Artigo 5 Constituição Federal

 Artigo 5 da Constituição Federal

Título II   
Dos Direitos e Garantias Fundamentais

Capítulo I   
Dos Direitos e Deveres Individuais e Coletivos

 

Art. 5º Todos são iguais perante a lei, sem distinção de qualquer natureza, garantindo-se aos brasileiros e aos estrangeiros residentes no País a inviolabilidade do direito à vida, à liberdade, à igualdade, à segurança e à propriedade, nos termos seguintes:

        I -  homens e mulheres são iguais em direitos e obrigações, nos termos desta Constituição;

        II -  ninguém será obrigado a fazer ou deixar de fazer alguma coisa senão em virtude de lei;

        III -  ninguém será submetido a tortura nem a tratamento desumano ou degradante;

        IV -  é livre a manifestação do pensamento, sendo vedado o anonimato;

        V -  é assegurado o direito de resposta, proporcional ao agravo, além da indenização por dano material, moral ou à imagem;

        VI -  é inviolável a liberdade de consciência e de crença, sendo assegurado o livre exercício dos cultos religiosos e garantida, na forma da lei, a proteção aos locais de culto e a suas liturgias;

        VII -  é assegurada, nos termos da lei, a prestação de assistência religiosa nas entidades civis e militares de internação coletiva;

        VIII -  ninguém será privado de direitos por motivo de crença religiosa ou de convicção filosófica ou política, salvo se as invocar para eximir-se de obrigação legal a todos imposta e recusar-se a cumprir prestação alternativa, fixada em lei;

        IX -  é livre a expressão da atividade intelectual, artística, científica e de comunicação, independentemente de censura ou licença;

        X -  são invioláveis a intimidade, a vida privada, a honra e a imagem das pessoas, assegurado o direito a indenização pelo dano material ou moral decorrente de sua violação;

        XI -  a casa é asilo inviolável do indivíduo, ninguém nela podendo penetrar sem consentimento do morador, salvo em caso de flagrante delito ou desastre, ou para prestar socorro, ou, durante o dia, por determinação judicial;

        XII -  é inviolável o sigilo da correspondência e das comunicações telegráficas, de dados e das comunicações telefônicas, salvo, no último caso, por ordem judicial, nas hipóteses e na forma que a lei estabelecer para fins de investigação criminal ou instrução processual penal;

        XIII -  é livre o exercício de qualquer trabalho, ofício ou profissão, atendidas as qualificações profissionais que a lei estabelecer;

        XIV -  é assegurado a todos o acesso à informação e resguardado o sigilo da fonte, quando necessário ao exercício profissional;

        XV -  é livre a locomoção no território nacional em tempo de paz, podendo qualquer pessoa, nos termos da lei, nele entrar, permanecer ou dele sair com seus bens;

        XVI -  todos podem reunir-se pacificamente, sem armas, em locais abertos ao público, independentemente de autorização, desde que não frustrem outra reunião anteriormente convocada para o mesmo local, sendo apenas exigido prévio aviso à autoridade competente;

        XVII -  é plena a liberdade de associação para fins lícitos, vedada a de caráter paramilitar;

        XVIII -  a criação de associações e, na forma da lei, a de cooperativas independem de autorização, sendo vedada a interferência estatal em seu funcionamento;

        XIX -  as associações só poderão ser compulsoriamente dissolvidas ou ter suas atividades suspensas por decisão judicial, exigindo-se, no primeiro caso, o trânsito em julgado;

        XX -  ninguém poderá ser compelido a associar-se ou a permanecer associado;

        XXI -  as entidades associativas, quando expressamente autorizadas, têm legitimidade para representar seus filiados judicial ou extrajudicialmente;

        XXII -  é garantido o direito de propriedade;

        XXIII -  a propriedade atenderá a sua função social;

        XXIV -  a lei estabelecerá o procedimento para desapropriação por necessidade ou utilidade pública, ou por interesse social, mediante justa e prévia indenização em dinheiro, ressalvados os casos previstos nesta Constituição;

        XXV -  no caso de iminente perigo público, a autoridade competente poderá usar de propriedade particular, assegurada ao proprietário indenização ulterior, se houver dano;

        XXVI -  a pequena propriedade rural, assim definida em lei, desde que trabalhada pela família, não será objeto de penhora para pagamento de débitos decorrentes de sua atividade produtiva, dispondo a lei sobre os meios de financiar o seu desenvolvimento;

        XXVII -  aos autores pertence o direito exclusivo de utilização, publicação ou reprodução de suas obras, transmissível aos herdeiros pelo tempo que a lei fixar;

        XXVIII -  são assegurados, nos termos da lei:

            a)  a proteção às participações individuais em obras coletivas e à reprodução da imagem e voz humanas, inclusive nas atividades desportivas;

            b)  o direito de fiscalização do aproveitamento econômico das obras que criarem ou de que participarem aos criadores, aos intérpretes e às respectivas representações sindicais e associativas;

        XXIX -  a lei assegurará aos autores de inventos industriais privilégio temporário para sua utilização, bem como proteção às criações industriais, à propriedade das marcas, aos nomes de empresas e a outros signos distintivos, tendo em vista o interesse social e o desenvolvimento tecnológico e econômico do País;

        XXX -  é garantido o direito de herança;

        XXXI -  a sucessão de bens de estrangeiros situados no País será regulada pela lei brasileira em benefício do cônjuge ou dos filhos brasileiros, sempre que não lhes seja mais favorável a lei pessoal do de cujus;

        XXXII -  o Estado promoverá, na forma da lei, a defesa do consumidor;

        XXXIII -  todos têm direito a receber dos órgãos públicos informações de seu interesse particular, ou de interesse coletivo ou geral, que serão prestadas no prazo da lei, sob pena de responsabilidade, ressalvadas aquelas cujo sigilo seja imprescindível à segurança da sociedade e do Estado;

        XXXIV -  são a todos assegurados, independentemente do pagamento de taxas:

            a)  o direito de petição aos poderes públicos em defesa de direitos ou contra ilegalidade ou abuso de poder;

            b)  a obtenção de certidões em repartições públicas, para defesa de direitos e esclarecimento de situações de interesse pessoal;

        XXXV -  a lei não excluirá da apreciação do Poder Judiciário lesão ou ameaça a direito;

        XXXVI -  a lei não prejudicará o direito adquirido, o ato jurídico perfeito e a coisa julgada;

        XXXVII -  não haverá juízo ou tribunal de exceção;

        XXXVIII -  é reconhecida a instituição do júri, com a organização que lhe der a lei, assegurados:

            a)  a plenitude de defesa;

            b)  o sigilo das votações;

            c)  a soberania dos veredictos;

            d)  a competência para o julgamento dos crimes dolosos contra a vida;

        XXXIX -  não há crime sem lei anterior que o defina, nem pena sem prévia cominação legal;

        XL -  a lei penal não retroagirá, salvo para beneficiar o réu;

        XLI -  a lei punirá qualquer discriminação atentatória dos direitos e liberdades fundamentais;

        XLII -  a prática do racismo constitui crime inafiançável e imprescritível, sujeito à pena de reclusão, nos termos da lei;

        XLIII -  a lei considerará crimes inafiançáveis e insuscetíveis de graça ou anistia a prática da tortura, o tráfico ilícito de entorpecentes e drogas afins, o terrorismo e os definidos como crimes hediondos, por eles respondendo os mandantes, os executores e os que, podendo evitá-los, se omitirem;

        XLIV -  constitui crime inafiançável e imprescritível a ação de grupos armados, civis ou militares, contra a ordem constitucional e o Estado democrático;

        XLV -  nenhuma pena passará da pessoa do condenado, podendo a obrigação de reparar o dano e a decretação do perdimento de bens ser, nos termos da lei, estendidas aos sucessores e contra eles executadas, até o limite do valor do patrimônio transferido;

        XLVI -  a lei regulará a individualização da pena e adotará, entre outras, as seguintes:

            a)  privação ou restrição da liberdade;

            b)  perda de bens;

            c)  multa;

            d)  prestação social alternativa;

            e)  suspensão ou interdição de direitos;

        XLVII -  não haverá penas:

            a)  de morte, salvo em caso de guerra declarada, nos termos do art. 84, XIX;

            b)  de caráter perpétuo;

            c)  de trabalhos forçados;

            d)  de banimento;

            e)  cruéis;

        XLVIII -  a pena será cumprida em estabelecimentos distintos, de acordo com a natureza do delito, a idade e o sexo do apenado;

        XLIX -  é assegurado aos presos o respeito à integridade física e moral;

        L -  às presidiárias serão asseguradas condições para que possam permanecer com seus filhos durante o período de amamentação;

        LI -  nenhum brasileiro será extraditado, salvo o naturalizado, em caso de crime comum, praticado antes da naturalização, ou de comprovado envolvimento em tráfico ilícito de entorpecentes e drogas afins, na forma da lei;

        LII -  não será concedida extradição de estrangeiro por crime político ou de opinião;

        LIII -  ninguém será processado nem sentenciado senão pela autoridade competente;

        LIV -  ninguém será privado da liberdade ou de seus bens sem o devido processo legal;

        LV -  aos litigantes, em processo judicial ou administrativo, e aos acusados em geral são assegurados o contraditório e a ampla defesa, com os meios e recursos a ela inerentes;

        LVI -  são inadmissíveis, no processo, as provas obtidas por meios ilícitos;

        LVII -  ninguém será considerado culpado até o trânsito em julgado de sentença penal condenatória;

        LVIII -  o civilmente identificado não será submetido a identificação criminal, salvo nas hipóteses previstas em lei;

        LIX -  será admitida ação privada nos crimes de ação pública, se esta não for intentada no prazo legal;

        LX -  a lei só poderá restringir a publicidade dos atos processuais quando a defesa da intimidade ou o interesse social o exigirem;

        LXI -  ninguém será preso senão em flagrante delito ou por ordem escrita e fundamentada de autoridade judiciária competente, salvo nos casos de transgressão militar ou crime propriamente militar, definidos em lei;

        LXII -  a prisão de qualquer pessoa e o local onde se encontre serão comunicados imediatamente ao juiz competente e à família do preso ou à pessoa por ele indicada;

        LXIII -  o preso será informado de seus direitos, entre os quais o de permanecer calado, sendo-lhe assegurada a assistência da família e de advogado;

        LXIV -  o preso tem direito à identificação dos responsáveis por sua prisão ou por seu interrogatório policial;

        LXV -  a prisão ilegal será imediatamente relaxada pela autoridade judiciária;

        LXVI -  ninguém será levado à prisão ou nela mantido quando a lei admitir a liberdade provisória, com ou sem fiança;

        LXVII -  não haverá prisão civil por dívida, salvo a do responsável pelo inadimplemento voluntário e inescusável de obrigação alimentícia e a do depositário infiel;

        LXVIII -  conceder-se-á habeas corpus sempre que alguém sofrer ou se achar ameaçado de sofrer violência ou coação em sua liberdade de locomoção, por ilegalidade ou abuso de poder;

        LXIX -  conceder-se-á mandado de segurança para proteger direito líquido e certo, não amparado por habeas corpus ou habeas data, quando o responsável pela ilegalidade ou abuso de poder for autoridade pública ou agente de pessoa jurídica no exercício de atribuições do poder público;

        LXX -  o mandado de segurança coletivo pode ser impetrado por:

            a)  partido político com representação no Congresso Nacional;

            b)  organização sindical, entidade de classe ou associação legalmente constituída e em funcionamento há pelo menos um ano, em defesa dos interesses de seus membros ou associados;

        LXXI -  conceder-se-á mandado de injunção sempre que a falta de norma regulamentadora torne inviável o exercício dos direitos e liberdades constitucionais e das prerrogativas inerentes à nacionalidade, à soberania e à cidadania;

        LXXII -  conceder-se-á habeas data:

            a)  para assegurar o conhecimento de informações relativas à pessoa do impetrante, constantes de registros ou bancos de dados de entidades governamentais ou de caráter público;

            b)  para a retificação de dados, quando não se prefira fazê-lo por processo sigiloso, judicial ou administrativo;

        LXXIII -  qualquer cidadão é parte legítima para propor ação popular que vise a anular ato lesivo ao patrimônio público ou de entidade de que o Estado participe, à moralidade administrativa, ao meio ambiente e ao patrimônio histórico e cultural, ficando o autor, salvo comprovada má-fé, isento de custas judiciais e do ônus da sucumbência;

        LXXIV -  o Estado prestará assistência jurídica integral e gratuita aos que comprovarem insuficiência de recursos;

        LXXV -  o Estado indenizará o condenado por erro judiciário, assim como o que ficar preso além do tempo fixado na sentença;

        LXXVI -  são gratuitos para os reconhecidamente pobres, na forma da lei:

            a)  o registro civil de nascimento;

            b)  a certidão de óbito;

        LXXVII -  são gratuitas as ações de habeas corpus e habeas data, e, na forma da lei, os atos necessários ao exercício da cidadania.

        LXXVIII -  a todos, no âmbito judicial e administrativo, são assegurados a razoável duração do processo e os meios que garantam a celeridade de sua tramitação.

    § 1º As normas definidoras dos direitos e garantias fundamentais têm aplicação imediata.

    § 2º Os direitos e garantias expressos nesta Constituição não excluem outros decorrentes do regime e dos princípios por ela adotados, ou dos tratados internacionais em que a República Federativa do Brasil seja parte.

    § 3º Os tratados e convenções internacionais sobre direitos humanos que forem aprovados, em cada Casa do Congresso Nacional, em dois turnos, por três quintos dos votos dos respectivos membros, serão equivalentes às emendas constitucionais.

    § 4º O Brasil se submete à jurisdição de Tribunal Penal Internacional a cuja criação tenha manifestado adesão.

Nosso Futuro no Presente? SvH

 Nosso Futuro no Presente?  Sonia von Homrich

Creio que a imensa diferença entre a Pedagogia Waldorf internacional e a brasileira é a alta qualidade dos alunos brasileiros. Nascer no Brasil, mesmo quando se trata da primeira geração de "nascidos no Brasil" com pais imigrantes, não se trata apenas de um acaso (fortuito a meu ver). O brasileiro é muito diferente de qualquer outro povo. Seja por nossa miscigenação, seja por termos a maior paciência com pessoas de outras culturas, nós estamos sempre procurando entender, compreender as pessoas e não perdemos a nossa individualidade no coletivo. Não confundimos as coisas. Tendo ou não conhecimento esotérico, lá no fundo de nós mesmos, nós sabemos que é de extrema importância o desenvolvimento da individualidade pois sem ela jamais desenvolveremos a verdadeira compaixão social. E é bizarro encontrar pessoas que achem que tem que perder a sua individualidade para o coletivo. Jamais seremos retrógrados voltando para a QUARTA ERA CULTURAL. Estamos na Quinta Era, desde a época dos Descobrimentos (para ser exata 1413) e nos encaminhamos para a SEXTA a partir de cerca de 3.500 e não adianta querer também desenvolver agora as qualidades da sexta ou retroceder para a quarta. Cada nação tem suas próprias características e nós brasileiros, somos sim bem diferentes - não apenas diversos uns dos outros, mas de outras nacionalidades pois cultivamos esta habilidade de desenvolver nossa individualidade e compreendermos o outro. Somos sensíveis de uma forma bem diversa. Assim, a Pedagogia Waldorf aqui aplicada a brasileiros, encontra um terreno fértil onde as qualidades individuais são exponenciadas e isto se reflete no social, obviamente. Vejam como sem a Pedagogia Waldorf, mas com as características nossas de cidadãos, o Presidente Bolsonaro se preocupa com ambas - saúde e economia para proteger o social. Podemos retornar à belíssima descrição de Stephan Zweig sobre os brasileiros em "Brasil, país do futuro" e a partir deste ponto procurar compreender, entender melhor como somos forjados, qual o nosso caráter, que qualidades temos a fazer crescer exponencialmente para um dia desenvolvermos o nosso Self Espiritual plenamente. https://www.estantevirtual.com.br/.../brasil.../1205271567

Em termos da Língua Portuguêsa-Brasileira, não importa a origem em termos de nacionalidade, aqui a tendência é todos falarem a língua do Brasil. Todos fazem questão de aprender. E não vivemos em guetos como outros países. Nos casamos por amor a pessoas de várias nacionalidades, etnias, cores, línguas. E o que nos une é a Língua P-Brasileira.

Chamo sua atenção para a Pedagogia Waldorf - por setênios, que enfatiza como as crianças aprendem por imitação nos primeiros anos de sua vida... (lembrando o texto abaixo do Jung)  conhecer a Pedagogia Waldorf de Rudolf Steiner ajuda sobremaneira a direcionar a pedagogia de maneira iluminada. Se bem que encontrei jovens adultos em diversas partes do mundo que me disseram que a partir dos 14, 15 anos, eles prefeririam estudar em outras escolas pois o método Waldorf não os ensina como se esforçar - mesmo sendo esta uma característica individual, o fato de não competirem, segundo a percepção destes jovens com 22, 25 anos, de certa forma eles "perdem".

Talvez seja apenas uma questão de ajustes?

Também ví em certas escolas alemãs a opção por aprender russo pois esta será (talvez) a próxima era eslava (nem consideram que pode nem ser) - como se aprender hoje para viver após o ano 3.500... falando a língua do período futuro, me parece bem procurar a felicidade onde ela não se encontra, no presente.

Então por mais iluminada que seja a Pedagogia, ela deve sim se tornar cada vez mais sábia de acordo com as necessidades da época que vivemos,  no PRESENTE.

Criei a disciplina de pós graduação: Liderança Colaborativa através da Negociação e Mediação Corporativas para um convênio entre o Tribunal de Justiça de SP e a FECAP - Fundação Escola de Comércio Álvares Penteado.

Talvez devamos nos perguntar se na Europa, a Pedagogia Waldorf difere do que se pratica aqui no Brasil, para melhor obviamente, no que se faz aqui. Lembro-me que o Sergej O. Prokofieff dizia que na "periferia" do movimento antroposófico, as pessoas eram mais autênticas. Autênticas no sentido que o próprio Rudolf Steiner recomendou que as pessoas soubessem adaptar suas orientações para as necessidades do presente momento no qual vivemos.

Para se refletir.

Obviamente o feedback de vários jovens adultos (entre 22 e 30 anos) foi feito na Europa, por europeus e ingleses.

 

De Carl Jung

Quando você negligencia seu próprio bem-estar buscando o bem-estar das crianças, você deixa às crianças uma herança péssima, uma impressão muito ruim do passado. Se você se tortura para produzir algo para as crianças, você dá à elas a imagem de uma vida torturada.

Portanto, fora com tudo isso.

Se você está sempre se preparando para a felicidade das crianças, você não sabe como cuidar de sua própria felicidade, nem as crianças aprendem a cuidar da (felicidade) delas. Elas, por sua vez, se manterão preparando a felicidade de seus netos, e os netos para os bisnetos, e assim a felicidade estará sempre em algum lugar no futuro.

When you neglect your own welfare in seeking the welfare of the children, you leave the children a bad inheritance, a very bad impression of the past. If you torture yourself in order to produce something for the children, you give them the picture of a tortured life.

Therefore away with all that.

If you are always preparing for the happiness of the children, you don't know how to look after your own happiness, nor do the children learn how to look after theirs. They in turn may go on to prepare for the happiness of your grandchildren, and the grandchildren for the great-grandchildren, and so happiness is always somewhere in the future.

Você acha que a felicidade é algo a ser alcançado no futuro, que você não pode alcançá-la, mas seus filhos a terão. Então você enche sua vida de ambições para que aquele reino venha e ele nunca o faz. Cada geração está fazendo algo para isto. Todos se torturam de forma que as crianças devam alcança-la, mas as crianças crescem e são tão tolas quanto nós.

Tente fazer isso aqui e agora, para você mesmo. Isto é um bom ensino. Então as crianças tentarão fazer isto aqui e agora para si mesmas – então isto poderá vir para o mundo real. Não seja antinatural e busque a felicidade nas próximas gerações. Se você está muito preocupado com seus filhos e netos, você simplesmente os sobrecarrega com as dívidas que você contraiu. Porquanto, se você não contrai dívidas, se você vive simplesmente e se torna o mais feliz possível, você deixa a melhor das condições para seus filhos. Em todos os eventos, você deixa um bom exemplo em como cuidar de si mesmo. Se os pais cuidam de si mesmos, as crianças também cuidarão. Elas não estarão procurando (no futuro) a felicidade dos netos, mas farão o que for necessário para ter uma quantidade razoável de felicidade, elas mesmas

C.G.Jung – Seminário sobre Zarathustra de Nietzsche.

 

 

 

 

A Queda dos Espíritos da Escuridão. RS e +

Esclareço que o texto abaixo, familiar para quem investiga a ciência espiritual de Rudolf Steiner, contém termos muitas vezes incompreensíveis. Então ativo a sua imaginação dizendo-lhe que o ser humano é formado por corpo físico, corpo etérico, corpo astral (alma) e espírito (EU-SOU), onde eterno é o espírito – o corpo astral por sua vez através da ação da individualidade se desenvolve em alma sensível ou sensitiva, alma do intelecto ou da razão, alma consciente da espiritualidade ou da consciência espiritual (em setênios) e a atuação do Eu sobre o Eu, desenvolve em setênios o Self-espiritual, a Vida-Espiritual e o Ser-Humano Espiritual (Menschengeist) que conhecemos de eras anteriores como Mani, Buddhi e Atman, só que agora, cristianizados pela Cristologia da Ciência Espiritual de Rudolf Steiner.

Cada investigador espiritual dá sua nomenclatura de acordo com a área que desenvolve e portanto alguns discordarão de minhas conceituações. Sem problemas.

Outra coisa, quando falamos de ”espíritos das trevas” não podemos esquecer que nas tentações de Cristo, duas formas diversas de tentações aconteceram, uma por um Anjo de muita luz, sem calor algum, Lúcifer, outra por Ahriman, um Arcanjo das trevas, sendo que estes não são os únicos espíritos das trevas, ainda temos Asuras e Sorat ou Sorath (depende da tradução).

Sonia von Homrich.

“Os espíritos das trevas estão entre nós, eles estão aqui. Precisamos estar de guarda para que possamos vê-los quando os encontrarmos, para que possamos compreender/entender onde eles estão. Porque o mais perigoso em um futuro próximo será inconscientemente nos abandonar a tais influências que verdadeiramente existem ao nosso redor. De fato, se o ser humano os reconhece ou não, isto não faz diferença para a sua existência real. Acima de tudo, é importante para estes espíritos das trevas trazerem confusão, dando falsos direcionamentos no que agora (a partir de agora) está se espalhando pelo mundo.

Eu lhes disse que os corpos humanos se desenvolverão de tal forma que haverá uma certa espiritualidade, mas esse pensamento materialista, que é cada vez mais alimentado pelas indicações dos espíritos das trevas, operará na forma que os oponha através de meios materiais. Eles inspirarão as vítimas das quais se alimentam, os seres humanos dos quais eles vivem, até mesmo *in*ven*ta*rão* uma *va*ci*na* para desviar desde a mais tenra infância, a tendência das almas em direção à espiritualidade. Médicos materialistas estarão encarregados da tarefa de remover a alma, da humanidade.

Como hoje vacinamos nossos corpos contra isso e aquilo, assim no futuro eles vacinarão crianças com substâncias preparadas para torná-las imunes ao desenvolvimento da “loucura” da vida espiritual, loucura obviamente, do ponto de vista materialista. As crianças não serão capazes de desenvolver inclinações para ideias espirituais, mas acreditarão por toda a sua existência apenas na matéria física. Elas serão extremamente inteligentes, mas não desenvolverão a consciência, seus pensamentos se tornarão como os de um autômato. E este é o verdadeiro objetivo de certos círculos materialistas."

Rudolf Steiner, 27 de Outubro de 1917 - texto extraído da palestra abaixo citada

′′ The spirits of darkness are among us, they are here. We need to be on guard so that we can see when we meet them, so we can understand where they are. Because the most dangerous thing in the near future will be unconsciously abandoning such influences that really exist around us. In fact, whether man recognizes them or not, it doesn't make any difference to their real existence. Above all, it will be important for these dark spirits to bring confusion and give false directions in what is now spreading around the world.

I told you that human bodies will develop in such a way that there will be a certain spirituality, but that materialistic thought, the spread of which is increasingly fueled by the indications of the spirits of darkness, will operate in a way that opposes them by material means. They will inspire the victims they feed on, the men they live on, even to invent a vaccine to deviate from the very early childhood the trend of souls towards spirituality. Materialistic doctors will be entrusted with the task of removing the soul from humanity.

As today we vaccinate bodies against this and that, so in the future they will vaccinate children with substances prepared to make them immune from developing themselves the ′′ madness ′′ of spiritual life, madness, obviously, from a material point of view. They will not be able to develop inclinations towards spiritual ideas, but they will believe for their entire existence only in physical matter. They will be extremely intelligent but they will not develop a consciousness, their thoughts will become that of an automaton. And this is the real goal of certain materialistic circles."

(Rudolf Steiner, October 27, 1917) 

Fall of the Spirits of Darkness - LECTURE 13 - The Fallen Spirits' Influence in the World

Dornach, 27 October 1917

 

We are going to continue on the same theme, as this will provide a background for the evaluation of the significant events which now present themselves to the human mind, events in which humanity is now caught up and which are more significant than is often realized today. I have sought to show that momentous occurrences in the spiritual world form the background to these events. I have also spoken of the profoundly significant battle which took place in the spiritual regions of the world between the early 1840s and the autumn of 1879. This was one of the battles which occur repeatedly in world and human evolution and are customarily represented by the image of Michael or St George fighting the dragon. Michael won one such victory over the dragon on behalf of the spiritual worlds in 1879. At that time the spirits of darkness who worked against the Michaelic impulses were cast down from the spiritual realm into the human realms. As I said, from that time onwards they have been active in the feeling, will and mind impulses of human beings. Present-day events can therefore only be understood if one turns the inner eye to the spiritual powers which are now moving among us.

Inevitably the question must arise as to the actual nature of the battle which raged in the spiritual regions between the 1840s and the 1870s, and of the activity of the spirits of darkness since November 1879.

The story of what was behind this significant battle, or we might say behind the scenes of world history, can only unfold slowly and gradually. Today we shall first of all consider some ways in which a reflection of the battle was cast on human regions. I have often drawn attention to the great turning-point in the evolution of modern cultural spheres which came in the early 1840s. This was the turning-point which brought the full impulse for the development of materialism. Materialism could only develop in consequence of major occurrences in the spiritual world which then continued in a downward direction and gradually caused materialistic impulses to be instilled into humanity. If we consider how events in spiritual regions were reflected here on earth, two things are particularly evident.

The first is that the purely physical intellect and a culture based on this showed a tremendous upsurge in the 1840s, 50s, 60s and 70s, much more so than people imagine today — future observers will see this more clearly. It is reasonable to say that anyone who studies the evolution of humanity and has an eye for more subtle elements in human life will note that there has never been such an upsurge in subtlety of conception, acumen and critical faculties for the adherents of materialism as during those decades. All the thinking I have characterized, thinking that leads to technical inventions, to criticism and to brilliant definitions, is physical thinking and is bound to the brain. A materialist who wanted to describe human evolution would have reason to say: ‘Humanity has never been as clever as during those decades.’ It really was clever. If you study the literature — here I mean not only fine literature — you will find that at no other time were ideas so well defined and critical thinking so well developed as in those years, and this was in all kinds of areas. We see a mirror-reflection develop in human souls of the aims certain spirits of darkness were seeking to achieve in the 40s, 50s, 60s and 70s of the last century, always hoping for victory.

They sought to get possession of an ancient inheritance of humanity. This was something we referred to yesterday: Through millennia, the progressive spirits of light guided humanity by means of blood bonds. They brought people together in families, tribes, nations and races, uniting those who belonged together on the basis of truly ancient human and world karma. With their feeling for those blood bonds people then also had a feeling for missions which went a very long way back in the world, missions designed to make the blood bonds — which, of course, came from the earth — part of the general human karma. If one turns one's attention to the spiritual world during the 1820s and 1830s, when the souls which were later to enter into human bodies were still in that world, one finds that the souls which were about to descend had certain impulses which, among other things, were due to the fact that for millennia they had been bound to particular families, tribes, nations and races each time they were on earth. From the 1840s onwards these souls were meant to make the decision to enter into particular bodies. For the spirits of light who sent their impulses into human souls were, of course, guiding human evolution according to the old blood bonds. And so the human souls in the spiritual worlds had certain impulses to follow the ancient human karma on entering into bodies which were to be the population in the second half of the nineteenth and the early twentieth centuries. The spirits of light were using the old measures of controlling and guiding those souls.

The spirits of darkness wanted to gain control over this. They wanted to drive the impulses of the spirits of light from those human souls and bring in their own impulses. If the spirits of darkness had won the battle in 1879, the relationship between human bodies and souls would have been utterly different from what it actually has become in people born after 1879. Different souls would have been in different bodies, and the plan according to which human affairs on earth were ordered would have been according to the ideal of the spirits of darkness. But it is not. Thanks to the victory that Michael won over the dragon in the autumn of 1879, this could not happen.

During the 1840s, 50s, 60s and 70s, the battle was reflected on earth in the particular acumen, critical faculty and so on, which I have described. As I have said before, mere speculation does not get us anywhere; it needs genuine spiritual observation. Speculation could never show that the very qualities of the physical intellect which I have mentioned are a reflection here on earth of the battle over reproduction, over the way in which generation follows generation. These things have to be observed. Anyone who thinks that the right connections between the physical and the spiritual worlds can be found by using the physical intellect is very much in error. This approach will normally give the wrong result, because the rules of logic used are those of the physical sciences. These apply only to the physical world, however; they do not apply to the relationship between the physical and the spiritual worlds. This, then, was one way in which the battle for the blood was reflected.

The other way — this again is something I have mentioned before — was the emergence of spiritualism in the 1840s and later. Certain groups, and they were far from small, sought to explore the connections with the spiritual world by using mediums, that is essentially by physical means. If this had succeeded, if the spirits of darkness had been strong enough to gain the victory over Michael's adherents in 1879, spiritualism would have spread enormously. For spiritualism gets its impulses not only from the earth, but is also governed by influences coming from the other world. It is important to be very clear that this is not a matter of choice; it is not possible to be easygoing and say: ‘Either we accept such things or we refuse to accept them.’ It certainly is not like this. The things that happened in spiritualistic circles partly represented a significant intrusion of the spiritual world; they certainly arose from impulses which came from the spiritual world and were often closely bound up with human destinies. They were nevertheless a mirror-reflection of the battle which had been lost in the spiritual region. This is also why spiritualism lost momentum and became so strangely corrupted after that point in time. It would have been the means by which people's attention would have been drawn to the spiritual world, and it would have been the only means if the spirits of darkness had gained the victory in 1879. If they had won, we would live in a world of indescribable acumen which would apply to all kinds of different spheres in life. Speculations on the Stock Exchange, which are sometimes quite dimwitted nowadays, would have been made with incredible acumen. This is one aspect. On the other hand, people far and wide would have sought to satisfy their spiritual needs by using mediums. So there you have what the spirits of darkness intended: physical acumen on the one hand, and a way of seeking connection with the spiritual world based on reduced consciousness on the other. Above all else, the spirits of darkness wanted to prevent spiritual experiences, living experience of the spirit, from coming down into human souls; this was bound to come about gradually after their fall in 1879.

The kind of spiritual experience which is utilized in the spiritual science of anthroposophy would have been impossible if the spirits of darkness had been victorious, for they would then have kept this life and activity in the spiritual regions. It is only because of their fall that instead of merely critical, physical intelligence and the mediumistic approach, it has been and will increasingly be possible to gain direct experiences in the spiritual world. It is not for nothing that I recently told you how the present age is dependent on spiritual influences to a far greater extent than people believe. Our age may be materialistic and want to become even more materialistic, but the spiritual worlds reveal themselves to human beings in many more places than one would think. Spiritual influences can be felt everywhere, though at the present time they are not always good ones.

People often find it embarrassing to admit to others their knowledge of spiritual influences, but many things they do, or initiate, are done because something appeared to them in a dream which was a genuine spiritual influence. Ask poets why they have become poets. Speaking of the time when they first began to be poets they will tell you that they had spiritual experiences which came as in a dream, and this gave them the impulse to be creative. Ask people who have started journals why they did so — I am giving you facts — and they will speak of what they call dreams, though this was actually the transmission of impulses from the spiritual to the physical world. And there is much more of this, also in other areas, but people will not admit to it, for they think if they tell someone: ‘I've done something or other because some spirit or other appeared to me in a dream,’ the other person will call them idiots. This, of course, is not a nice thing to hear. It is the reason why we know so little about what really goes on among people today. The things which now happen sporadically in one place or another are merely the vanguard of what will happen more and more: spirituality will come to human beings because Michael won his victory in 1879. The fact that we have a science of the spirit is also entirely due to this. Otherwise the truths concerned would have remained in the spiritual worlds; they could not have come to dwell in human brains and would not exist for the physical world 

You have been given images which may serve to demonstrate the intentions of the spirits of darkness in the 1840s, 50s, 60s and 70s when they fought the followers of Michael. These spirits have been down here among human beings from the autumn of 1879. They have failed to achieve their aims: spiritualism will not become the general human persuasion; people will not grow so clever from the materialistic point of view that they fall over themselves with their cleverness. The spiritual truths will take root among human beings.

On the other hand, the spirits of darkness are now among us. We have to be on guard so that we may realize what is happening when we encounter them and gain a real idea of where they are to be found. The most dangerous thing you can do in the immediate future will be to give yourself up unconsciously to the influences which are definitely present. For it makes no difference to their reality whether they are recognized or unrecognized.

It will be the main concern of these spirits of darkness to bring confusion into the rightful elements which are now spreading on earth, and need to spread in such a way that the spirits of light can continue to be active in them. They will seek to push these in the wrong direction. I have already spoken of one such wrong direction, which is about as paradoxical as is possible. [ Note 1 ] I have pointed out that while human bodies will develop in such a way that certain spiritualities can find room in them, the materialistic bent, which will spread more and more under the guidance of the spirits of darkness, will work against this and combat it by physical means. I have told you that the spirits of darkness are going to inspire their human hosts, in whom they will be dwelling, to find a vaccine that will drive all inclination towards spirituality out of people's souls when they are still very young, and this will happen in a roundabout way through the living body. Today, bodies are vaccinated against one thing and another; in future, children will be vaccinated with a substance which it will certainly be possible to produce, and this will make them immune, so that they do not develop foolish inclinations connected with spiritual life — ‘foolish’ here, of course, in the eyes of materialists.

A beginning has already been made, though only in the literary field where it is less harmful. As I have mentioned, [ Note 2 ] learned medical experts have published books on the abnormalities of certain men of genius. As you know, attempts have been made to understand the genius of Conrad Ferdinand Meyer, Viktor Scheffel, Nietzsche, Schopenhauer and Goethe, by showing them to suffer from certain abnormalities. And the most astounding thing in this field is that people have also sought to understand Jesus Christ and the Gospels from this point of view. Two publications are now in existence in which the origins of Christianity are said to be due to the fact that at the beginning of our era there lived an individual who was mentally and psychologically abnormal; this individual went about in Palestine as Jesus Christ and infected people with Christianity.

These, as I said, are the beginnings in the field of literature. The whole trend goes in a direction where a way will finally be found to vaccinate bodies so that these bodies will not allow the inclination towards spiritual ideas to develop and all their lives people will believe only in the physical world they perceive with the senses. Out of impulses which the medical profession gained from presumption — oh, I beg your pardon, from the consumption they themselves suffered — people are now vaccinated against consumption, and in the same way they will be vaccinated against any inclination towards spirituality. This is merely to give you a particularly striking example of many things which will come in the near and more distant future in this field — the aim being to bring confusion into the impulses which want to stream down to earth after the victory of the spirits of light.

The first step must be to throw people's views into confusion, turning their concepts and ideas inside out. This is a serious thing and must be watched with care, for it is part of some highly important elements which will be the background to events now in preparation.

I am choosing my words with great care. I am saying ‘in preparation’ because I am fully aware that to say ‘in preparation’, after the events which have taken place in the last three years, is something significant. Anyone who is able to see more deeply into these matters knows them to be preparations. Only superficial people can believe that this war, which is not a war of the old kind, will tomorrow or the day after be followed by a peace of the old kind. You have to be very superficial to believe this. Many will believe it, of course, if outer events appear to be in accord with the notions some people have; they will fail to realize what actually lies dormant beneath the surface.

It is interesting to consider the decades from the 1840s onwards, both in general and in detail. We have had a general characterization of them in these last weeks, and I have to some extent gone over this again today. A study of representative figures — the spiritual impulses which power evolution come to expression in such figures — will show that the general insights gained also prove true in individual instances. Let me give you an example which may seem to be a minor one. It is something I also mentioned last year. [ Note 3 ]

Numerous commentaries have been written on Goethe's Faust. Oswald Marbach's [ Note 4 ] commentaries do not lack depth; they are in some respect profound. It is fair to say that the people who have been least profound are the literary historians, for it is their academic duty to understand such matters, which, of course, tends to be an obstacle to real understanding. Oswald Marbach wrote well about Faust because he was not really a literary historian. He lectured on Goethe's Faust, mathematics, mechanics and technology at Leipzig University, and at the present time the mysteries of the cosmos are easier to penetrate by studying Marbach's mechanics and technology than by applying the ‘modern science’ of historians and literary historians. However, we do find something quite peculiar in the case of Oswald Marbach. He spoke on Goethe's Faust during the 1840s but had ceased to do so by the end of the 1840s, nor did he speak about it in the 50s, 60s and 70s. He only started to lecture on Goethe's Faust again in the late 70s. In between he spoke only on mathematics, mechanics and technology, that is he devoted himself to the sciences which offered the best opportunity, especially at the time, to foster one's acumen and critical faculties. It is most interesting to see how he refers to this in his preface: “Thirty or forty years ago, I used to lecture on Goethe's Faust at Leipzig University — the book was published in 1881 — but I have only taken the subject up again in recent years (1875). Why such a long interval? Many factors were involved, outer and inner ones, both subjective and objective. I grew older and finally old and so did my students: semester by semester they grew more and more morose. (People were getting more clever, but for anyone who looked more deeply also more morose!) Open interest of the spirit in the spirit was getting less and less and we lived in an age when usefulness counted more than beauty. For thirty years I yielded to necessity rather than to my own inclination and put philosophy and poetry aside, teaching the exact sciences of mathematics, physics and mechanics instead.”

This was the time of materialistic acumen. One sentence in the preface is tremendously interesting, for it points directly to what mattered at this time. Marbach states that in his conscious mind he always thought he was doing exactly what he wanted to do in the past, whether interpreting Faust or lecturing on technology. However, when he took up Faust again to interpret the work, he had to confess he had been under an illusion, for he had merely obeyed the spirit of the time. It would be good if many people could realize the extent to which they are under illusions. For it was the ideal of the spirits of darkness before 1879, and has been even more so since they walk among us in the human realms since 1879, to spin a web of illusion over human beings and into human brains and let illusions stream through human hearts.

Something else is of interest when one considers such an individual who is representative, as it were, of the influences which heaven brought to bear on earth. He says — and this is in accord with history — that in the 1840s he would mostly speak about Faust, Part 1 at the university, for there was no interest in Part 2. When he started to lecture on Faust again — and we can now say this was after Michael's victory over the dragon — his exposition would mostly be on Part 2. The age of acumen and critical faculties was indeed a time when access to Part 2 of Goethe's Faust was difficult. Even today this work, which is one of the greatest affirmations of Goetheanism, is relatively little understood. Efforts at understanding are, of course, liable to make us feel ill at ease, for nowhere else is the atmosphere in which people live today treated with such humour, such irony, as in Part 2 of Goethe's Faust. People live in a social atmosphere today which has been gradually evolving since the sixteenth century. They hail everything which has been achieved from the sixteenth century onwards as great and glorious achievements of our time and positively wallow in those achievements. Goethe was not only a man of his time; he was inwardly able to look ahead to the twentieth century and wrote Part 2 of Faust for the twentieth, twenty-first and later centuries. This will be only understood in the future. Hidden below the surface is a humorous and ironical look at developments since the sixteenth century, written in grand style. Consider the way Goethe lets the much admired advances on which civilizations live today be presented to Faust as a contrivance of Mephistopheles. Thus not only the paper spectre of the golden florin, [ Note 5 ] but all the glorious developments from the sixteenth century onwards were the creation of Mephistopheles. In time to come, humanity will see the magnificent irony with which the creations of that time are treated in Part 2 of Faust. On the one hand, we have Faust in his quest for the spirit, and on the other, Mephistopheles, representative of the spirits of darkness, who invents everything humanity has come to depend on and will depend on more and more, especially in the twentieth century.

Much which will help us to be on our guard may be found hidden in Part 2 of Faust. It is a profoundly significant symptom that someone who had used physics, mechanics, mathematics and technology to learn the secrets of the age felt drawn to speak about Part 2 exactly when the victory had been won over the dragon. For decades before this he would speak only of Part 1, which alone could be understood at the time.

We have seen, especially also in the course of last year, that anthroposophy is gradually helping us to bring life into things which Goethe was only able to present in images, and to discover their deeper meaning in Part 2 of Faust. [ Note 6 ] Anthroposophy clearly cannot be derived from a study of Faust, but it is certainly true that anthroposophy throws a new and much clearer light on the impressive images Goethe has given in Part 2, and in his magnificent discourses in Wilhelm Meister's Journeyman Years.

Here we touch on a trend which will have to gain ground under the influence of the progressive spirits of light as time goes on, to counter the efforts of the spirits of darkness; and it will gain ground if human beings are on their guard against the spirits of darkness. These last three years have been a challenge to be watchful and on our guard, though the numbers of souls able to perceive the call are as yet far from adequate. We have been able to see the opposite trend at work here, there and everywhere. It is particularly when spiritual life is beginning to be possible that the spirits of hindrance are very much to the fore. We have seen characteristic things and we shall see more of them. Even just to hint at such things is liable to create continuous misunderstanding. The spiritual atmosphere in which people live today is impregnated with the will to misunderstand to such an extent that one's words are immediately interpreted as something different from what they actually mean to convey. One has to use human words, and these have all kinds of associations.

Today, so many people base their judgement on national passions that if one has in some way to characterize someone who belongs to a particular nation, simply as a human individual who is here on earth, this is taken amiss by people who also belong to that nation, despite the fact that something said about individuals who are involved in current events, for example, has nothing to do with one's views of some nation or other. The belief that the tempest now raging is caused by the things that everybody is talking about today is especially harmful because it is especially senseless. The causes are much more deeply hidden and initially have really nothing to do with national aspirations in some respects — please note I am saying in some respects. National aspirations are merely made use of by certain powers, but the majority of people are so superficial that they do not want to know about this. It will be some time before an objective view is taken in this area.

Large sections of humanity find it easiest to ascribe greatness and far-sightedness to ideas which have arisen in a brain as limited as that of someone just out of teacher training college who is let loose not just on a class of school children, but in this case on the whole of humanity. As I said on a number of occasions, it did not need this terrible time which has come upon us to form an objective opinion on Woodrow Wilson from the point of view of spiritual science. I spoke of this in the lectures I gave in Helsingfors in 1913; you can read it up in The Occult Significance of the Bhagavad Gita. [ Note 7 ] There I spoke of the world schoolmastery of Woodrow Wilson and the shallow superficiality of the man. In those days, however, you were outside the Spirit of the time when you spoke about Woodrow Wilson like this, for his grammar-schoolboy essays on independence, culture and literature were then still being translated into European languages. It will be a long time yet before people will feel embarrassed at taking seriously the grammar school level policies of Woodrow Wilson.

Spirits of darkness are at work everywhere to befog human minds. One day people will waken from the mists and vapours in which they are now asleep and they will find it hard to understand how people could have allowed themselves to be kept on leading-reins by Woodrow Wilson and his wisdom in the early twentieth century without feeling embarrassed. A moment of waking will only come when people begin to feel embarrassed at policies which are possible today.

It is difficult to say truth-inspired things today because they sound too much in opposition to the ideas which have been inculcated into people's heads. And it is difficult to form an independent judgement in the atmosphere which has been produced not only during the last three years, but also through everything I have called a social carcinoma in the lectures I gave in Vienna. [ Note 8 ] It is necessary to take these things with profound seriousness and not apply to them the concepts and ideas which people have been in the habit of using as their criteria. It will be necessary to realize that the present time demonstrates the inadequacy and indeed the utter uselessness of the ideas humanity has come to accept, and that in terms of world history it is indecent for people to base their judgement on the very ideas which have led to present events when those events clearly show them to have been wrong. Do people think they can cure the ills of the present time by applying the same principles which have brought them about? If so, they are utterly deceiving themselves.

Humanity has a certain sum total of cultural achievements which come from older times. These are now being used up. Every day brings evidence of their being used up without anything new taking their place. People are so little prepared today to understand and see through such things in their full seriousness. Many are still thinking exactly the as they did in 1913, in the belief that the understanding they had in 1913 will also be adequate for 1917; they do not have enough sense of reality to see that this kind of thinking has a great deal to do with the events of the year 1917, having brought them about, and that it cannot cure the ills we experience now, in 1917.

The need of the present time is that we go deeply into the events which have occurred since the fall of the spirits of darkness; we must gain as much insight as possible into the events of the 1880s, 1890s, and the first two decades of the twentieth century. People are utterly confused in their judgement with regard to them.

Neither do they have a real idea of the radical difference in the way people felt and reacted after 1879 compared to the way they did before 1879. Going into something like Part 2 of Goethe's Faust will also help us to progress; this work could not be understood in Goethe's time because it is a critique of what Goethe perceived to be the content of the twentieth century. Characteristically, someone like Oswald Marbach only found access to Part 2 after the fall of the spirits of darkness.

These are the insights and impulses which will help us to grow inwardly so that we may meet the needs of our time. Many of the needs sown before 1879 have not come to fruition, and in connection with this there is a significant question which should really cast its shadow on every human soul. Today I want to put it merely as a question.

The events in which we are caught up today indicate where humanity stands now. What matters now is not merely to understand them, but to find a way out of them. Yet while there is so little will to penetrate the deeper, real impulses which have led to the present age, practical minds will not be able to understand these matters. It is wrong to think that no one has sufficient insight into the current situation. People simply do not want to listen to them, just as they do not want to know about such a thing as Goetheanism, which is also like the voice of the twentieth century. Yet this voice will only be rightly understood if people seek to understand, seriously and in all dignity, the profound significance of the fall of the spirits of darkness in the autumn of 1879. To understand the present time, it will be necessary to understand the spiritual evolution of humanity. That is why I spoke of Oswald Marbach, whose poem I gave you last year to let you see how he looks at the past and ahead to the future. He wrote the poem to mark the anniversary when Goethe found entry into communities then called Masonic or the like, though in the eighteenth century this meant something different from what it means today. Goethe's viewpoint allowed him insight into many of the mysterious impulses which go through the world, things that people are too superficial to want to see. Oswald Marbach wrote these verses to mark the anniversary of Goethe finding his way to the world of the spirit:

With you, my brother, father, sublime master,

We now join hands across a hundred years

To mark the steadfast love which does unite

And closely bind all independent minds;

Greatest of spirits, mind most independent,

All our endeavour is to reach your heights;

We dedicate ourselves to you! We dedicate our sons,

So that one day achievement be the crown.

You strove as we now strive; yet the soul of your endeavour

To gain self-knowledge that will lead to wisdom

Was always life itself with vigour lived,

Was power creative, actively progressing

To works which rise into the light,

In glorious beauty for eternity:

Like Israel you struggled against God

Until you won the victory o'er yourself!

The mystery which now for ever binds us

Will not be told to unenlightened souls;

Yet make it known to all the world

In deeds of purest love that never tire,

In the clear light which spirit gives to spirit,

In life eternal which shall never fade.

Lead on then, Master! Where you went before

We're drawn to follow in most ardent longing.

 

Such is the mood that must unlock the ‘gates of fulfilment’.

https://wn.rsarchive.org/Lectures/Dates/19171027p01.html

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In 1917 Rudolf Steiner foresaw a vaccine that would ‘drive all inclination toward spirituality out of people’s souls’

If you’ve felt at all like you’re in a spiritual war right now, you’re not alone.

Many of the world’s greatest scholars, philosophers and ascetics understood the world to be multi-dimensional and co-inhabited by non-physical beings both good and evil, always at war with us and each other.

It’s not something that can be rightly explained with language or science. One must cultivate such sensitivity that the existence of spiritual beings can be directly experienced.

Rudolf Steiner was an Austrian philosopher, educator, and spiritualist, and over the course of his life he published numerous books and papers on the science of spirituality. He viewed the human body as a spiritual vessel, open to occupation by other entities.

To be conscious of these forces was to have the power to reject their negative influence. To remain unconscious of them was to be a leaf in their wind, and spiritual cultivation was the key to developing conscious awareness of them.

“The spirits of darkness are now among us. We have to be on guard so that we may realize what is happening when we encounter them and gain a real idea of where they are to be found. The most dangerous thing you can do in the immediate future will be to give yourself up unconsciously to the influences which are definitely present.” ~ Rudolf Steiner

If people express the natural human inclination toward spiritual growth, they free themselves from fear and anxiety, and effectively develop a sort of immunity to the influences of negative entities. If not, our vibration attracts hostile spirits and we fall unconsciously unto their influence.

“There are beings in the spiritual realms for whom anxiety and fear emanating from human beings offer welcome food. When humans have no anxiety and fear, then these creatures starve… If fear and anxiety radiates from people and they break out in panic, then these creatures find welcome nutrition and they become more and more powerful. These beings are hostile towards humanity.

Everything that feeds on negative feelings, on anxiety, fear and superstition, despair or doubt, are in reality hostile forces in supersensible worlds, launching cruel attacks on human beings, while they are being fed. Therefore, it is above all necessary to begin with that the person who enters the spiritual world overcomes fear, feelings of helplessness, despair and anxiety. But these are exactly the feelings that belong to contemporary culture and materialism; because it estranges people from the spiritual world, it is especially suited to evoke hopelessness and fear of the unknown in people, thereby calling up the above mentioned hostile forces against them.” ~Rudolf Steiner

With such profound global fear, anxiety, and panic over the present pandemic, many are exposing their own spiritual sicknesses and acquiescing to any recommended behavior or intervention that might alleviate these emotions. Along with this is the push to vaccinate 7 billion healthy people.

Nearly 100 years ago, in a series of 14 essays published under the title, The Fall of the Spirits of Darkness, Steiner issued a warning to future generations about a possible measure of mass control, quite similar to the  visions presented by Orwell and Huxley. Steiner foresaw a future when vaccines could steal our spiritual nature.

First, some background:

“In these fourteen lectures, given at the end of 1917 following four years of war in Europe, Steiner speaks on the complex spiritual forces behind the World War I, humanity’s attempts to build theoretically perfect social orders, and the many divisions and disruptions that would continue on Earth into our own time. Humanity in general was asleep to the fact that fallen spirits, cast from the spiritual worlds, had become intensely active on Earth. This manifested mainly in human thinking and perception of the surrounding world. ” [Source]

The fall into such  destructive slumber would be marked by an age of materialism and centralization of power, during which the influences of ‘spirits of darkness’ would inspire humans to devise new technologies and new means of oppression. Steiner comments:

“I have told you that the spirits of darkness are going to inspire their human hosts, in whom they will be dwelling, to find a vaccine that will drive all inclination toward spirituality out of people’s souls when they are still very young, and this will happen in a roundabout way through the living body. Today, bodies are vaccinated against one thing and another; in future, children will be vaccinated with a substance which it will certainly be possible to produce, and this will make them immune, so that they do not develop foolish inclinations connected with spiritual life – ‘foolish’ here, or course, in the eyes of materialists. . . .

“. . . a way will finally be found to vaccinate bodies so that these bodies will not allow the inclination toward spiritual ideas to develop and all their lives people will believe only in the physical world they perceive with the senses. Out of impulses which the medical profession gained from presumption – oh, I beg your pardon, from the consumption [tuberculosis] they themselves suffered – people are now vaccinated against consumption, and in the same way they will be vaccinated against any inclination toward spirituality. This is merely to give you a particularly striking example of many things which will come in the near and more distant future in this field – the aim being to bring confusion into the impulses which want to stream down to earth after the victory of the [Michaelic] spirits of light [in 1879].” ~Rudolf Steiner

Steiner was talking only about vaccines here. His comment does not consider the compounded effects on human spirituality of the many myriad influences we have in our world today, all of which work against spiritual connection on their own right.

Again, if you’ve felt at all like you’re in a spiritual war, you’re not alone.

Interessantes Links para Mentes Privilegiadas

I 

Para quem se interessa pelas palestras de Rudolf Steiner, temos algumas fontes.

Em Inglês: 

Rudolf Steiner Archive & e.Lib - Anthroposophy (rsarchive.org)

Em português:

Livros de Antroposofia, Rudolf Steiner, Pedagogia Waldorf (antroposofica.com.br)

(a) Sonia von Homrich

II

Este espaço digital é o JOGO DE CONTAS DE VIDRO. Nós também o chamamos do Templo da Sabedoria de Sophia. Aprecie explorando nós temos centenas de artigos, vídeos, livros grátis, etc., para ajudar você em sua jornada espiritual. Aqui está um mapa básico do jogo e junte-se a nós no jogo adicionando contas de vidro ao jogo de descobrir a verdade.(a) American Intelligence Media

This digital space is the Glass Bead Game. We also call it Sophia's Temple of Wisdom. Enjoy exploring we have hundreds of articles, videos, free books, etc. to help you on your spiritual journey. Here is a basic "map" of the game and make sure to join us in the game by adding glass beads to the game of discovering truth. 

(a) American Intelligence Media. 

http://www.ourspirit.com
http://www.neoanthroposophy.com
http://www.gospelofsophia.com
http://www.eternalcurriculum.com
http://www.aim4truth.org
http://www.patriots4truth.org
http://www.truthbits.blog 
https://gab.com/Gabriels_Horn

Atos aleatórios de bondade. John Barnwell

 Estando à frente de sua turma do 5º ano no primeiro dia de aula, ela disse às crianças uma inverdade. Como a maioria dos professores, ela olhou para seus alunos e disse que os amava igualmente. No entanto, isso era impossível, porque alí na primeira fila, largado em seu assento, estava um menino chamado Teddy Stoddard.

A Sra. Thompson observou Teddy no ano anterior e notou que ele não brincava bem com as outras crianças, que suas roupas estavam bagunçadas e que ele constantemente precisava de um banho. Além disso, Teddy podia ser desagradável.

Chegou ao ponto em que a Sra. Thompson realmente se deliciava em marcar seus papéis com uma caneta larga vermelha, fazendo X's grossos e, em seguida, colocava um grande "F" no topo de seus papéis.

Na escola onde a Sra. Thompson ensinava, ela era obrigada a revisar os registros passados de cada criança e ela empurrou a de Teddy até a última. No entanto, quando ela revisou seu arquivo, ela se surpreendeu.

O professor do primeiro ano de Teddy escreveu: "Teddy é uma criança brilhante com um riso espontâneo. Ele faz seu trabalho bem e tem boas maneiras... é uma alegria ele estar por perto.

Seu professor do segundo ano escreveu: "Teddy é um excelente aluno, bem querido por seus colegas de classe, mas ele está com problemas porque sua mãe tem uma doença terminal e a vida em casa deve ser uma luta."

Seu professor do terceiro ano escreveu: "A morte de sua mãe tem sido difícil para ele. Ele tenta fazer o seu melhor, mas seu pai não mostra muito interesse e sua vida em casa logo irá afetá-lo se algumas medidas não forem tomadas."

O professor do 4ª ano de Teddy escreveu: "Teddy está retraído e não mostra muito interesse na escola. Ele não tem muitos amigos e às vezes dorme na aula."

Neste instante a Sra. Thompson percebeu o problema e envergonhou-se de si mesma. Ela se sentiu ainda pior quando seus alunos lhe trouxeram os presentes de Natal, envoltos em fitas bonitas e papel brilhante, exceto o de Teddy. Seu presente estava desajeitadamente embrulhado num papel pesado e marrom que ele fez de um saco de supermercado que a Sra. Thompson se esforçou para abri-lo no meio dos outros presentes. Algumas das crianças começaram a rir quando ela encontrou uma pulseira de strass com algumas das pedras faltando, e um vidro com um quarto de perfume... Mas ela sufocou a risada das crianças quando exclamou como a pulseira era bonita, colocando-a, e esfregando um pouco do perfume em seu pulso. Teddy Stoddard ficou depois da escola naquele dia tempo suficiente para dizer: "Sra. Thompson, hoje você cheirava como minha mãe o fazia." Depois que as crianças saíram, ela chorou por pelo menos uma hora.

Naquele mesmo dia, ela parou de ensinar leitura, escrita e aritmética. Em vez disso, ela começou a ensinar crianças. A Sra. Thompson deu atenção especial ao Teddy. Enquanto ela trabalhava com ele, a mente dele parecia ganhar vida. Quanto mais ela o encorajava, mais rápido ele respondia. Ao final do ano, Teddy havia se tornado uma das crianças mais inteligentes da classe e, apesar de sua mentira de que ela iria amar todas as crianças da mesma forma, Teddy se tornou um de seus "de estimação da professora".

Um ano após ela encontrou uma nota debaixo de sua porta, de Teddy, dizendo à ela que ela ainda era a melhor professora que ele teve em sua vida toda.

Seis anos se passaram antes que ela recebesse outro bilhete do Teddy. Ele então escreveu que ele tinha terminado o ensino médio, em terceiro lugar na sua classe, e ela ainda era a melhor professora que ele teve na vida.

Quatro anos após, ela recebeu outra carta, dizendo que, embora as coisas tivessem sido duras às vezes, ele tinha permanecido na escola, tinha se esforçado nela  e logo se formaria na faculdade com as maiores honrarias. Ele assegurou à Sra. Thompson que ela ainda era a sua melhor e favorita professora que ele teve em toda a sua vida.

Então mais quatro anos se passaram e mais uma carta veio. Desta vez, ele explicou que depois do bacharelado, decidiu ir um pouco mais longe. A carta explicava que ela ainda era a melhor e a favorita professora que  teve. Mas agora o nome dele era um pouco mais longo... A carta era assinada pelo médico, Dr. Theodore F. Stoddard.

A história não termina aí. Veja, havia mais uma carta naquela primavera. Teddy disse que conheceu essa garota e que ia se casar. Ele explicou que seu pai tinha morrido há alguns anos e ele estava se assuntando se a Sra. Thompson concordaria em sentar-se na cerimônia de casamento no lugar que era geralmente reservado para a mãe do noivo.

Claro que a Sra. Thompson concordou. E adivinha? Ela usou aquela pulseira, aquela com vários strass faltando. Além disso, ela se certificou de que estava usando o perfume que Teddy lembrava de sua mãe usando,  no último Natal juntos.

Eles se abraçaram mutuamente e o Dr.Stoddard sussurrou no ouvido da Sra. Thompson: “Obrigado Sra.Thompson por acreditar em mim. Muitíssimo obrigado por me fazer sentir-me importante e mostrar-me que eu podia fazer a diferença.

A Sra. Thompson, com lágrimas nos olhos, sussurrou de volta. Ela disse: "Teddy, você entendeu tudo errado. Foi você quem me ensinou que eu poderia fazer a diferença. Eu não sabia como ensinar até conhecer você.

(Para você que não sabe, Teddy Stoddard é médico no Hospital Metodista de Iowa em Des Moines que possui a Ala Stoddard de Câncer.)

Aqueça o coração de alguém hoje... passe isto adiante. Eu amo tanto essa história, que choro toda vez que a leio. Apenas tentar fazer a diferença na vida de alguém hoje? amanhã? Justamente, "faça isso".

Atos aleatórios de bondade, eu acho que é assim que isto se chama?

"Acredite em Anjos, então eles devolvem o favor."