!di(ision of 1 ) 1 strata, and hriman is primarily occupyin& the si)th layer, called 2ire Earth. This is his material #in&dom, and the primordial fires are contained in here at hrimanAs disposal ' forces, that are remnants of earlier sta&es of the planetary e(olution, when the .un, =oon and Earth were still to&ether, and which now represents an e(il reaction a&ainst creation in the hands of hriman. Hence this si)th layer is responsi!le for (olcanic eruptions and earth"ua#es, and it affects the upper layers with its destructi(e acti(ity. The 2ire Earth consists of pure, !urnin& will power in the form of e)treme and unharnessed lower passions and dri(es of an instincti(e nature, and it is the source of all animal life and elemental life$forces. %t corresponds to the third re&ion of lower de(achan, where you find the archetypes of soul life. This layer is (ery sensiti(e, erupti(e and responsi(e, it feels lust and pain, and it reacts strai&ht away to human e)cesses of will and passion. BThe more human passions increase, the more restless it !ecomes,C says -udolf .teiner ; .he interior of the /arth, >/.K.?I< Li#e the other interior layers, the 2ire Earth represents an in(ersion or possi!le destruction of the ordered creation in all its different aspects. %t is anti life so to spea#, and in the case of the 2ire Earth it re(erses the hi&her archetypes of e(erythin& pertainin& to the human soul and ma#es a wild !east out of man, in that it intensifies e(ery sensation and fuels it with a low and stron& "uality of passion. Now, it is possi!le to associate with the nine interior layers of the Earth the nine !ene(olent spiritual hierarchies responsi!le for creation and also the nine !odies of man, so that e(ery layer is responsi!le for an attempt to destruct a particular !ody and resist one of the hierarchies. ccordin&ly, the si)th layer represents and counteracts the spirits of wisdom or dominions ;#yriotes< and the consciousness soul. hriman, who was left !ac# in his de(elopment in the 3ld .un phase, uses the primordial fire to resist the harmonizin& influences of the spirits of wisdom on Earth and thus desta!ilizes the possi!le function of the consciousness soul, which rely on e"uanimity and empathy. hriman wor#s to&ether with those luciferic spirits, which ha(e !ecome influenced !y .orat and can !e ascri!ed to the three upper layers ;formed !efore the =oon was separated from Earth<. 7ut most se(erely, he himself is under the sway of .orat and his demons, the asuras, who dwell in the three deepest layers of Earths interior. These layers represents e(en earlier sta&es of planetary e(olution ;3ld .aturn< and contains retarded powers from still hi&her hierarchies ;archai or spirits of personality G time spirits<. The le(els of e(il intent and resistance is thus manifold worse here, as we are dealin& with processes, in which the human practice of !lac# ma&ic is a prere"uisite. Humans ha(e to worship and ser(e .orat ;either directly or in the dis&uise of hriman or Lucifer< in order to release those powers in the world today, !ut if that is done, it will !rea# down the human soul and spirit with e)traordinary speed and force. %t is the asuras, who particularly inspires !lac# ma&ic and the o!tainin& of occult powers !ased on se)uality, and -udolf .teiner comments on this aspect of ahrimanic possession (er&in& on the se(enth assuric layer, the -eflector Earth, li#e this* BThe influence of hriman or =ephistopheles can !rin& it a!out, that in order to attain occult #nowled&e a man is induced, for e)ample, to underta#e certain measures with his physical !ody. The method that consists in the use and misuse of the physical !ody is the most e(il that can possi!ly !e applied for the purpose of ac"uirin& occult powers. %t is a fact that in certain schools of !lac# ma&ic such practices are tau&ht in a!undance. 3ne of the most terri!le per(ersions to which man may !e su!5ect occurs when the forces of the physical !ody are ta#en as the startin&$point for occult trainin& F hriman is a spirit of lies, a spirit who con5ures illusions !efore men, wor#in& to&ether with his confederates in a spiritual world. hriman himself is no mira&e ' far from it6 7ut what is con5ured !efore menPs eyes of spirit under his influence ' that is mira&e, illusion. ,hen a manPs desires and passions flow alon& e(il paths and at the same time he lends himself in any way to occult practices, then the occult forces which are awa#ened penetrate into the etheric !ody and the most e(il powers of corruption appear amon& the illusory ima&es which may themsel(es often !e ma5estic, awe$inspirin&. .uch is the terri!le influence of hriman upon man.C ; Mephistopheles and /arthFuakes, /././0?0< The asuras also wor# close to&ether with hriman on facilitatin& the ei&hth sphere, and they are especially determined to destroy the consciousness soul and the human %. -udolf .teinerAs sums up the three different e(il powers, their etiolo&y and points of attac# li#e this*

BThese are the three mem!ers with which man was endowed !efore his earthly e)istence. The foundation of the physical !ody was laid on 3ld .aturn, the etheric !ody on 3ld .un, the soul or sentient !ody on 3ld =oon. 3n the Earth was added the sentient soul ' which is actually a transformation, an ela!oration carried out unconsciously, of the sentient !ody. Lucifer anchored himself in the sentient soulR and there he remains. Throu&h the unconscious transformation of the ether$!ody, the intellectual soul came into !ein& F%t was in this second soul$mem!er, the intellectual soul ' the transformed part of the ether$!ody ' that hriman esta!lished his footin&. 2rom there he lures man to false conceptions and 5ud&ments of material thin&s, leads him to error, to sin, to lyin& ' to e(erythin& that ori&inates in the intellectual or mind soul. %n e(ery illusion that matter is the sole reality, we must percei(e the whispered promptin&s of hriman, of =ephistopheles. Thirdly, there is the consciousness soul, arisin& from an unconscious transformation of the physical !ody. Nou will remem!er how this transformation came a!out. Towards the end of the tlantean epoch, the etheric !ody correspondin& to the head came ri&ht into the physical head and &radually !rou&ht a!out self$consciousness in the physical !ody. 2undamentally spea#in&, man is still wor#in& at this unconscious transformation of the physical !ody, at the de(elopment of the consciousness soul. nd in the a&e now approachin&, those spiritual !ein&s #nown as the asuras will creep into the consciousness soul and therewith into the human S%A or e&o T for the S%A li&hts up in the consciousness soul. The asuras will &enerate e(il with a far mi&htier force than was wielded !y the satanic powers in the tlantean epoch or !y the luciferic spirits in the Lemurian epoch. %n the course of the Earth$period man will cast away all the e(il !rou&ht to him !y the luciferic spirits to&ether with the !lessin& of freedom. The e(il !rou&ht !y the ahrimanic spirits can !e shed in the course of #arma. 7ut the e(il !rou&ht !y the asuric powers cannot !e e)pun&ed in this way. ,hereas the &ood spirits instituted pain and sufferin&, illness and death in order that despite the possi!ility of e(il, mans e(olution may still ad(ance, whereas the &ood spirits made possi!le the wor#in& of #arma to the end that the ahrimanic powers mi&ht !e resisted and the e(il made &ood, it will not !e so easy to counter the asuric powers as earth$e)istence ta#es its course. 2or these asuric spirits will prompt what has !een seized hold of !y them, namely the (ery core of mans !ein&, the consciousness soul to&ether with the S%A, to unite with earthly materiality. 2ra&ment after fra&ment will !e torn out of the S%A, and in the same measure in which the asuric spirits esta!lish themsel(es in the consciousness soul, man must lea(e parts of his e)istence !ehind on the earth. ,hat thus !ecomes the prey of the suric powers will !e irretrie(a!ly lost. Not that the whole man need !ecome their (ictim ' !ut parts of his spirit will !e torn away !y the asuric powers. These asuric powers are heralded today !y the pre(ailin& tendency to li(e wholly in the material world and to !e o!li(ious of the realty of spiritual !ein&s and spiritual worlds. True, the asuric powers corrupt man today in a way that is more theoretical than actual. Today they decei(e him !y (arious means into thin#in& that his S%A is a product of the physical world onlyR they hue him to a #ind of theoretic materialism. 7ut as time &oes on ' and the premonitory si&ns of this are the dissolute, sensuous passions that are !ecomin& increasin&ly pre(alent on earth ' they will !lind mans (ision of the spiritual !ein&s and spiritual powers. =an will #now nothin& nor desire to #now anythin& of a spiritual world. =ore and more he will not only teach that the hi&hest moral ideals of humanity are merely su!limations of animal impulses, that human thin#in& is !ut a transformation of a faculty also possessed !y the animals, that man is a#in to the animal in respect of his form and moreo(er in his whole !ein& descends from the animal ' !ut he will ta#e this (iew in all earnestness and order his life in accordance with it. =an does not as yet entirely !ase his life on the principle that his true !ein& descends from the animal. 7ut this (iew of e)istence will ine(ita!ly arise, with the result that men will also li(e li#e animals, will sin# into animal impulses, animal passions. nd in many thin&s that need not !e further characterized here, many thin&s that in the &reat cities come to e)pression in or&ies of dissolute sensuality, we can already percei(e the lurid, hellish &lare of the spirits we call the asuras.C ;.he 4eed of %hrist and the Epposing Spiritual :o"ers, >>.1./0?0<

%n order to understand the total picture of the e(il impact on man, we will now continue to descri!e how the three powers of resistance wor# a&ainst the appropriate human spiritual de(elopment throu&h the other interior layers of the Earth, as we ha(e with the si)th layer. The descriptions are of course not to !e understood physically, !ut spiritually. 2or the sa#e of clarity, we will only touch on those aspects, which are most rele(ant to an understandin& of the current human situation. The first layer is the thin outer shell of the Earth, the solid =ineral Earth ;the physical filled with mineral su!stance, appearin& as matter<. %n this dimension, the su!nature and supernature meet and is e)perienced !y man, who must hold himself in a !alance !etween them and stay human in a true sense. %t is impossi!le to a(oid the confrontation with su!nature and e(il manifestin& here, since it is that challen&e which dri(es and anchors spiritual de(elopment in our epoch, !ut we can not o(ercome this without Christ. ,e must understand the meanin& of the descent and resurrection of Christ and raise our own dead and cast of soul$ parts, if we are not to follow the &eneral tendency of modern man and human culture to fall down into the

underworld ;see our pre(ious essay* Sorat, 2012 and Anthroposoph+<. 2irst and foremost we must a(oid ahrimanic materialism and luciferic spiritualism and stri(e a&ainst all the impulses, which threaten to disinte&rate !ody, soul and spirit, and we must stay in contact with the wor# of the !ene(olent an&els. %n his important essay, .he Interior of the /arth, the close pupil of -udolf .teiner, dolf renson, attached to each of the nine e(il layers one of the !eatitudes from the .ermon on the =ount ;li#e -udolf .teiner already had connected each of them with the se(en sta&es of Christian initiation< ' as a formula for the spiritual attitude and conduct, which can help man to o(ercome e(ery particular e(il and its attac# on one of his !odies. %n this case it is our physical !ody, which we shall one day resurrect fully, and the rele(ant !eatitude is* B7lessed are the !e&&ars for the spirit, for theirs is the +in&dom of Hea(en.C =an see#in& true spiritual life will not allow hriman to enter the life processes of nature in and around him in a destructi(e way. He will only ta#e for his su!sistence what the Earth can &i(e in !alance. nd he will &radually reduce the pollution from his meta!olism and respiration. Hence he will not deli&ht in any hea(y consumption or materialism. nd he will not follow !lindly hrimanAs reli&ion of science. ;,e follow here -o!ert @owellAs distri!ution of the !eatitudes in his inspirin& wor#, .he %hrist M+ster+, since historic de(elopments in our opinion pro(e his su&&estions to !e ri&ht.< fter the =ineral Earth comes the second interior layer, the 2luid Earth, which has some (ery contrastin& properties. The su!stance of this layer is fleetin& and hi&hly (olatile, and it would spread out into the uni(erse immediately as if under &reat pressure, were it not compressed !y the upper layer. This layer corresponds to mans etheric !ody, !ut the 2luid Earth has actually no life in it, and !rea#s down the etheric form. ny li(in& !ein&, li#e a plant, that comes into contact with this layer, will dissol(e and disappear at once !ecause of the ne&ati(e life "uality there. The 2luid Earth forcefully dri(es out the life of e(erythin& and e)tin&uishes it. The !ene(olent archan&els ha(e no entry into this strata, and are hence una!le to re&ulate it. ,hat here on Earth is upheld and healed !y the curati(e =ercury powers is sic#ened there. The rele(ant !eatitude is* B7lessed are those who mourn, for they shall !e comforted.C =an see#in& true spirituality will mourn the death of life and li(in& !ein&s. nd his mournin& is e(en deeper !ecause he understands the many sacrifices of spiritual entities in(ol(ed in the manifestation of outer nature and the need in those entities for resurrection and li!eration throu&h human spiritualization. ,hen instead hrimanAs death is per(adin& o(er !oth humans and nature, there is no end to the &rief and sufferin&. 3n this !ac#&round it is easy to understand, how the ne&ati(e powers ha(e increasin&ly attac#ed the created nature of Earth and man and their etheric forms throu&h the 2luid Earth in the last two centuries. ,e ha(e for e)ample the dispersion of radioacti(e downfall ;of asuric ori&in ' see* 4as M+sterium !on *olgotha, Raioakti!it5t und Atomkraft !y @eter Tradows#y<, impacts on the etheric due to the many different forms of wa(es and fields ;ahrimanic<, contamination with inor&anic su!stances, chemicals, food additi(es, fertilizers, artificial materials and the li#e ;ahrimanic<, allopathic medicine and dru&s ;ahrimanic<, shale &as frac#in& ;ahrimanic< and !in&in&, o(er$consumption, wastin& and pollutin& ;luciferic and ahrimanic<. ll these e)pandin& acti(ities are destroyin& our natural en(ironment and health. They are ne&ati(e impulses of anti life spreadin& in a cancerous and disrupti(e pattern e(erywhere, and where(er they turn up, life disappears. The third inner layer of the Earth is the ir Earth, and as the name su&&ests the su!stance here is in a (aporous state. This layer do has li(e to a hi&h de&ree and is also e)pansi(e and wild, !ut it is related to the human senses and feelin&, not the (ital forces. ccordin&ly it corresponds to the astral !ody and the sentient soul. %t destroys these fine capacities in man !y turnin& e(ery sensation and feelin& into its opposite in an e)cessi(e fashion. @ain !ecome pleasure and the other way round. Hence this third layer is also related to human passions, ur&es and impulses and contains these forces in a material sense, !ut ultimately it annihilates soul astrality. %t resists completely the structural powers of the archai or spirits of personality. %n -udolf .teinerAs own words* B%t is a realm of in(erted consciousnessC. nd then he continues* B%f, throu&h concentration, one attains conscious astral (ision, one would see the acti(ities of those two layers* the destruction of life in the second layer, and the transformation and in(ersions of feelin& in the third.C s mentioned earlier these two layers resem!le the time, when the =oon was not separated from the Earth in Lemurian times ;and hence the condition of 3ld =oon<, and they are conse"uently connected with the luciferic spirits ;inha!itin& the =oon<. The twel(e ;not fi(e or se(en< natural senses of man and their correspondin& or&ans were founded on 3ld .aturn and reflect the hi&her hierarchies throu&h the zodiac. ,hen in the last sta&es of Lemuria the spirits of form induced man with an % and he attained his upri&ht position, his senses were harmonized into a proper function, !ut was already at that early point threatened !y the e(il powers and in dan&er of &ettin& into disarray. 3nly the inter(ention of Christ pre(ented this* B,hile the earth was wor#in& throu&h the Lemurian a&e, a !ein& li(in& in spiritual hei&hts !ecame manifest ' one mi&ht say, as a sort of prophecy of JohnPs !aptism ' in an archan&el, who offered up his soul powers,

and was thus permeated !y the Christ. Throu&h this means a force was released that acted within human e(olution upon earth. %ts effect was a "uietin& and harmonizin& of our senses, so that today we can use them and find them selfless. %f we, understandin& this, ha(e !ecome &rateful to the world order, we shall say, loo#in& !ac# to these ancient times, that what ma#es it possi!le for us as sensory !ein&s to en5oy without pain all the splendor of surroundin& nature is ChristPs first sacrifice. 7y ensoulin& Himself in an archan&el, He !rou&ht forth the power to a(ert the dan&er of the selfish senses in man. That was the first step leadin& to the =ystery of 8ol&otha. ;.he Iour Sacrifices of %hrist, /.I./0/K<. ,e mention this in order to illustrate, how the constructi(e functionin& of the human capacities ;senses, feelin&, lan&ua&e, thin#in& and so on<, &i(in& these some #ind of real orientation and connection in physical incarnation, is caused !y !ene(olent spiritual entities. &ain, this emphasizes the (alue of our ori&inal and !asic human life in the creation, which are now !ein& transformed !y the e(il powers in so many ways, lea(in& no natural process untouched. 7efore lon& we will !e una!le to sense, feel, say or thin# anythin& without some #ind of ahrimanic ;technical< modification. The distortion of human sensation and feelin& in the third interior layer is only o(ercome throu&h the spiritual attitude laid down in the third !eatitude* B7lessed are the mee#, for they shall inherit the Earth.C =an see#in& true spirit must ta#e !oth his senses and his sensual and emotional life into a whole new dimension and order &uided !y selfless lo(e. He must contain all the e)tremes of sensation and feelin& and stay in touch with the simple, e)istential contact from the heart in the relation !etween men ' and always see, feel and respond to the essential humanity of the other person, no matter what comes to e)pression throu&h him or her. This will produce a total cleansin& of his astral !ody, !est descri!ed as mee#ness, which is a distinct "uality of will ' a transformation of the will to power and selfishness into a peaceful moderation, so!er mindedness and &ood will. There is also a !e&innin& understandin& of the !roader picture of &uilt, and an awareness of the deeper connection and mutual responsi!ility of all humans. Nou will no lon&er !e the first to cast a stone ' you will not e(en reach for one. 3nly the hi&her reli&ious feelin&s and soul attri!utes of man, solemnity, awe and sincerity, can &i(e man mee#ness and e"uanimity. E(il impulses from the ir Earth, restructurin& normal sensation in an ahrimanic fashion and depra(in& the emotional life of man, is felt in many areas of modern life. 2or instance in the a&itation of feelin&s and their su!se"uent num!in& induced !y e)treme terror and fear of annihilation in so many ways in the last century ;the ,,%U%%, holocaust, nuclear !om!s and the Cold ,ar<, and also in hallucino&enic dru&s ;openin& the astral dimension in an un!alanced way<, roc# music, electronic mass media, ad(ertisin&, idolatry, cele!rity cults, computer &ames, ra(e parties and crazy ur!an scenes, where feelin&s are a&itated into e)cess and detached from any real human connection. 8radually the human capacity to respond emotionally in a true and proportionate way from your personality and soul is distorted in dissimulation, facade, appearances, emotional chaos, personality disorders, dyssocial functionin& and the li#e, as real human relations and !onds are !rea#in& down. =odern man is !ein& enticed to react and respond in so many superficial, e)a&&erated and o(erly e)cited ways on a daily !asis, that the soul is made apathetic, and the senses dull to the wonders of life. =ost of the time we react to somethin& that is either unreal, fa!ricated, unimportant or out of our reach, as we are drawn deeper into hrimanAs su!nature !y the lure of Lucifer. screen is to many people today more fascinatin& than the s#y, and our natural capacities for sensation and feelin& in a spiritually ordered way is disinte&ratin& rapidly. ,ith the fourth layer of Earths interior, the ,ater Earth, we come to the triad influenced !y hriman, that corresponds to the entry into the first re&ions of lower de(achan ;spirit land<, so this particular layer* Bno lon&er has the su!stantiality we find in the Earth, as is found in e(erythin& in the three layers a!o(e it, which still ha(e more or less somethin& of the nature of our ordinary matter.C ; .he Interior of the /arth, /I.K./0?I<. nd -udolf .teiner continues* BThe su!stances in this layer can not !e percei(ed with the outer senses since they are in an astral state. E(erythin& which e)ists in the three uppermost layers, and is still in a way related to the thin&s we ha(e on the Earths surface, is here found in an astral state.C s the first re&ion of de(achan contains the archetypes ;or astral forms< of the physical world, so this layer is* Bthe ori&in and source of all matter on Earth, all outer matter, irrespecti(e of whether it is found in minerals, plants, animals or human !ein&s. =atter, which is found in e(erythin& on our Earth, is in a (olatile, astral state in the ,ater Earth.C ;I$id.< %t materializes the spiritual processes of de(achan. %n other words* Bit possesses the ne&ati(e of e(ery form we #now of in the mineral layer. Thus, a roc# crystal there would ha(e the form of its ne&ati(e, li#e a plaster cast up here.C ;.he Interior of the /arth, >/.K./0?I<. %n this way it resists the spirits of form ;e)usai< and the !ene(olent powers of the .un, so that what is physically created and (isi!le on the Earth !y the !ene(olent powers is here dissol(ed in a ne&ati(e form and wron&ly spiritualized.

How can this !e understood4 ,hat we sadly witness on Earth is a constant destruction and decomposition of nature, which is still a reflection of the spiritual dimension. Crystals, for e)ample, are transparent for the form powers of hi&her hierarchies as a #ind of spiritual sense or&ans of the Earth. They were created !ac# in Lemurian times, when the =oon was separated, and the Earth was still in a watery elemental state !ecomin& more and more &lassy ;hence the name ,ater Earth<. 7ut the mineral world today is more and more dead, decomposed and transformed, and lar&e parts of it no lon&er ser(e well as nutrients and suita!le !uildin& !loc#s for or&anic (italization. The spiritual dimension of the physical forms is &radually replaced !y ahrimanic artificiality. The e)ploitation of resources, with e)traction and su!se"uent con(ersion of raw materials, is part of this process leadin& to the de(astation of nature. =ost su!stances are chemically synthesized and compounded, and in the industrial society we are surrounded !y ahri$man$made materials e(erywhere as nature disappears in the ,ater earth. This tendency is only accelerated when e(en more artificial materials are de(eloped usin& nanotechnolo&y to ma#e them Bsmart and intelli&entC. They ha(e properties imitatin& and replacin& the sentient soul ;which is destructed !y the forth layer<, automatin& human response to the en(ironment ;functionin& as filters, sensors, receptors, adaptors, !io$defense and so forth<. These materials will no dou!t !e com!ined with the en&ineerin& of artificial tissue some day and completely !lur and distur! the !oarder !etween the inor&anic and the or&anic in man and the contact zone of his senses, so that he will effecti(ely !e mechanized and de$souled. %n this way the ,ater Earth is a reser(oir for hrimanAs !rea#in& down of the natural forms and his production of an artificial material world inha!ited !y androids. This whole de(elopment was initiated and speeded up as a !yproduct of space technolo&y, which clima)ed the first time with the =oon landin& in /0I0. hriman succeeded to influence man to o(erstep his !oundaries and Btouch downC on the =oon ' &oin& !ac# (oluntarily to the time !efore the separation of the =oon with its e(il su!stances, hence !rid&in& the &ulf !etween the first and the fourth interior layers of the Earth, spannin& o(er the three layers of enhanced luciferic e(il, and reachin& out for hrimanAs Bnew eternityC. ,hat is today a widespread and fre"uent si&ht on the =ineral Earth ' sterile en(ironments ' is manifested !y hriman from this fourth interior layer throu&h the anti life in the second. The necessary spiritual response to this situation is contained in the !eatitude* 7lessed are those who hun&er and thirst after ri&hteousness for they shall !e filled.C .ince the fourth interior layer is the first to touch on spirit land, it has an impact and rele(ance for the spiritualization of man, that ta#es him to the (ery threshold of the spiritual world. Either man understands himself as isolated amon& other e&os in a dead and meanin&less material world, or he has to muster the will to enter de(achan, from where humanity is seen as a !rotherhood of !ein&s all created free and e"ual !y 8od. This, howe(er, is not possi!le without the aforementioned mee#ness of soul and a &rowin& understandin& of the 5ust and ri&ht principles re&ulatin& human &uilt throu&h #arma and death. 7ut this ri&hteousness can ne(er !e a self$ri&hteousness, as it is moti(ated !y lo(e and primarily concerned a!out ones own &uilt. The social impulse to ta#e responsi!ility, set thin&s ri&ht, and defend the !rotherhood of man, will fill our souls and warm our hearts. 7ut this in(ol(ement in the world and human affairs has to !e accompanied !y self$#nowled&e and self$responsi!ility to a point, where you confront the &uardians of the threshold and taste real ri&hteousness. hriman tempts humans with all #inds of special powers and control o(er nature, ma#in& them capa!le of performin& unnatural miracles, !ut what can it help man to own the world, when he has no power o(er himself and looses his soul4 ,e are made independent of nature in phase with our !ecomin& dependent on hriman, !ut if our souls are mee# and thirst for ri&hteousness, the ahrimanic temptations can not influence us and are re5ected. The fifth interior layer of the earth is called 2ruit Earth and it corresponds to the second lower re&ion of de(achan, the oceanic, which contains the archetypes of all life. %n the words of -udolf .teiner* B%n the 2ruit Earth we find life in its most ori&inal state, which was also found on EarthAs surface when nothin& lifeless had yet de(eloped.C ;.he Interior of the /arth, /I.K./0?I< The processes of death, densification and stiffenin& are of a secondary ori&in, and hence the 2ruit Earth consists of primordial life. %n it are continuously sproutin& forth new forms of life, tryin& to &ain a more permanent form, !ut disappearin& a&ain immediately. The su!stance of this layer is e)tremely e)pansi(e and teemin& with life, !ut in an unordered fashion, li#e rampant fun&us. %t resists the !ene(olent spirits of mo(ement ;dynamis< and their re&ulation of &rowth throu&h a spiritual metamorphosis and lawful transformation. Thus it destructs the intellectual soul of man, !ecause comprehension and understandin& reflect cosmic order and thin#in& is a process in the etheric. %nstead of a calm and clear presence of mind, the co&nition stimulated from this layer is frantic, ecstatic and hectic li#e in the misuse of cocaine and without o(er(iew and perspecti(e. 2or that reason impulses from the 2ruit Earth support the tendency in modern society to li(e and thin# from moment to moment as if in constant alarm and rush, pumpin& neurotransmitters out into the central ner(ous system and depletin& the etheric. %t enhances a continuous lust for no(elty and e)pansion and stimulates wild &rowth, short$term consumption, !uzzin& interest and a life in the fast lane, perhaps most mar#edly seen in the stoc# mar#et and in the !usiness life, where there is not much spirituality in(ol(ed e)cept for the adapted

New &e (ersions. The rele(ant !eatitude is* B7lessed are the merciful, for they shall recei(e mercy.C The see#er of true spirituality has understood the collecti(e #armic and e(olutionary dimension of &uilt. %n his meetin& with the &uardian of the threshold he has seen what you could descri!e as the &enealo&ical three of e(il in himself and others, and the &uardian prompts him to accept a selfless ideal and identify himself with the unity of life and humanity. He does so willin&ly, deeply mo(ed !y the lo(e and sufferin& of the -edeemer, who has ta#en upon him the conse"uences of human &uilt ' all that e(il done to others, the effects of which can ne(er !e restored !y the see#er himself. He will then !ecome merciful and for&i(in&, seein& no difference !etween himself and the other person, a!stainin& from 5ud&ement, and reachin& out in empathy. %t is apparent that this (iew of life and social attitude is incompati!le with the e&oistic and ruthless life of a type li#e 8ordon 8e##o in Mone+ (e!er Sleeps. The ne&ati(e effects of the 2ruit Earth are (isi!le in many other areas of life, often in com!ination with the effects from other interior layers. The watermar# of this e(il is unrestrained and destructi(e &rowth and chaotic form processes li#e in cancer. %t is present in the !rea# down of natural rhythms and cycles of nature e(erywhere, and in manipulation of &enes and fertilization. Nou can also ma#e out this impulse in modern, a!stract art, in the wild !uddin& of the internet, and in the (olatile flows and &rowth of capital on the unre&ulated, &lo!al money mar#et. Then we come !ac# to the si)th interior layer of the Earth, the 2ire Earth. This is the seat of hriman already e)amined, that fuels the fi(e upper layers of e(il and shows itself in e)treme human passions in those areas of life discussed in connection with the ir Earth and in phenomena li#e political frenzy, lust of #illin&, reli&ious fanaticism, se)ual o!session and the li#e. The rele(ant !eatitude is* B7lessed are the pure in heart, for they shall see 8od.C The see#er of true spirituality has reached e"uanimity and empathy in his soul. He has thus o(ercome the e)treme passions of the 2ire Earth, or in fact the (ery disposition to a&itated and o!sessed e&otism lyin& ready here. The !urnin& will to power and e)cessi(e self$e)pression of the narcissistic indi(idualist is in the see#er replaced with the will of 8od. Hence his heart is pure, his will unam!i&uous and his inte&rity complete. 8od is in his heart, and his &aze is fi)ed on the -edeemer. ,e ha(e pre(iously touched on the three innermost layers of the Earth, the domain of .orat and his asuric demons, !e&innin& with the se(enth layer called the -eflector Earth. Here we come e(en closer to the powers of resistance, who oppose 8ods will in the e(olution, and in this layer they resist the spirits of will ;thronoi<. The reflector Earth corresponds to the fourth re&ion of de(achan and the sphere of .aturn, also called #asha, reflectin& and containin& e(erythin& e(er thou&ht !y the spiritual !ein&s of the hi&her hierarchies. %t is the dimension of archetypical, creati(e thou&ht in comparison with which our human thin#in& are nothin& !ut shadows. nd so we are in a re&ion of pure spirit pertainin& to the first hierarchy, who acted on the will of 8od and initiated the creation of our cosmos, and all their &ood deeds and offerin&s are reflected out in cosmos !y .aturn. The -eflector Earth turn away this reflection or mirror it in contrast. %t ta#es the moral influence of the spirits of will on the e(olution of 3ld .aturn and re(erses and re5ects it completely. Hence all spirit in nature, for e)ample manifested in li&ht, is transformed !y this layer into its ne&ati(e, in this case electricity, and &i(en a moral "uality ' as if the forces of nature were of spiritual and moral ori&in. ctually, the asuras in the -eflector Earth postulates an alternati(e e(olution from out of su!nature, as the spiritual "ualities !ehind man and nature are decomposed into su!nature and here supplied with a re(erse moral "uality of that endowed to man !y the spirits of will. %t is a #ind of anti$spiritual, per(erted act of de$creation or desecration. ,hat has no will !y itself and is remo(ed from the di(ine will ;as electricity is<, is &i(en an in(erse moral will as a startin& point. %n -udolf .teinerAs words* B2or e)ample a ma&net attracts iron, which is an inor&anic effect. Now thin# of it in spiritual terms, as if the ma&net was attractin& iron out of inner sympathy F %ma&ine the whole of nature in moral terms. nd then thin# of the whole of nature as somethin& immoral FThere is nothin& there of what we on Earth call Sthe &oodA. ; .he Interior of the /arth, /I.K./0?I.< The human will to do &ood, and the &ood will of the di(ine !ein&s manifested on Earth, is resisted and ne&ated in the -eflector Earth and turned upside down as in an e)treme polarization. .o this layer is all a!out our human will and morality, and what we choose to do with it ' whether we wish to !elon& to Christ or hriman ' and the rele(ant !eatitude is* B7lessed are the peacema#ers, for they will !e called sons of 8od.C The see#er of true spirituality has ali&ned his personal will with the will of 8od, preser(in& his humanity and the life of creation. This is a free decision on his part, followed !y the o!tainment of an inner, creati(e morality out of self$responsi!ility, which mirrors the hi&h ideal of selflessness and sacrifice in the -edeemer. 3nly free and "ualified decisions !y humans li#e this can o(ercome the ne&ati(e influence of the -eflector Earth, pollutin& the essence of mans spiritual soul$"ualities ' solemnity, awe and sincerity ' the constant human stri(in& for moral perfection, worship and piety. He can

then !e called a son of 8od. nd he will !e at peace with himself and ma#e peace with others, contrary to those, who surrender their will and % to .orat. They will !e unconsciously wired and BwilledC !y su!nature, and automated from !elow !y the powers of nature throu&h the etheric, neural and endocrine circuits, producin& a&itation ;asuric$luciferic<, fantastic illusion ;asuric$ahrimanic< and isolation ;assuric<. They will thin# and act li#e wea#$willed puppets, electrified and ma&netized !y the e(il powers to understand themsel(es as masters of the uni(erse. nd the controllin& and steerin& impulses are !readin& selfishness and di(ision, not peace. ,hat we meet here in the -eflector Earth and the followin& two layers is the dilemma of the real hi&her e(olution of man. %s there &oin& to !e any continuous refinement of his soul throu&h a conscious spiritualization of the physical, etheric and astral !odies into the spirit self, the life spirit and the spirit man, which has !e&un with the !irth of the consciousness soul and is to !e finished in the ne)t three planetary e(olutions called Jupiter, Denus and Dulcan4 This is a critical time and a critical "uestion, &eneratin& hectic acti(ity from the powers, who wish to pre(ent this de(elopment. The transition from the si)th to the se(enth layer is of (ital importance in this re&ard, which can !e seen from different circumstances. %t is the last layer correspondin& to the se(en sta&es of Christian initiation ;resurrection<, throu&h which man can o!tain real #nowled&e of the interior of the Earth. The se(enth layer, connected with .aturn, has to do with the phantom and the possi!ility of a physical resurrection of man. ccordin& to -udolf .teiner there are further sta&es correspondin& to the two last layers ;ascension<, !ut they lie principally ahead of man in his de(elopment, as they pertain to future e(olutions and his hi&her spiritual !odies. lso, in the composition of man we encounter the so$called BVerstWrun&sherdC, which is necessary for a continuous destruction of the matter of the !ody and a stren&thenin& of the % and thin#in&* B%n your inner !ein&, !elow the capacity for memory, you !ear within you somethin& that wor#s destructi(ely, and without it you could not ha(e de(eloped your thin#in&, for you must de(elop thin#in& !y permeatin& the etheric !ody with thou&ht$forces. n etheric !ody that is permeated with thou&ht$forces, howe(er, wor#s on the physical !ody in such a way as to throw its matter !ac# into chaos and to destroy it.C %f, therefore, a person (entures into this inner !ein& of man with the same attitude with which he penetrates as far as memory, he enters a realm where the !ein& of man wants to destroy, to e)tin&uish, what is there. 2or the purpose of de(elopin& the human, thou&ht$filled B%C or e&o, we all !ear within us, !elow the memor+&mirror, a fury of destruction, a fury of dissolution, in relation to matter. There is no self$#nowled&e that does not point with the &reatest intensity toward this inner human fact. 2or this reason, whoe(er has had to learn of the presence of this source of destruction in the inner !ein& of man must ta#e an interest in the e(olution of the spirit. ,ith all intensity he must !e a!le to say to himself* spirit must e)ist and, for the sa#e of the continuance of the spirit, matter should !e e)tin&uished.C ;%osmosoph+, (ol. /, lec. /< Li#e this Bsource of destructionC lies under the Bmemory$mirrorC within man as a protection, so does the impulses toward !lac# ma&ic lie under the se(enth layer or the -eflector Earth, which in this respect Bseals ofC the si) upper layers from its influences. 7ut in !oth cases, the underlyin& structure can !e released from the protectin& shield, if there e)ist a stron& inclination to e(il. The Bsource of destructionC inside man will ha(e the opposite effect, when directed outwards, and tend to connect more deeply with the inner layers of the Earth, and this moral downfall will open up the &ates to !lac# ma&ic. 2inally we must also remem!er, that man in his &eneral de(elopment has only recently &i(en !irth to the consciousness soul, correspondin& to the si)th layer. Hence there is not many cast of dou!les and soul$parts lin&erin& in the deeper strata of e(il, with e)ception perhaps of pre(ious initiates in !lac# ma&ic, who has acti(ated and misused their hi&her !odies. 3ne of the most dan&erous situations of our time is therefore the spread of sects and cults, in which &roup$meditation plays a predominant role, since this furnishes occultists steeped in !lac# ma&ic with a power !asis and an opportunity to seduce many people into asuric possession. The &reat pro!lem today is the transition from the si)th to the se(enth interior layer of the Earth, which in for e)ample -o!ert @owelAs time$ta!le is ta#in& place ri&ht now ;from >??K$>?/I, i!id.< The ei&ht interior layer of the Earth is called the 2ra&menter Earth. %n this layer the attac# a&ainst the moral impulse in man is e(en more (ehement and acti(e, as the 2ra&menter Earth splinters and !rea#s down any moral inclination and connection and turns them into their opposites. This layer also see#s to destroy the meanin&ful structure of creation in that it multiplies forms in a!surdum li#e a mad &enerator of indifference, de(aluatin& meanin& and essence. 7ut this only happens with li(in& !ein&s and creati(e wor#s, where the form contains a meanin&ful intent, so the purpose is clearly to destroy spiritual si&nificance and creati(e idea. The 2ra&menter Earth resists the harmonizin& influences of the spirits of harmony ;cheru!im< and creates strife, conflict and disharmony in the world and amon& men, completely disruptin& the ideal of !rotherhood as well as social relations and human cooperation . BE(erythin& e(il is essentially prepared and or&anized here,C e)plains -udolf .teiner ;Rosicrucian .raining, K.0./0?I<.

The rele(ant !eatitude is therefore* B7lessed are those who are persecuted for the sa#e of ri&hteousness, for theirs is the #in&dom of hea(en.C s mentioned earlier, ri&hteousness pertains to a deep understandin& of &uilt and responsi!ility, the ac#nowled&ement of !oth indi(idual and collecti(e #arma, and a li(in& idea of the unity of humanity. This will lead to empathy, peace of mind, and an inner, free morality in accordance with the hi&h ideal of the -edeemer, showin& itself in an acti(e contri!ution to human !rotherhood on Earth. 7ut any such attitude will ine(ita!ly !e (iciously attac#ed from the ei&hth layer and e)posed to intense hatred, which is the human emotional reaction most prone to the influence from the 2ra&menter Earth. %f the see#er of true spirituality preser(es his inte&rity in spite of li#ely persecution, he will not loose si&ht of the #in&dom of hea(en, the spiritual dimension. %t is not difficult to trace the impact of this layer in modern history, culture and society, as it permeates e(erythin& with fra&mentation, di(ision, and atomization. part from wars, conflicts of interest and social unrest, you need only thin# of di&itization, standardization, and mass production, and wonder if the e)treme indi(idualism of modern man is not in reality a #ind of depersonalization, an empty freedom of indifferences, that ta#es the le(el of intolerance and meanin&less "uarrel to new hei&hts. %dentity is in many respects formed on the !asis of false dilemmas and unimportant and unreal choices. ,ho am % ' is now translated into* How do % want to loo#. This layer lies around the center of the Earth and is part of it. Here we find forces* Bwhose mode of action is difficult to descri!e. They stand in a li(in& connection with the human !rain, and further inwards, with human !rain functions. .till further inside this sphere are forces connected with human and animal powers of reproduction. ;.he Interior of the /arth, /I.K./0?I<. The connection with the human !rain and the or&ans of reproduction is due to the fact, that the ninth layer contains the B!rainC of the Earth, which is a stratum of automatic thin#in& com!ined with the lowest #ind of sensuality. @erhaps it can (a&uely !e resem!led with instincts of sur(i(al and pleasure producin& cunnin&ness and slyness. The com!ination of enhanced powers of thin#in& and se)uality is often seen in the left hand traditions of !lac# ma&ic, where the occultist draws hea(ily on this asuric layer, which is poison to the human % ;see our discourse on Ti!etan ma&ic<. .ome of the most malicious influences on Earth today come from different schools of !lac# ma&ic, whether they are more ritualistic, meditati(e andGor tantric in their practice. .e)uality, which are meant to e)press human lo(e and a readiness to procreation, is cle(erly misused as an instrument of power and fuel for self$&lorification. %nspirin& human per(ersities li#e this, the Earth Core is resistin& the spirits of lo(e ;seraphim<, who are furtherin& white ma&ic. The rele(ant !eatitude is* B7lessed are you when people insult you, persecute you and falsely say all #inds of e(il a&ainst you !ecause of me,C which sums up the social conse"uences to !e e)pected from an acti(e resistance to the e(il from this layer. These trials are seen in connection with a profession of Christ, since it is his fierce opponent, the .un$demon .orat, who is !ehind all !lac# ma&ic. The attempt to misinterpret, falsify or deny the true meanin& of the 8ol&otha E(ent and the di(inity of Christ is fre"uently seen in New &e mo(ements with a !ac#&round in eastern left hand traditions, and startin& from here and from materialism, science and nihilism, .orat is doin& his outmost to pre(ent man from understandin& his spiritual situation and his need for Christ ;see our essay* Schisms of contemporar+ spiritualit+<. ,e ha(e tried here to indicate a comple) scheme of spiritual connections to the profound and acceleratin& chan&es in reli&ion, culture and society, we ha(e witnessed on a &lo!al plane for the last two$three hundred years or so, stemmin& from the nine interior layers of the Earth and the luciferic, ahrimanic and asuric powers residin& there. %n our pre(ious essay on Sorat, 2012 and Anthroposoph+ ;see also the important !oo# !y -o!ert @owell, ,ermetic Astrolog+, (ol. %%, ch. 8< we indicated a time$frame for this e)posure to a &rowin& e(il influence on human#ind, !e&innin& somewhere around the 2rench re(olution in /780$00 accompanied !y the disco(ery of Lranus in /78/ and the power of electricity ;luciferic impact, a&itation<, the rise of communism with the manifest of the communist party in /8K8 accompanied !y the disco(ery of Neptune in /8KI and electro$ma&netism ;ahrimanic impact, illusion<, and the rise of fascism in /011 accompanied !y the disco(ery of @luto in /01? and nuclear ener&y ;asuric impact, destruction<. ,e ha(e also e)plained how this reinforcement of e(il is due to the acti(ation of the asuric powers !y .orat up till his third impulse in /008, as they are steppin& up the cooperation !etween luciferic and ahrimanic demons and addin& their own e(il to them ' the effects of which we ha(e pointed to in different phenomena. ,e realize, that this is an uncon(entional e)planation of the pro&resses and e(ents in modern history, which in most peoples minds are the wor# of manAs own &enius or lac#in& sanity. nd of course this (erita!le e)plosion of in(entions, disco(eries and radical chan&es can !e understood as some #ind of e)ponential effect and self$ perpetuatin& process. 7ut then a&ain ' ta#e a step !ac# and for&et one minute that you are li(in& in the midst of the technical wonders of the >/ st century, ta#in& e(erythin& for &ranted ' and as# yourself, if that is not induced in the mind of man !y a far superior power and intelli&ence. ,ho is actually thin#in& all the !rilliant thou&hts and de(isin& the e)perimental procedures4 re not the #een intellect of scientists and

technicians more or less emancipated or dissociated from the rest of the human or&anization, lea(in& morality and humaneness far !ehind in de(elopment4 nd should understandin& and reco&nition not !e far !etter inte&rated with all the other aspect of man4 ,hen we put all of this into perspecti(e, we are truly amazed of how material Bpro&ressC is sweepin& e(erythin& alon& with it as a tsunami, and we can not find any free, controllin& human will and morality anywhere alon& its path. %n this conte)t the disco(eries of the outer planets seem to many only incidental, althou&h they happened (ery synchronously, !ut to us they represent e)tremely intri&uin& e(ents for many reasons. The disco(eries are e(idently remar#a!le si&ns of hea(en, accompanyin& the s#etched out de(elopment. %n a spiritual world (iew you can not separate cosmolo&y from anthropolo&y, and so the outer planets are a powerful commentary to the new human situation after the !irth of the consciousness soul. Lntil then no man had any idea of them, since they are not (isi!le to the na#ed eye as the other fi(e !ri&ht planets, =ercury, Denus, =ars, Jupiter and .aturn, that to&ether with the .un and =oon ma#e up the traditional cosmolo&y and cosmo&enesis pertainin& to the e(olution of man throu&h se(en sta&es. The outer planets are not included in -udolf .teinerAs account of this e(olutionary process, and his comments on them, of which he had o!(iously #nowled&e only of Lranus and Neptune, are scarce and to some e)tent conflictin&. %n his opinion they do not !elon& to our solar system as such* B,e ha(e said that our planetary formation !e&an with the ancient .aturn, and it really did !e&in then. %t then ad(anced to Jupiter. ,hen the whole creation of Jupiter !e&an, all the !ein&s in the surroundin& space also too# part in it as you #now. 7ut 5ust as all the !ein&s who are acti(e within the whole e)panse of our planetary system are de(elopin& further, so also are the !ein&s outside our system, those who are sendin& in their influence from surroundin& spaces. s some of the surroundin& !ein&s withdrew, so did also some of the !ein&s who were outside in uni(ersal spacesR some of these also withdrewR and as Jupiter contracted, somethin& was also withdrawn !y the !ein&s who retired, somethin& which had nothin& to do with our e(olution at all, !ut which alon& with the withdrawin& !ein&s formed first Lranus, and then Neptune durin& the =ars de(elopment. The names of Lranus and Neptune were, of course, not chosen to suit the su!5ects in the way the ancients chose namesR althou&h in the name Lranus some meanin& still is leftR it was &i(en when people still had some feelin& for the meanin& of namesR therefore, all that lies outside our circle was &enerically called Lranus. Thus we see that the two planets which our astronomers of the present day consider as ha(in& the same si&nificance as the other planets stand on a totally different footin&, and fundamentally spea#in& ha(e nothin& to do with the creation of our worldR they represent those worlds which ha(e come into e)istence !ecause !ein&s who, durin& the .aturn period, still had somethin& to do with us, ha(e withdrawn and ha(e found their places of ha!itation outside our world. ,e shall &ather other facts from this, for instance, that those planets ha(e retro&radin& moons, and so on.C ; .he Spiritual ,ierarchies, /8.K./0?0< nd* B%t is to !e noted that the two outermost planets now rec#oned as !elon&in& to our system !y physical astronomy ' Lranus and Neptune ' did not ori&inally !elon& to our solar systemR they came much later into the sphere of attraction of our system* they then 5oined company and remained within it. They cannot therefore !e rec#oned in the same sense as the other planets as !elon&in& to our system from .aturn onwards, for they, so to spea#, !elon&ed to it from the !e&innin&.C ;The .piritual 7ein&s, /K.K./0/><. 2rom these two "uotations it is clear, that the outer planets represent spiritual !ein&s, that were separated from our e(olution in an early sta&e and then ;or perhaps later< !ecame attracted and attached to it as forei&n !odies or B&uestsC. %n -udolf .teiners words* BLranus and Neptune are only mem!ers of the solar system in an astronomical senseR they do not really !elon& to it !y ori&inR they are forei&n !odies that ha(e !ecome attracted and attached to our system. They are &uests, in(ited to our planetary system, and we are ri&ht to omit them.C ;.piritual .cience, >I.1./0>?< %n one other instance -udolf .teiner ne(ertheless attri!uted human si&nificance to Lranus and Neptune, in that he fitted them in with the different !odies of man* B nd now let us see how that which comes to man from cosmic realms unites itself with these se(eral mem!ers. The influence of the .un, which wor#s stron&ly on man as a whole, wor#s stron&est of all on the physical !ody. %n connection with the etheric !ody we find that the stron&est influences come from the =oonR in connection with the sentient !ody it is the influences of =ercury that wor# with special stren&thR and in the sentient soul we ha(e the stron&est influences of Denus. The stron&est influences of =ars ser(e to help the de(elopment of the intellectual or mind soul, and of Jupiter the consciousness or spiritual soul, whilst .aturn !rin&s its influences to !ear especially on the spirit self. nd the mem!ers that ha(e not yet de(eloped in man find their support in Lranus and Neptune ' the (a&rants, so to spea#, amon& the planets, who attached themsel(es at a later time to our planetary system. %n Lranus and Neptune therefore we shall

e)pect to find planetary influences which, under normal conditions, e)ert no (ery stron& influence upon the constellation at !irth.C ;%urati!e /ducation, I.7./0>K< Hence life spirit is here attri!uted to Lranus, spirit man to Neptune, and @luto is of course left out of this systematic ' or so it seems, as this (iew is not !ac#ed up elsewhere. -o!ert @owell, the only anthroposophical author dealin& thorou&hly with the "uestion of the outer planets to our #nowled&e, is not includin& them into manAs occult physiolo&y or the spiral of life ;se(en year periods<, and neither into manAs e(olution* B.ince the or!its of the planets Lranus, Neptune and @luto lie !eyond the sphere of human e(olution, which e)tends !y way of contraction from the or!it of .aturn to the sphere of the .un, these outermost planets are not present in the structure of the human !ein&As psycho$spiritual or&anism. lso, they lie !eyond the spheres of destiny within which human destiny !ecomes inscri!ed, and thus ' unli#e the other planets ' Lranus, Neptune and @luto do not BruleC any of the planetary periods of the spiral of life.C ;,ermetic astrolog+. p. >07f< 7ut @owell and .teiner disa&ree a!out the impact of the outer planets on the incarnatin& soul. ,here -udolf .teiner thin#s they* Be)ert no (ery stron& influence upon the constellation at !irth,C @owell on the !ac#&round of astrolo&ical research thin#s that Bthese planets ha(e an o!5ecti(e si&nificance for the incarnatin& soul.C ; I$id. p. 1?K<. @owell attri!utes the outer planets to three Bmanta(arasC or e(olutionary sta&es precedin& the !e&innin& e(olution of humans with 3ld .aturn. He refers to the 3rphic cosmolo&y and its di(ine dynasty of si) su!se"uent &enerations, @hanes, Ni&ht ;Ny)<, 3uranos, +ronos, Veus and Eionysos, where +ronos is e(idently .aturn, and he shows how the "ualities attri!uted to the three first dynasties ' @hanes, the father and ErosR Ny), the mother and &oddessR and 3uranos, hea(en ' come close to some of the &eneral astrolo&ical interpretations and meanin&s of the names of the outer planets, and also supply them with transcendental "ualities li#e* life, sound and li&ht, or* the primal !ein& whose nature is lo(e, the world soul whose !ein& is wisdom, and the intelli&ence of the cosmos. ;I$id. p. >0/< Later he states* BLranus, Neptune, and @luto wor# from !eyond ' at a le(el transcendin& normal human e(olution F ;they< call the human !ein& towards cosmic intelli&ence ;Lranus<, cosmic harmony ;Neptune< and cosmic life ;@luto<,C and he also relates them to the hi&her faculties of man* illumination, inspiration and union. ;I$id. p. >01, 1?K< @owell is of course well aware of the three hi&her mem!ers of man in nthroposophy, spirit self, life spirit and spirit man, associated with the future sta&es of Jupiter, Denus and Dulcan, and the de(elopment of the hi&her faculties of ima&ination, inspiration and intuition. The most interestin& aspect in @owellAs wor# from our perspecti(e is his association of the outer planets with the forces of resistance, consistin& of trapped li&ht ;electricity<, trapped sound ;ma&netism< and trapped life ;nuclear power<, as these cosmic forces ha(e !ecome densified within the interior of the Earth. Hence, it is the tas# of man to channel them in the ri&ht way and de(elop his hi&her faculties !y unfoldin& the moral forces inherent in them, or else they will lead to destruction, says @owell. The presented interpretations of the outer planets are rather !ewilderin& to us. They span from -udolf .teinerAs mainly ne&lectin& attitude to -o!ert @owellAs &rand cosmolo&ical and e(olutionary scheme, almost introducin& the trinity on the sta&e of the solar system itself e"uipped with a &oddess$fi&ure ' in medias res, so to spea# ' and not e)plainin& how these !eneficial Bcosmic forcesC are related to the hi&her hierarchies or the actual e(olution of man ;who has his hi&her mem!ers in common with the hi&her spirits< ' or how indeed they could possi!ly fall down and !ecome densified into Earth4 %n his approach @owell is somewhat inspired !y the mainstream of astrolo&y, lea(in& out of account the different (iews here. %n one way or the other, modern astrolo&ers seem to ha(e inte&rated the three outer planets in the readin& of !irth charts and transitions, and they a&ree on the collecti(e nature of this influence and the fact, that Lranus, Neptune and @luto are connected with radical chan&e and e)treme e)istential challen&es in a manner, that (ery much resem!les the unremittin& hardships of .aturn or e(en surpasses it. Eifferent #eywords are used to descri!e the impact as for e)ample total renewal, une)pected !rea#throu&h, dissolution, transcendence, transformation, elimination and death. Ne(ertheless, there e)ists today a hu&e astrolo&ical data!ase of empirical nature demonstratin& the fact of a continuous and consistent influence on man from the outer planets, that can !e meanin&ful interpreted and leads to useful predictions of different aspects. .ome astrolo&ers interpret those powerful transformati(e influences within an understandin& of an e(olutionary scheme ;as a transcendence of the %$consciousness and personality toward a state of BmysticalC unity of consciousness<, !ut althou&h some rec#on with reincarnation, their idea of e(olution is not lin#ed with any spiritual cosmolo&y ' it is all a!out enli&htenment inside materialism. ,e thin# that -o!ert @owell is tarred with the same !rush in an attempt to &et e(erythin& under one um!rella and ha(e a BneatC system. There is a &eneral tendency to euphemistic under(aluation when it comes to e(il, li#e in* Be(erythin& !ad is &ood for somethin&,C and often the interpreters are cau&ht up in a false monism, ma#in& e(il merely the flip side of &ood. ,e #now of course, that the powers of resistance usually are hi&her !ein&s, who ha(e offered

to stay !ehind in de(elopment as a sacrifice to the human e(olution, !ut accordin& to -udolf .teiner it is possi!le and more than li#ely, that man will loose aspects of his soul definitely to .orat and the asuras helpin& him, who seem to !e de(iant from the normal e(olution, and in a human perspecti(e this represent an a!solute e(il. The e(il powers ha(e dis&uised themsel(es in modern culture and thin#in& to a de&ree, where it is hardly possi!le anymore to conceptualize or ima&ine radical e(il or perdition. There will always !e a stron& tendency in most people to deny the scarin& chaos and create order and coherence ' e(en if it is only the product of a!stract thin#in&. nd actually, the inte&ratin& and unifyin& (iew on the outer planets ha(e recently !een shattered, when in >??I the astronomical status of @luto was reduced from a planet to that of a dwarf planet alon& with other celestial !odies li#e Ceres ;until then considered to !e the lar&est asteroid< and yet another trans$Neptunian o!5ect, Eris, which is actually lar&er than @luto, !ut farther away from the .un. Howe(er, we must draw attention here to a !oo# !y Hartmut ,arm, Signature of the %elestial Spheres, which ma#es a compellin& case for @lutoAs inclusion to the other planets due the harmonic order in the entire system, when parameters li#e distance, (elocity and periods of con5unction are (iewed in relation to each other. Eespite the different attempts to find any actual or speculati(e systemic harmony in the e)tended planetary system, we are inclined to set the three outer planets aside in their own cate&ory for many reasons. ,e lean on -udolf .teinerAs mar&inalization of them as ha(in& fundamentally nothin& to do with our uni(erse and not parta#in& in the human e(olution li#e the other planets in the current solar system, which are not identical with, !ut indicati(e of the three former and the three comin& planetary phases, and !elon& to manAs spiritual or&anization and life process in and out of incarnation. %n .teinerAs estimation the outer planets represent withdrawin&, retarded !ein&s, who split away early, !ut is now attracted and attached to our system or ha(e ta#en their a!ode as &uests in it in those forei&n !odies. ,e also attach importance to the fact, that the outer planets are of a (ery recent disco(ery, which was only possi!le with technical means, and that their appearance is so closely connected and contemporary with the ad(ance of materialism, science and technolo&y and the e)ploitation of the destructi(e, su!(ersi(e forces of nature. ,e ha(e e)plained how this Bpro&ressC is orchestrated !y the e(il powers dwellin& in the interior layers of the Earth, and so we predominantly see the discovery and meanin of the outer planets in connection with the asuric radicali,ation of evil in the last centuries. ,e will therefore not understand the outer planets as !ein& representati(e of the hi&her hierarchies ' to say nothin& of e(en hi&her !ene(olent spiritual powers ' neither directly attri!ute to them inherent hi&her human capacities. ,e thin# this a!stract preoccupation with Bhi&her facultiesC is a luciferic temptation. %n -udolf .teinerAs wise words* BThe Christ is a !ein& who had e(ol(ed macrocosmically up to the fourth principle, and the e(olution of His fourth principle durin& the Earth course consists in His !estowin& upon man e(erythin& which will ena!le him to e(ol(e his e&o F nyone who loo#s at the matter superficially can say* S3f course then the Christ stands lower than, for e)ample, the luciferic spiritsA ... !ecause the Christ came to Earth with somethin& which is fully related to manPs fourth principle. 2or that reason He is not at all fitted to lead man a!o(e himself, !ut only more deeply into his own soul !ein&R He is fitted to lead the indi(idual soul$!ein& of man more and more to itself. The luciferic !ein&s ha(e e(ol(ed the fourth, fifth and si)th principles, and hence in a certain way stand hi&her than the Christ. @ractically, that will wor# out in the future so that throu&h the admission of the Christ principle into human nature, this human nature will !ecome more and more deepened, will ta#e up more and more li&ht and lo(e into its own !ein&R so that the human !ein& will ha(e to feel li&ht and lo(e as !elon&in& to his (ery self. The immeasura!le deepenin& of the human soul T that will !e the &ift of the Christ %mpulse, which will wor# on and on fore(er. nd when the Christ shall come, as that comin& has !een represented in many lectures, then He will wor# only upon the deepenin& of human souls. The other spirits who ha(e hi&her principles than the Christ, thou&h only microcosmic principles, will in a certain sense lead man out !eyond himself. The Christ will deepen the inner life of man, !ut also ma#e him hum!leR the luciferic spirits will lead man out !eyond himself, and ma#e him wise, cle(er, talented, !ut also in a certain sense hau&htyR will teach him that he mi&ht !ecome somethin& superhuman e(en durin& the Earth e(olution. E(erythin&, therefore, which in the future shall lead man to rise a!o(e himself, as it were, which will ma#e him proud of his own human nature e(en here upon earth ' that will !e a luciferic impulseR !ut what ma#es a man more deeply sincere, what !rin&s his inner life to such depths as can come only throu&h the complete de(elopment of the fourth principle ' that comes from the Christ.C ; %osmic /go and ,uman /go, 0././0/><

%n our own attempt to e(aluate the meanin& of the outer planets, we ha(e loo#ed for other intuiti(e sources, primarily within astrolo&y, since this discipline represents the epitome of human application of intuition to the planetary influences. mon& the se(eral astrolo&ical mono&raphs on the outer planets we ha(e found :luto !y @eter 3r!an (ery useful. &ain, we are not entirely comforta!le with the authors &eneral outloo# on the nature and function of the plutonian principle or the principles of soul and spirit in man, !ut in some aspects his o!ser(ations are ade"uate. @luto is seen as a spiritual power holdin& !ac# the soul of man in the underworld, as it wishes to &ather all life there for itself. =an contracts with this power, when he !ecomes intellectual or possessed !y ideas, and it represents the shadow side of his inflated e&o. The e(il pact man en&a&es in with this austere power costs him his li(eliness ; le$endigheit< and a redempti(e offerin& is necessary in order to release the soul and !rin& it to rest in a hi&her !ein& ;Christ<. @luto is understood as the &uardian of the threshold to the spiritual world ;necessity, freedom, and truth< and his password is* Eie or li(e your death6 ll in all this interpretation of @luto is "uite close to the real home of hriman. 7ut most interestin& to our e)position are the many astrolo&ical charts casted on central e(ents li#e the disco(eries of the outer planets, #ey situations in(ol(in& Hitler, Nazism and ,,%%, the production of the nuclear !om!s and their use, T5erno!yl and %E.. E(erywhere @luto is in(ol(ed as a central BplayerC, and the charts are clearly referrin& to each other ;when for instance the first atom !om! e)ploded in New =e)ico, the ascendant and .aturn was positioned e)actly where @luto was, when the planet was first si&hted, and so on<. The other two stri#in& characteristics of the charts are, that the su!stance processed and held captured collecti(ely to an e)tended de&ree is the human soul ;=oon, Cancer<, and that there is also a reference to a radical need of li!eration ;Lranus<. This last reference is in itself interestin&, since Lranus stands for the luciferic powers, that were to !e redeemed in our time, !ut ha(e instead !ecome a&itated ;electrified< !y the asuric powers in step with the openin& of the three upper layers of Earths interior. nd so the o(erall process in the series of charts shows a worsenin& in the condition of the human soul. %n one of his summaries @eter 3r!an states, that the human soul has !ecome increasin&ly cau&ht up in the plutonian underworld since the disco(ery of Lranus, culminatin& with @lutoAs own disco(ery in /01?, and that this anti$life principle has hardly left any soul$su!stance free today. This &loomy picture !ased on astrolo&ical e(idence is fully in a&reement with our own presentation of the e(il acti(ities directed a&ainst man from the interior of the Earth. %t centers on the same ne)us of interrelated e(ents, and it specifically point to @luto as the sym!olic a&ent pro(ocateur. nd so we are finally !ac# to our initial "uestion* %s there any unusual, underlyin& causality e)plainin& the synchronicity of the e(ents related to the disco(eries of the planet @luto and of nuclear fission and power4 nd if so ' how are they lin#ed to each other4 ,e can now confirm this assumption and specify our conclusion. @luto is a hea(enly si&n of the e(il spiritual power, .orat, who is wor#in& from the interior of the Earth ' up, into and within the human or&anization ;the etheric and the thin#in&< ' in order to draw the human soul down into his own domain, and he is e)ceedin&ly successful in his attempt. %nstead of !ein& drawn down unconsciously, man ou&ht to understand his spiritual situation and cross the threshold to the spiritual world in full consciousness, usin& his new soul capacity to do that. That would imply a meetin& with the &uardian of the threshold, which is a confrontation with the luciferic and ahrimanic elements structured in the dou!le, which is followed !y a resurrection of the captured soul$parts !elon&in& to man from earlier incarnations. None of this can !e done without the help of Christ, who went ahead of man in his descent to the underworld, and who has initiated this whole process of 5ud&ement as the Lord of +arma. 3nly thus can we free our souls. 7ut this conclusion lea(es us with more "uestions. E(en if @luto is a decisi(e si&n ;with Neptune and Lranus enclosed< of that e(il spiritual process from the interior of the Earth, this does not e)haust its meanin& or e)plains its ori&in. ,e can still as#* ,hat power put @luto in its place and why4 ,hich spiritual !ein& moulded @luto and can !e seen !ehind its material illusion in space4 %s @luto si&nifyin& anythin& else4 ,hy would the &od of the underworld want to reflect himself and his a&enda in this o!scure dwarf planet4 re we a&ain dealin& here with some #ind of Bspiritual didacticsC4 ,hen we try to ima&ine @luto out there in space, dense, dar# and frozen, far away from the .un, with its moon, Charon ;the ferryman to Hades<, almost of the same size as itself ' do we see the reflection of .orat$ hriman deep down in the si)th and se(enth layer of the Earth4 Can we perhaps interpret Lranus, Neptune and @luto as a moc#ery of the future phases of e(olution, Jupiter, Denus and Dulcan ;the last phase, that is finally &oin& to redeem the nine interior layers of the Earth< ' that is* @luto as the ne&ated Dulcan4 %f man does not spiritualize his astral !ody ;luciferic influence<, ehteric !ody ;ahrimanic influence<, or physical !ody ;asuric influence< and raise the phantom from death ' will we not then see those !odies and their correspondin& soul$!odies cau&ht in a&itation ;Lranus<, illusion ;Neptune< and destruction ;@luto<4 %nstead of !ein& closer to the .un than the Earth, these eerie outer planets do after all seem to Bfall !ac# and away in dar#nessC from the .aturn$sphere of e(olution and inwards. .o perhaps they are either fore!odin&s, warnin&s or e(en Bdumpin& sitesC and BcemeteriesC

related to that spiritual ruin, which is in pro&ress now, as man is trespassin& e(er deeper into ahrimanic matter4 The outer planets are situated !eyond the threshold to the proper human e(olution, yes, !ut so are unfortunately the ma5ority of men today. ,hat was !ound !y Christ to stay down in the interior of the Earth, is (oluntarily released !y men upon Earth, and therefore the chthonic &oods now show their dar# faces in the s#ies opposite the spar#lin& eye of 8od. .omehow, it seems, the descendin& spiral has !ecome acti(ated as a real alternati(e for humanity, and the outer planets si&nifies the stations of the fall.

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