Bioquímica Ciência Espiritual. Otto Wolff

 

Fundamentos da bioquímica à Luz da Ciência Espiritual

Autor: Otto Wolff

Tradutores: Arie van Ameringen e Judith Erb

As Edições Perceval

Les Éditions Perceval

https://www.editionsperceval-ca.com/ 

Tradução para português e notas: Sonia von Homrich

In English Language, below:

 

'Este livro oferece uma refrescante e diferente perspectiva! Em contraste ao método atomístico convencional "de baixo para cima" , o ponto de partida do autor é uma abordagem holística do "espírito para a matéria" fundamentada no entendimento antroposófico da substância. Longe de perder o contato com a realidade, o leitor familiarizado com os princípios básicos da antroposofia será recompensado com a sensação de que ele também pode participar da 'experiência interior' da química da vida ''

 

A tradução em inglês dos fundamentos da bioquímica de Otto Wolff foi apresentada pela primeira vez aos participantes da reunião anual da Seção de Ciências Naturais em Ann Arbor em maio de 2023. Os tradutores, Arie Van Ameringen e Judith Erb tiveram a oportunidade de compartilhar o processo e os frutos de sua longa colaboração, a saber, uma edição impressa de alta qualidade deste tão esperado livro. Otto Wolff (1921-2003), o editor dos clássicos volumes da “Abordagem Antroposófica da Medicina”, (conhecida também como Medicina Antroposófica) , foi um médico pioneiro, pesquisador, escritor prolífico e educador que viajou extensivamente e ensinou os princípios da medicina antroposófica não apenas para gerações de médicos na Europa, mas também nas Américas e África.

(Ele esteve no Brasil dando palestras)

Um curso em bioquímica é pré-requisito no estudo de ciências biológicas e medicina o que juntamente com a biofísica, anatomia, fisiologia e biologia celular, constituem o currículo central dos estudos pré-clínicos. Os estudantes suficientemente acordados que embarcam em um estudo da bioquímica sentir-se-ão desanimados quando descobrirem que a abordagem convencional da 'química da vida' não é diferente da adotada no estudo da química inorgânica ou orgânica. Várias substâncias e vias metabólicas são exploradas em grande profundidade; todavia, as pessoas experimentam abstratamente, de uma perspectiva unidimensional e "externa".

Este livro oferece uma perspectiva diferente e refrescante! Em contraste com o método atomístico "de baixo para cima" convencional, o ponto de partida do autor é uma abordagem holística de "espírito de matéria" fundamentada no entendimento antroposófico da substância. Longe de perder o contato com a realidade, um leitor familiarizado com os princípios básicos da antroposofia será recompensado com a sensação de que ela também pode participar da "experiência interior" da química da vida.

No lugar de uma listagem proverbial de elementos químicos, aminoácidos, açúcares e gorduras, como é o caso dos textos convencionais, o autor oferece uma descrição lúcida da vida em si, sua origem cósmica e a natureza das substâncias que servem para seu apoio. Em suas próprias palavras:

"... a maneira de pensar atual [...] assume a primazia da matéria e tenta, de acordo com isto, explicar as propriedades da substância, de plantas vivas a seres humanos, a partir do “arranjo " atômico. [...] No entanto, o ponto de partida não é a matéria, mas a vida. É um fato que a vida nunca pode surgir da matéria morta, mas vem da luz, das forças precedentes e superordenadas.” (p. 375)

Nos capítulos introdutórios, os princípios básicos da bioquímica espiritual-científica são discutidos com os títulos que variam em  Vida, Substância, Matéria e Água para Ácidos e Bases na Formação de Sal. É um fato notável que dos 92 elementos químicos que ocorrem naturalmente no sistema periódico, hidrogênio, oxigênio, carbono e nitrogênio constituem a grande maioria das substâncias que servem como "vasos da vida".

Eles são descritos ontologicamente a partir da perspectiva do desenvolvimento evolucionário da Terra, bem como em seu estado atual como mediadores das forças cósmicas e terrenas. O carbono, em particular, se destaca como o transportador de estrutura e forma de praticamente todas as substâncias orgânicas. Sua importância é enfatizada pelo fato de que a química orgânica é geralmente conhecida como “química do carbono”. Somente o carbono pode se unir, absorver e reter esta forma e o poder vivo da luz, que pode então ser encontrado em sua estrutura.  (p. 56)

As ciências da vida contemporânea foram reduzidas à biologia celular e molecular e a tendência prevalece para ver todos os processos da doença como uma espécie de mutação genética e/ou um defeito metabólico químico. É convicção do autor que, ao reduzir os fenômenos da vida a genes e substâncias químicas, a pessoa é impedida de compreender as forças e qualidades "que residem acima do mundo morto".  Por exemplo, a origem da palavra "substância" (do Latim sub-stare) aponta para o que está abaixo e é apenas um vaso para aquilo que a dota com suas características essenciais, as imponderáveis, seja na dimensão da vida, da alma, ou do espírito.  Este último pode não ser quimicamente detectável, porém pode ser percebido por um observador astuto e educado no método “Goetheano” e que, como o autor, aprendeu a "ler o Livro da Natureza". A metodologia usada pelo autor é explicada em detalhes consideráveis na seção final do livro. Pode ser útil para aqueles que estão menos familiarizados com essa abordagem, consultar este capítulo antes de se aprofundar investigação na parte do meio do livro, onde substâncias e processos metabólicos são elaborados em grandes detalhes.

Açúcares, proteínas, lipídios e minerais são sistematicamente elaborados em termos de estrutura, síntese e degradação nos principais capítulos do livro. Em vez de serem meros "blocos de construção" que podem ser analisados até sua estrutura química e atômica, esses portadores de vida, alma e espírito se tornam fios na tapeçaria da criação. A declaração de Francesco Redi (1626-1698) de que “a vida vem apenas da vida”, atribuída ao misticismo medieval pela biologia convencional, é totalmente confirmada nas imagens vivas narradas com maestria pelo autor.

Por exemplo, na seção de Carboidratos, o autor descreve como, no processo de fotossíntese, as plantas assimilam a luz, o calor e o CO2 morto, transformando-os em açúcares e amidos e moldam-nos em elementos estruturais vegetais, folhas, frutas e sementes. Estes, por sua vez, servem como nutrientes e fontes de "energia", isto é, de calor e luz internos em animais e humanos. Neste sentido, a glicose não pode realmente ser chamada de nutriente, mas pertence a uma categoria própria, de si mesma.  É um fato notável que dos muitos tipos diferentes de açúcares de 6 carbonos (hexoses), a vida animal e humana tem uma preferência específica pela D-glicose. Embora pareça paradoxal que a mesma substância apoie duas fisiologias muito diferentes, a saber, animal e humana, isso pode ser explicado com base na qual o nível de glicose intimamente controlado no sangue humano cumpre o papel adicional de ser o transportador da organização do EU (ego-organização).  Esta última é a característica explicitamente humana que nos dota com “estar ereto, pensamento e memória”. Aqui, de acordo com o autor, somos confrontados com um profundo mistério através do qual os seis Elohim ou Espíritos de Forma, os criadores primordiais da Terra e que dotaram, concederam o Eu-Humano expressar sua atividade através da luz e calor liberados na "combustão" metabólica de glicose. É instrutivo ver como uma molécula de carbono de seis carbonos pode servir como transportadora de forças para plantas, animais e forças formativas humanas.

Métodos analíticos, como a espectrometria de absorção, permitem não apenas a identificação da composição química das substâncias, mas também a diferenciação entre a tridimensional estrutura de quimicamente idênticas moléculas.  Desatentos da existência do corpo astral e da organização do EU (ego), a bioquímica convencional é forçada aqui a simplesmente aceitar os fatos sem mais explicações.

Outro exemplo de uma "substância universal" que faz a mediação das atividades do etérico, do astral e o atividades-do-Eu é o colesterol. É encontrado em praticamente todas as membranas celulares, apontando para a importância dessa substância para a edificação ou função anabólica do corpo etérico, que, sem o direcionamento e o efeito formativo do corpo astral, resultaria na deposição de um tecido meramente semelhante ao de uma planta.

O portador destes efeitos anabólicos são hormônios esteroides, como testosterona, estrogênio, progestina e corticosteroide, que, de fato, são produtos de degradação do metabolismo do colesterol que ocorrem no córtex adrenal e gônadas. Outros derivados bem conhecidos do colesterol são a vitamina D3 (uma forma natural de vitamina D produzida pela luz solar na pele humana) e sais biliares. A vitamina D3 é um fator essencial na mineralização do esqueleto, a função da organização-do-Eu que nos dá a qualidade de estarmos eretos e o apoio. Os sais biliares, por outro lado, assistem o Eu em sua atividade digestiva de dieta de gorduras.

No penúltimo capítulo “A Tabela Periódica de Elementos”, o autor compartilha seus profundos insights sobre a natureza dos elementos químicos, seu lugar no stratum da Terra, como refletido no sistema periódico e sua relação com a química da vida. “Finalmente, a peculiaridade do ser humano como um ser espiritual consiste no fato de que ele pode realmente se conectar com a Terra pela vida, ou seja, a vida de significância da substância, especialmente o carbono. Neste aspecto, o ser humano ganha uma possibilidade que não é dada a seres espirituais superiores.  A mencionada universalidade do carbono possibilita não apenas a variedade infinita de vida, mas também a transformação da vida biológica na vida espiritual. Uma imagem deste desenvolvimento pode ser o diamante. Por uma compressão extraordinária e a dureza resultante, absorveu intensivamente forças terrestres, mas levou-as à pureza, clareza e permeabilidade à luz.  Assim, desde os tempos antigos, o diamante tem sido o símbolo do objetivo do desenvolvimento mais nobre da humanidade. No final da Idade Média, era objetivo dos Alquimistas Rosacruz alcançar a sabedoria através do conhecimento espiritual da matéria. Então, eles viram no carbono ou no diamante a pedra filosofal como uma imagem para este aspirado desenvolvimento.” (p. 378)

Há pouca dúvida de que o parágrafo acima resume o próprio caminho Rosacruz moderno do autor para o conhecimento. Com este livro, Otto Wolff teve sucesso em transformar o campo abrangente da bioquímica de tal maneira que inspirará todos os leitores que almejam um profundo entendimento (compreensão) dos processos vivos na natureza.

Os tradutores e editores devem ser parabenizados por disponibilizar este texto habilmente traduzido e eminentemente legível.

Branko Furst, Médico

 

 

Fundamentals of Biochemistry in the Light of Spiritual Science

Author: Otto Wolff

Translators: Arie van Ameringen and Judith Erb

Les Éditions Perceval

https://www.editionsperceval-ca.com/

 

The English translation of Otto Wolff’s Fundamentals of Biochemistry was first presented to the participants of the annual Natural Science Section meeting in Ann Arbor in May 2023. The translators, Arie van Ameringen and Judith Erb were given the opportunity to share the process and the fruits of their long-distance collaboration, namely, a high-quality print edition of this long-awaited book. Otto Wolff (1921-2003), the editor of the classic Anthroposophic Approach to Medicine was a pioneering physician, researcher, prolific writer, and educator who travelled extensively and taught the principles of anthroposophic medicine not only to generations of physicians in Europe but also in the Americas as well as in Africa. 

A course in biochemistry is a prerequisite in the study of biological sciences and medicine which, together with biophysics, anatomy, physiology, and cell biology constitute the core curriculum of pre-clinical studies. Sufficiently awake students embarking on a study of biochemistry will be disheartened when they discover that the conventional approach to the ‘chemistry of life’ is no different from that adopted in the study of inorganic or organic chemistry. Various substances and metabolic pathways are explored in great depth; however, one experiences them abstractly, from a single-dimensional, ‘external’ perspective.

This book offers a refreshingly different perspective! In contrast to the conventional ‘bottom-up’ atomistic method, the author’s point of departure is a holistic, ‘spirit to matter’ approach grounded in the anthroposophical understanding of substance. Far from losing the contact with reality, a reader familiar with the basic tenets of anthroposophy will be rewarded with a feeling that she or he, too, can participate in the ‘inner experience’ of the chemistry of life.

In place of a proverbial listing of chemical elements, amino acids, sugars, and fats, as is the case in conventional texts, the author offers a lucid description of life itself, its cosmic origin and of the nature of substances that serve in its support. In his own words:

“…today’s way of thinking […] assumes the primacy of matter and tries accordingly to explain the properties of substance, from living plants to humans, from the atomic “arrangement.” […] However, the starting point is not matter, but life. It is a fact that life can never arise from dead matter, but comes from light, that is from the preceding and superordinate forces.” (p. 375)

In the introductory chapters the basic principles of spiritual-scientific biochemistry are discussed with the headings ranging from Life, Substance, Matter and Water to Acids and Bases, and Salt Formation. It is a remarkable fact that of the 92 naturally occurring chemical elements in the periodic system, hydrogen, oxygen, carbon, and nitrogen constitute the vast majority of substances which serve as ‘vessels of life.’ They are described ontologically from the perspective of the evolutionary development of the Earth as well as in their current state as mediators of cosmic and earthly forces. Carbon, in particular stands out as the carrier of structure and form of virtually all organic substances. Its importance is underscored by the fact that organic chemistry is generally known as the ‘chemistry of carbon.’ Many aspects of this remarkable element are revealed, above all, that carbon is the bearer of light and of the formative forces of the sun: “Only carbon can unite, absorb and retain this forming and living power of light, which can then be found in its structure.” (p. 56)

Contemporary life sciences have been reduced to cell- and molecular biology and the trend prevails to view every disease process as a kind of genetic mutation and/or a chemical metabolic defect. It is the author’s conviction that by reducing the phenomena of life to genes and chemical substances, one is precluded from the understanding of the forces and qualities “lying above the dead world”. For example, the origin of the word “substance” (from Latin sub-stare) points to what stands below and is only a vessel for that which endows it with its essential characteristics, the imponderables, be it from the dimension of life, soul, or spirit.  The latter may not be chemically detectable but can be perceived by an astute observer schooled in Goethean method and who, like the author, has learned to “read the book of nature.” The methodology used by the author is explained in considerable detail in the final section of the book. It may be helpful to those less familiar with this approach to consult this chapter before delving into the middle part of the book where substances and metabolic processes are elaborated in greater detail.

Sugars, proteins, lipids, and minerals are systematically elaborated in terms of structure, synthesis and degradation in the core chapters of the book. Rather than being mere ‘building blocks’ which can be analyzed down to their chemical and atomic structure, these carriers of life, soul, and spirit become threads in the tapestry of creation. The statement by Francesco Redi (1626–1698) that “life comes only from the living,” ascribed to medieval mysticism by conventional biology, is entirely confirmed in the living pictures masterfully narrated by the author.

For example, in the section on Carbohydrates the writer describes how in the process of photosynthesis, plants assimilate light, warmth and dead CO2, transform them into sugars and starches, and shape them into plant structural elements, leaves, fruits, and seeds. These, in turn, serve as nutrients and sources of “energy,” i.e., of inner warmth and light in animals and humans. In that sense glucose cannot really be called a nutrient but belongs to a category of its own. It is a remarkable fact that from many different types of 6-carbon sugars (hexoses), animal and human life has a specific preference for d-glucose. While it appears paradoxical that the same substance would support two very different physiologies, namely, animal and human, this can be explained on the basis that a closely controlled level of glucose in the human blood fulfills the additional role of being the carrier of the ego organization. The latter is an explicitly human trait which endows us with uprightness, thinking, and memory. Here, according to the author, we are faced with a deep mystery whereby the six Elohim or Spirits of Form, the primal creators of earth and bestowers of the human I, express their activity through light and warmth released in the metabolic “combustion” of glucose.  It is instructive to see how a six-carbon carbon molecule can serve as a carrier of plant, animal, as well as human formative forces.

Analytical methods, such as absorption spectrometry, enables not only identification of the chemical composition of substances but also differentiation between the three-dimensional structure of chemically identical molecules. Oblivious of the existence of the astral body and of the ego organization, conventional biochemistry is forced here to simply accept the facts without further explanation. 

Another example of a “universal substance” which mediates activities of the etheric, astral, and I activities is cholesterol. It is found in practically every cell membrane, pointing to the importance of this substance for the upbuilding or anabolic function of the etheric body, which, without the directive and formative effect of the astral body, would result in the deposition of a merely plant-like tissue. The carrier of these anabolic effects are steroid hormones, such as testosterone, estrogens, progestins, and corticosteroids, which, in fact, are degradation products of the cholesterol metabolism taking place in the adrenal cortex and gonads. Other well-know derivatives of cholesterol are Vitamin D3 (a natural form of vitamin D produced by sunlight in human skin) and bile salts. Vitamin D3 is an essential factor in the mineralization of the skeleton, a function of the I organization which gives us uprightness and support. The bile salts, on the other hand, assist the I in its digestive activity of dietary fats.

In the penultimate chapter “The Periodic Table of Elements” the author shares his profound insights into the nature of the chemical elements, their place in the strata of the earth as reflected in the periodic system, and their relation to the chemistry of life.

“Finally, the peculiarity of the human being as a spiritual being consists in the fact that he can really connect with the earth through life, that is, the life bearing substances, especially carbon. In this respect he gains a possibility which is not given to higher spiritual beings. The mentioned universality of carbon makes possible not only the infinite variety of life, but also the transformation of biological life into spiritual life. An image of this development can be the diamond. By extraordinary compression and the resulting hardness, it has absorbed intensively earth forces, but has led these to purity, clarity and permeability for the light. Therefore, since the ancient times it has been a symbol of the goal of the noblest development of humankind. Therefore, in the late Middle Ages, it was the goal of the Rosicrucian alchemists to reach wisdom through a spiritual knowledge of matter. So, they saw in the carbon or the diamond the philosopher’s stone as a picture of this aspired development.” (p. 378)

There is little doubt that the above paragraph summarizes the author’s own, modern Rosicrucian path to knowledge. With this book Otto Wolf has succeeded in transforming the encompassing field of biochemistry in a way that will inspire all readers longing for a deeper understanding of the living processes in nature. The translators and the publishers are to be congratulated for making available this expertly translated and eminently readable text.

Branko Furst, M.D.

 

Airglow. Tempestades Solares. R.Malone

Dr. Robert W Malone :

Atualize-se: https://soniavonhomrich.blogspot.com/2024/05/tempestades-solares-solar-storms.html

Quando as teorias da conspiração se tornam realidade? O texto a seguir é do programa de assinatura de IA (Perplexity) que uso para pesquisas gerais. "Em 10 de maio de 2024, o HAARP conduziu experimentos para criar artificialmente brilhos semelhantes aos da aurora ou" airglow "na ionosfera, excitando elétrons com ondas de rádio de alta frequência. O experimento "Tornando o Invisível Visível" testou elétrons quentes produzidos pelo rádio do HAARP. As transmissões poderiam gerar um fenômeno semelhante ao da aurora chamado STEVE (Forte Aprimoramento de Velocidade de Emissão Térmica)." Sem palavras...

When do conspiracy theories become reality? The following text is from the subscription AI program (Perplexity) that I use for general searches. "On May 10th, 2024, HAARP conducted experiments to artificially create aurora-like glows or "airglow" in the ionosphere by exciting electrons with high-frequency radio waves. The "Making the Invisible Visible" experiment tested if hot electrons produced by HAARP's radio transmissions could generate an aurora-like phenomenon called STEVE (Strong Thermal Emission Velocity Enhancement)." No words...

Robert W Malone, MD

@RWMaloneMD

Inventor/skeptic mRNA vaccines. Scientist. Author. Speaker. Bioethicist. http://maloneinstitute.org http://rwmalonemd.com https://malonebroadcasting.com

Madison, VArwmalonemd.substack.com

Tempestades Solares. Solar Storms. Lawrence Stone

 Tempestades solares. Lawrence Stone. 

Solar Storms, In English Language, below 

Nota publicada no https://www.facebook.com/RvdolfSteiner

Tradução Sonia von Homrich

No contexto da antroposofia, tempestades solares e suas interações com os campos geomagnéticos da Terra não são meramente fenômenos físicos, mas estão imbuídos de significado espiritual. Esses impulsos solares podem ser entendidos como forças cósmicas que influenciam a evolução da consciência e o desenvolvimento espiritual da humanidade. Eles trazem consigo as forças etéricas e astrais que catalisam as transformações no mundo natural e no espírito humano. Como tal, esses impulsos são componentes essenciais da interação dinâmica entre intenção cósmica e evolução terrena.

As atividades de Haarp, principalmente quando coincidem ou respondem a tempestades solares, convidam a contemplação de um ponto de vista espiritual-científico. Quando Haarp se envolve em manipular a ionosfera e criar fenômenos artificiais, como o brilho aéreo durante períodos de aumento da atividade solar, pode -se perceber isso como uma tentativa, intencional ou não, de modificar ou interferir nessas comunicações cósmicas naturais. De uma perspectiva antroposófica, isso pode ser visto como um esforço ahrimanico para afirmar o controle sobre as comunicações espirituais entre o cosmos e a terra.

Ahriman, em sua essência, procura separar a humanidade de suas raízes espirituais e conexões cósmicas, promovendo uma compreensão puramente materialista e mecanicista do mundo. Ao bloquear ou alterar potencialmente as forças etéricas transportadas por tempestades solares, tecnologias como o Haarp podem ser vistas como ferramentas que promovem o objetivo de Ahriman. Essa manipulação pode amortecer os impulsos espirituais que se destinam a estimular a consciência humana e facilitar nossa evolução espiritual.

Esse cenário ressalta um perigo espiritual significativo: a redução da receptividade da humanidade às influências cósmicas, que são vitais para o nosso desenvolvimento. Tais influências cósmicas destinam-se a permear a humanidade e ajudar na nossa progressão de seres presos ao sensório  a seres receptivos espiritualmente. Se esses impulsos forem bloqueados ou alterados, o processo natural da evolução humana em direção à alta consciência poderá ser impedido.

Assim, embora a exploração científica das propriedades geofísicas da Terra e dos fenômenos cósmicos seja uma busca legítima do conhecimento, é crucial do ponto de vista antroposófico permanecer alerta e sensível à profunda dinâmica espiritual em jogo. É essencial equilibrar os avanços tecnológicos com entendimento e respeito por essas forças cósmicas e entidades espirituais. Esse equilíbrio garante que nossos esforços tecnológicos sirvam para apoiar, em vez de impedir, o desdobramento do destino humano em alinhamento com as intenções cósmicas.

In the context of anthroposophy, solar storms and their interactions with Earth's geomagnetic fields are not merely physical phenomena but are imbued with spiritual significance. These solar impulses can be understood as cosmic forces that influence the evolution of consciousness and the spiritual development of humanity. They bring with them etheric and astral forces which catalyze transformations in both the natural world and human spirit. As such, these impulses are essential components of the dynamic interplay between cosmic intention and earthly evolution.

The activities of HAARP, particularly when they coincide with or respond to solar storms, invite contemplation from a spiritual-scientific viewpoint. When HAARP engages in manipulating the ionosphere and creating artificial phenomena such as airglow during periods of increased solar activity, one could perceive this as an attempt, whether intentional or not, to modify or interfere with these natural cosmic communications. From an anthroposophical perspective, this could be seen as an Ahrimanic endeavor to assert control over the spiritual communications between the cosmos and the Earth.

Ahriman, in his essence, seeks to sever humanity from its spiritual roots and cosmic connections, promoting a purely materialistic and mechanistic understanding of the world. By potentially blocking or altering the etheric forces carried by solar storms, technologies like HAARP could be viewed as tools that advance Ahriman's objective. This manipulation could dampen the spiritual impulses that are intended to stimulate human consciousness and facilitate our spiritual evolution.

This scenario underscores a significant spiritual danger: the reduction of humanity's receptivity to cosmic influences, which are vital for our development. Such cosmic influences are intended to permeate humanity and assist in our progression from sensory-bound to spirit-receptive beings. If these impulses are blocked or altered, the natural process of human evolution toward higher consciousness could be impeded.

Thus, while the scientific exploration of Earth's geophysical properties and cosmic phenomena is a legitimate pursuit of knowledge, it is crucial from an anthroposophical standpoint to remain aware of and sensitive to the deeper spiritual dynamics at play. Balancing technological advances with an understanding and respect for these cosmic forces and spiritual entities is essential. This balance ensures that our technological endeavors serve to support, rather than hinder, the unfolding of human destiny in alignment with cosmic intentions.

Notes:

Lawrence Stone

edopnroStshfc 4lt5am3lt1h41m83g2hl4816h19714h0034ia454tfl3l6  · 

 On September 11, 2012, TOP War magazine released an insightful piece titled "Unknown HAARP..." which delves into the intriguing HAARP project—short for the High Frequency Active Auroral Research Program. This initiative, under the stewardship of General John Heckscher, employs potent ionospheric heaters for probing the upper atmospheric layers.

The impetus for public discourse around HAARP was driven by scientist and politician Nik Begich Jr., who, upon examining the project's patent materials, discerned that its purpose transcended mere studies of the aurora. Begich proposed that HAARP sought to explore broader possibilities of ionospheric manipulation.

Among the obscured patents, owned by AIPT Inc., that Begich uncovered were several innovative technologies:

- Patent # 5,293,176, conceived by Paul J. Elliot, detailing a Cross-Pole Antenna, patented on March 8, 1994.

- Patent No. 5.041.834, by Peter Coert, introduced on August 20, 1991, describes an Artificial ionospheric screen formed by a plasma layer.

- Patent # 4,954,709, crafted by Ari Ziegler and Joseph Elsin from Rishon Le Zion, Israel, details a Highly Sensitive Directional Gamma Ray Detector, granted on September 4, 1990.

- Patent no. 4,817,495 by Adam T. Small Thing, registered on April 4, 1989, introduces a Space Object Identification System.

- Patent # 4,999,637 by Ronald M. Bass, issued on March 12, 1991, involves the Creation of artificial ionization areas above Earth’s surface.

- Patent # 5,202,689, conceived by Robert W. Bussard and Thomas G. Wallace, issued on April 13, 1993, for a Light firing reflector for spatial conditions.

- Patent # 5.068.669 by Peter Coert and James T. Cha, introduced on November 26, 1991, encompasses a Radiation Energy Transfer System.

- Patent # 5.218.374 by Peter Coert and James T. Cha, issued on June 8, 1993, describes a microwave energy transmission system via a printed circuit transmitter.

- USA Patent # 4.873.928 by Frank E. Ceiling, granted on October 17, 1989, outlines Atomic scale explosions not accompanied by the release of radioactive materials.

- Patent # 4,686,605 by Bernard J. Eastlund, introduced on August 11, 1987, details methods for atmospheric, ionospheric, and/or magnetospheric manipulation.

- Patent # 5.083.664 by Bernard J. Eastlund, issued on August 13, 1991, describes methods to create an atmospheric screen of relativistic particles.

- Patent # 4,712,155 by Bernard J. Eastlund and Simon Ramo, granted on December 8, 1987, relates to methods for heating plasma sites using cyclonic electron resonance.

These patents reveal an extensive framework aimed at influencing the subtle layers of our atmosphere and magnetosphere, hinting at profound implications for understanding the interplay between earthly and cosmic forces—a theme deeply resonant with anthroposophical insights into the spiritual dimensions of earthly phenomena. Through such technologies, humanity treads on the delicate balance of natural rhythms and cosmic influences, prompting us to contemplate the spiritual responsibilities entailed in wielding such potent capabilities.

Evolução e Traições.

Gostamos de pensar na evolução da humanidade.

A notícia é a demonstração de quão criminosa a humanidade foi poucos anos atrás, negando o acesso ao correto conhecimento e à cura que deveria estar acessível a milhares de pessoas, apenas para destruir a reputação do melhor Presidente da República que o Brasil teve até hoje, Jair Messias Bolsonaro, apenas para destruir sua imagem, chamando-o de populista irresponsável. Não tenho palavras para descrever tamanha traição à humanidade. As mentiras sempre existiram, traições idem. Vivemos uma fase semelhante à Queda do Império Romano?

Covid, Ortellado e Bolsonaro: O autor reconhece a eficácia da Ivermectina, da ineficácia do "fica em casa" e de que as crianças deveriam ir à escola como defendia Bolsonaro. Apesar de concordar com o proposto por Bolsonaro à época, diz que as medidas só não foram seguidas pelo fato seu defensor ser um "populista". Conclui-se que centenas de milhares de vidas poderiam ser poupadas se o Presidente Jair Bolsonaro fosse ouvido à época. @RenzoGracieBJJ

Câmara de Deputados US House of Representatives: Brazil's case Caso Brasil

O Governo Brasileiro forçou a Censura no X: Revelações de Novos Relatórios

Brazilian Government Forced Censorship on X: New Report Reveals

https://judiciary.house.gov/media/press-releases/brazilian-government-forced-censorship-x-new-report-reveals

O ataque à liberdade de expressão e o silêncio da Administração Biden: O caso do Brasil. Câmara dos Deputados dos Estados Unidos

The attack on free speech abroad and the Biden Administration’s silence: The case of Brazil

U.S. House of Representatives

https://www.dropbox.com/scl/fi/glo4rprup479k3mn8whsk/2024-04-15-The-Attack-on-Free-Speech-Abroad-and-the-Biden-Administration-s-Silence-The-Case-of-Brazil.pdf?rlkey=5a94g1in1jb8vgoiw5cd2iztg&e=1&dl=0

Eclipse. Rudolf Steiner

 Eclipses por Rudolf Steiner

ATIVE A POSSIBILIDADE DE TRADUZIR O TEXTO, NA LATERAL DO BLOG

Human Questions and Cosmic Answers
GA 213 - Sunlight and Moonlight, Eclipses and Man's Life of the Soul. 25 June 1922, Dornach

Rudolf Steiner

It is exceedingly difficult for modern consciousness to see any relation between the soul and spirit of man and the purely material, physical world around him; and there is, indeed, some justification for the failure to understand Anthroposophy when it says that the soul and spirit of man — that is to say, the astral body and ego — leave the physical and etheric bodies and continue to exist outside them.

Where, then, are the astral body and ego? This is the question put to us by people who draw their knowledge from the materialistic consciousness of the present day. They naturally cannot conceive that an element of soul may find its place within the bounds of space. At most they can recognise that somewhere or other air exists and that space is pervaded with light — but the idea that soul and spirit exist in space is, for them, beyond the realm of possibility.

This impossibility is but a short way from that other impossibility of conceiving whither the soul and spirit pass when, at the moment of death, they leave the human body. True, modern man says he can “believe” in such things. The moment, however, he begins to make use of his own powers of thought, he finds himself immersed in endless conflicts. These conflicts cease when he strives upwards to Spiritual Science. But the ideas which have then to be assimilated are somewhat strange and unfamiliar to modern man, and he can approach them only slowly and by degrees. At this point let us turn to the consideration of certain facts of spiritual history which today are but little known in the outer world.

We know that the old traditional conceptions, which were incorporated later on into various religions and became matters of faith, may be traced back to primeval wisdom. We know that in ancient times there existed the Mystery centres which really fulfilled the functions alike of churches, places of learning and schools of art. These Mystery centres were the source of all the knowledge which flowed into the masses of the people, and of the impulses determining their activities.

In these centres the initiates dwelt — men who by dint of special training had attained to higher knowledge. As a result of the tests through which they had passed, they had entered into a definite relation with the cosmos — a relation which enabled them to learn, by giving heed to cosmic processes, to the progress of cosmic events, what they wished to know with regard to the world.

It is only the later, more or less corrupt forms of such an understanding that have been preserved for us in external history. You know that in Greek temples, where the oracles were given, certain individuals were wont to pass into a mediumistic condition, and when, at certain times, vapours rose out of the earth, these individuals fell into a state of consciousness which at the present day would be called “trance” by those who persist in maintaining a superficial attitude towards spiritual things. No true knowledge, no knowledge corresponding to reality can ever be attained through trance; everything is a confused jumble and has no foundation in fact. But in times when the old methods of entering into relationship with the cosmos had already deteriorated and become corrupt, people turned to the oracles as a last resource. And all that was revealed from this trance-like consciousness was looked upon as a revelation of the aims of the Divine-Spiritual Beings behind all cosmic processes. Men ordered their lives in accordance with the utterances of these oracles.

Now at the time when men turned to the oracles, they had already lost the faculties which had once been possessed by the initiates in the Mysteries. That was why they relied upon other and more external means for regulating their actions. I shall now try to make clear to you one of the ways by which, in very ancient times, those initiated into the Mysteries penetrated into the secrets of the universe, into secrets which expressed the purposes of the Divine-Spiritual Beings whose mission it is to direct and govern the phenomena of Nature. Such initiates, after they had undergone a long period of preparation during which they so worked upon their whole being that they were able to observe the more subtle life-processes, finally reached a point in their development when, gazing upon the rising sun, they entered into a definite mood. This was a practice to which the old initiate constantly applied himself. He tried to become spiritually receptive to all that took place at daybreak. When the sun was slowly rising above the horizon, a feeling of awe and intense inner devotion was called up in the soul of the initiate. It is difficult today to form any conception of this mood — it was a feeling of the deepest reverence combined with a yearning for knowledge.

A last echo of this mood can, I think, still reach us from the outer world when we read the wonderfully beautiful description of the rising sun by the German poet and writer, Johann Gottfried Herder. This description was, however, written more than a hundred years ago, and it differs from anything that might emanate from some of the insignificant modern poets. For Herder looks upon the sunrise as a symbol of all waking life — not only in Nature, but also in the human soul, in the human heart. The feeling of dawn within the human soul itself, as though the sun were rising from inner depths — this was wonderfully portrayed by Herder when he tried to show how the poetic mood entered into human evolution, and how this poetic feeling had once upon a time been quickened by all that man could experience when he looked at the rising sun.

Still more intensely was the mystery of the sunrise felt by a man such as Jacob Boehme, whose first work was called, as you know, Aurora, or the Coming of Dawn. And the following words from Goethe's Faust: “Up, Scholar, away with weariness — bathe thy breast in the morning red,” are not unconnected with the secrets of the dawn.

The farther we go back in the history of human evolution, the more wonderful do we find the moods that were awakened in the human soul at the moment of sunrise, when the first rays of the morning sun carried down on their waves the pulsating, quickening light of the cosmos. And in the centres of the Mysteries, the old initiates, when they had prepared themselves in a definite way, were able, just at this moment of sunrise, to put their most solemn and sacred questions to the cosmic spirits, and to send these questions, rising from the depths of their hearts, far out into cosmic space.

Such an initiate said to himself: “When the sun sends the first rays of light down upon the earth, that is the best time for man to send his questions out into the wide spaces of the cosmos.” And so the old initiates poured out into cosmic distances the riddles which filled their souls and hearts. They did not, however, look for answers in the trivial way that we are used to in our physical science; they entered into a mood in which they said: “We have now given over our riddles and our questions to universal space. These questions rest now in the cosmos; they have been received by the gods.”

People may think as they like about such things. They were as I have described them; such were the practices in ancient times. Then the initiates waited, and again at night-time they made their hearts ready. But now they did not give themselves up to a questioning mood; they made themselves receptive, and in a devotional mood they stood awaiting the rays of the full moon as it rose above the horizon. They felt that now they would receive an answer from the cosmos. In the older Mysteries this was a very usual procedure. At certain times, questions and riddles were sent out into cosmic space, and the answers were sent back to earth by the gods through the rays of light from the full moon.

In this way man communed with the cosmos. He was not then so proud that he turned over certain questions in his head, as a modern philosopher might do, and then immediately expected an answer. He was not so conceited as to believe that he could sit down with a piece of paper in front of him, and by means of the human brain alone solve the great riddles of existence. Rather did he believe that he must hold counsel with the divine-spiritual powers working and weaving in the cosmos if he were to discover the answers to cosmic riddles. For he knew: “Outside me, in the cosmos, I do not find merely the content of my ordinary sense-perceptions. A spiritual element is everywhere living, working and weaving. And at the moment when the rays of the sun penetrate to me, I can myself send out to meet them the whole content of my will.” This secret has been completely lost to modern research. At one time, however, such things were understood by man and lived in him as true knowledge and wisdom. In Europe, one of the last to reserve this tradition was Julian the Apostate. He was imprudent enough to take these things seriously, and as a result he fell a victim to his enemies.

Nowadays men describe the sun by saying that it sends its rays down upon the earth. The old initiate would have said: “That is only the physical aspect. The spiritual truth is that men live upon the earth and upon the earth they develop their will, and while the rays of the sun pour down from the heavens upon the earth, man can send his will out into the direction of the sun — far out into cosmic space.” On the waves of the will which as it were streams out from the earth towards the sun, the old initiates sent forth their questions into the cosmos. And while a man of today says: “There on the other side is the moon, and the moon sends its rays down upon the earth” — the old initiate said: “That again is only the physical aspect. The truth is that thoughts are brought down to the earth on the waves of the moonlight.” Thus the old initiate entrusted his questions to the rays of will which stream up, from the earth towards the sun, and he received the answers from the rays of thought which come down to the earth from the moon.

Modern science knows only one side of the picture. The scientist sees only the physical properties of sun and moon. The old initiate said: “While the sun continually sends its light down upon the earth, the earth sends its rays of will — the combined will-forces of all the human beings living on earth — into the cosmos. And when man allows the light of the moon to shine upon him, rays of thought are sent down to him from out of the cosmos.”

The human organism has undergone many changes. Anyone, therefore, who is today seeking super-sensible knowledge cannot proceed in the old way. Man's power of understanding is cruder than it was in ancient times. It is true, of course, that even today the rays of his will stream out into the cosmos. But he no longer feels that the rays of his will could carry his questions out into the cosmos; they no longer burn within him, as once they did. He has become too intellectual, and the intellect cools the intensity of all questions. We have very little feeling or the insatiable yearning which once existed in man for knowledge of the most sacred riddles of the universe. We are no longer passionately eager for knowledge; we are merely inquisitive and would like to know everything as quickly as possible without taking the trouble really to understand the world around us.

In our present age only lovers like to dream in the moonlight! Men of learning would deem it frightful superstition if they were asked to believe that answers to the most burning riddles of existence could be brought down to them by the rays of the moon. For modern man, the world is utterly bereft of the spirit, and he understands nothing of the spirit which reveals itself everywhere in the world; or, if he speaks of the spirit he does so in a vague, pantheistic sense, with no concrete knowledge of how, for instance, the rays of the will are related to the rays of the sun, how human forms of thinking are related to the light coming from the moon.

By means of an initiation suited to modern times, however, we are enabled to enter once more into relationship with the cosmos and with the spirit of the universe. The only difference is that the modern intellect has to do it in another way. The preparatory exercises leading to initiation are described in my books, particularly in Knowledge of the Higher Worlds and Its Attainment The purpose of such exercises is to bring the man of today to a point at which it is possible for him really to receive answers to his questions — not merely in his modern pride to turn the questions over in his head, and expect answers to arise from his own brain. The latter method may indeed result in exceedingly clever ideas; but mere “cleverness” can never lead to true answers to the riddles of life. This continual turmoil in his head shuts man off from the universe.

The modern initiate must also ask questions, but he must have patience and not expect to receive the answers immediately. The modern initiate gradually reaches a stage in his development at which he no longer merely observes the outer world in order to satisfy his curiosity with the impressions received through his eyes, ears and other senses. True, he receives external impressions by means of his senses, but while he observes just as definitely, just as intimately as others, all that is around him — the flowers, the sun, moon, stars, other human beings, plants and animals — while he turns his senses in all directions, and allows all these external impressions to flow through and into him, he sends out to meet them a current of force from his own being. And it is this force which represents the question he wants to ask.

Such a man looks, maybe, at a beautiful flower. He does not, however, look at it merely passively, but fixes his gaze upon its yellow colour, and allows yellow to make an impression upon him, At the same time he sends his question out towards the yellow of the flower; he plunges the questions and riddles of existence into the colour yellow, or perhaps into the rosy colour of the sunrise or into some other perception. He does not render up all the questions of his heart to one particular impression — as, for example, to the impression of the rising sun — but he pours them out into each and all of his sense-perceptions. Were he now to expect to receive his answers from these sense-perceptions themselves, it would be just as if an old initiate had sent his problems out towards the sunrise and had then expected the answers to come from the sun, instead of waiting, as we know he did, until the time of the full moon. The old initiate had to wait at least fourteen days; for it was at the time of the new moon that he put his questions to the rising sun, and he received his answers only when the moon was full.

A modern philosopher would hardly be prepared to wait as long as fourteen days. By that time he would expect his book to be in the hands of the printers; or, let us say, he would have expected this before it became so difficult to find a publisher! Today, however, he must again learn to have patience. When a man delivers his questions over to the impressions of his senses, when he allows these questions to be plunged in all manner of things, he must not expect that these same sense-impressions will immediately bring him anything in the nature of a revelation. He must wait — and this is easy for him if he has carried out the preparatory exercises for a long enough time — wait often for a long, long while, until at last all that he has rendered up to the world outside rises up within him in the form of an answer. Should you throw out questions at random, in a haphazard kind of way, you might perhaps receive fortuitous answers of a kind — answers which might afford certain people a measure of egotistical satisfaction — but of one thing you may be sure: they would not be real answers. You must cast your problems into flower and ocean, into the great vault of heaven and its stars, into everything which comes to you as an impression from without — and you must then wait until sooner or later the answers emerge from your innermost being. You have not got to wait for exactly fourteen days; it is not for you to determine, as the old initiates were able to do, the duration of the period. You have merely to wait until the right moment comes, the moment when all that was previously external impression becomes inward experience, and the answer rings from your own inner being

The whole art of spiritual investigation, of investigation of the cosmos, consists in being able to wait, in not imagining that answers will be immediately forthcoming. It follows also, as a matter of course, that definite questions must be put if answers are to be obtained. Should you enquire from those who have already obtained true knowledge, as this is understood in the sense of modern initiation, you will hear the same thing from them all. Such a man may perhaps tell you the following story: “When I was thirty-five years old I became aware of this or that great problem of existence, and all that I had experienced in connection with it entered profoundly into my being. At that time I entrusted this problem to some particular impression which came to me from the outer world; and when I was fifty years old the solution to the problem arose from within me.”

In days of old, the initiates placed their questions within the womb of space in order that out of space they might be born again. The solar element passed through a lunar metamorphosis. Today the riddles that man would fain unravel, all that he fain would learn in converse with spiritual Beings, must first be laid by him within the stream of time. The cosmic element must appear once more, born out of the human soul after a period of time determined by the cosmic powers themselves. But it is necessary for man to reach a point where he is able to feel and know when a divine, cosmic answer stirs within him, and to distinguish between such an answer and one that is merely human.

Thus the real content of ancient initiation is still present, but in another form. It is, however, necessary to be quite clear about the following. If a man desires to penetrate into the great mysteries of existence, he must be able to enter into a spiritual relationship with spiritual Beings, with cosmic Beings. He must not remain a hermit in life, he must not try to settle everything to please himself in his own egotistical way. He must be willing to wait until the cosmos gives him the answer to those riddles and problems which he has himself sent out into cosmic space.

It is evident that if a man has once learnt to send the forces of his soul out into the cosmos and to receive cosmic forces into himself he is much better able to understand the mysteries of birth and death than he was before he had attained to such knowledge. When a man has begun to understand how the element of will inherent in the soul streams out towards the rays of the sun, how it streams into all the sense-impressions he receives from the outer world — he also begins to understand how his soul and spirit stream out into the universe on the waves of a spiritual element, of a cosmic element, when his physical body has fallen a victim to the forces of death. Moreover, he learns to understand how spirituality is brought back again to earth by the moon, by the moonlight. He realises that his highest thoughts are given back to him from cosmic space. For although in this present age thoughts rise up from within man's own being, it is, nevertheless, the lunar element in the human organism that generates the thoughts.

In addition to all this, a man who has had these experiences learns to measure the true significance of certain transitory phenomena which stand, as it were, midway between processes regarded as physical and cosmic in their nature, and those which are cosmic and spiritual. The man of today, owing largely to his materialistic education, describes everything from the physical point of view. He says: “An eclipse of the sun is due to the fact that the moon comes between the sun and the earth, cutting off the rays of the sun.” This is a physical explanation, built up from physical observation and as obvious as if we were to say: “Here is a light, and there an eye. If I place my hand in front of the eye, the light will be darkened.” As you see, it is a purely physical, spatial explanation, and that is as far as modern consciousness goes.

We must strive once more for a true knowledge of such phenomena. They are not of everyday occurrence, and on the comparatively rare occasions of their appearance they should be studied not only from their physical but also from their spiritual aspect.

At the time of a solar eclipse, for instance, something totally different takes place in the part of the earth affected from what is happening when there is no eclipse. When we know that on the one hand the rays of the sun penetrate down to the earth and on the other hand the forces or rays of will stream out to meet the sun, it is possible to form some idea of how a solar eclipse can affect these radiations of will which are altogether spiritual in their nature. The sunlight is blocked by the moon; that is a purely physical process. But physical matter — in this case the body of the moon — is no obstacle to the forces streaming out from the will. These forces radiate into the darkness, and there ensues a period of time, short though it may be, in which all that is of the nature of will upon the earth flows out into universal space in an abnormal way. It is different altogether from what takes place when there is no eclipse. Ordinarily, the physical sunlight unites with the radiations of will streaming towards it. When there is an eclipse, the forces of will flow unhindered into cosmic space.

The old initiates knew these things. They saw that at such a moment all the unbridled impulses and instincts of humanity surge out into the cosmos. And they gave their pupils the following explanation. They said: Under normal conditions the evil impulses of will which are sent out into the cosmos by human beings are, as it were, burned up and consumed by the rays of the sun, so that they can injure only man himself, but can do no universal harm. When, however, there is an eclipse of the sun, opportunity is given for the evil which is willed on earth to spread over the cosmos. An eclipse is a physical event behind which there lies a significant spiritual reality.

And again, when there is an eclipse of the moon, the man of today merely says: “Now the earth comes between the sun and the moon; hence we see the shadow cast upon the moon by the earth.” That is the physical explanation. But in this case also the old initiate knew that a spiritual reality was behind the physical fact. He knew that when there is an eclipse of the moon, thoughts stream through darkness down upon the earth; and that such thoughts have a closer relationship with the subconscious life than with the conscious life of the human being. The old initiates often made use of a certain simile when speaking to their pupils. It is, of course, necessary to translate their words into modern language, but this is the gist of what they said: “Visionaries and dreamers love to go for rambles by moonlight, when the moon is full. There are, however, certain people who have no wish to receive the good thoughts coming to them from the cosmos, but who, on the contrary, are desirous of getting hold of evil, diabolical thoughts. Such people will choose the moment of a lunar eclipse for their nocturnal wanderings.”

Here again we approach a spiritual reality in a physical event. Today we must not absorb such teaching in its old form. Were we to do so, we should be led into superstition. But it is very necessary to reach a point at which we are able once more to perceive the spiritual which permeates all cosmic processes. Eclipses of the sun and moon, recurring as they do in the course of every year, may really be looked upon as “safety-valves.” A safety-valve is there to avert danger, to provide an outlet for something or other — steam, for instance — at the right moment. One of the safety-valves which makes its appearance in the cosmos and to which we give the name of a solar eclipse, serves the purpose of carrying out into space in a Luciferic way, the evil that spreads over the earth, in order that evil may work havoc in a wider, less concentrated sphere. The other safety-valve, the lunar eclipse, exists for the purpose of allowing the evil thoughts which are present in the cosmos to approach those human beings who are desirous of being possessed by them. In matters of this kind people do not, as a rule, act in full consciousness, but the facts are nevertheless real — just as real as the attraction of a magnet for small particles of iron. Such are the forces at work, in the cosmos — forces no less potent than the forces we analyse and investigate today in our chemical laboratories.

Man will not be able to free himself from the forces in his being which tend to drag him downwards until he develops in himself a certain feeling for spiritual concepts such as these. Then only will the path leading to a true comprehension of birth and death be opened up to humanity. And such a comprehension and understanding is sorely needed by humanity today, when men are plunged in spiritual darkness. We must learn again what it really signifies when the sun sends its light towards us. When the sunlight streams towards us, the surrounding space is made free for the passage of those souls who must leave their physical bodies and make their way out into universal space. When the sun sends its light down to earth, the earth sends human souls out into cosmic space, where these souls undergo many metamorphoses. Then, in a spiritual form, they approach the earth once more, passing in their descent through the sphere of the moon, and taking possession once again of a physical body which has been prepared for them in the stream of physical heredity. It will not be possible for us to enter into a right relationship with the universe until such time as we begin to feel and experience these things in a real and living way.

Today we learn astronomy, spectroscopy and so on. We learn how the rays of the sun penetrate down to earth, and we fondly imagine that there is nothing more to be said. We learn how the rays of the sun fall upon the moon, and from the moon are reflected back again to earth, and we look upon the moonlight in this way only, taking into consideration merely its physical aspect. By such means the intellect is brought into play. Intellectual knowledge cuts man off from the cosmos and tends to destroy inner activity of soul. This inner life of soul can be reawakened, but man must first win back for himself his spiritual relationship with the cosmos. This he will be able to do only when he is once more to say to himself: “A man has died. His soul is radiating out towards the sun. It streams out into the cosmos, traveling the path made for it by the rays of sunlight, until it comes into a region where space has an end, where one can no longer speak in terms of three dimensions, but where the three dimensions are merged into unity. In this region, beyond space and beyond time, many and various things happen: but later on, from the opposite direction, from the direction of the moon, of the moonlight, the soul returns once more and enters into a physical human body, is born again into earthly life.”

When man learns once more that the souls of the dead go out to meet the light rays of the sun, that the shining beams of the moon draw the young souls back again to earth, when he learns to feel concretely how natural processes and phenomena are everywhere permeated with spirit — then there will arise once more on earth a knowledge which is at the same time religion; a truly devotional knowledge. Knowledge that is based entirely upon materialism can never become religion. And religion that is founded on faith alone, that does not spring from the fountain of knowledge, can never be made to harmonise with all that man sees and observes in the universe around him. Today men still repeat certain prayers from ancient times. And if anyone maintains — as I have done in the booklet entitled “The Lord's Prayer” ¹ — that deep spiritual truths are concealed in these ancient prayers, the clever modern people say: That is mere visionary dreaming, mere fantasy. But it is not fantasy; it is based on knowledge of the fact that these prayers, which can be traced back to ancient times, and which tradition has preserved for humanity, have been conceived out of a profound understanding of cosmic processes. We must win back for ourselves once more a knowledge and an understanding that will enable us to call up in our souls a feeling akin to religion whenever we are confronted by great cosmic events. We must be able to say, with the men of old: “O sun, thou sendest towards me the rays of thy light. These rays form a pathway to me upon earth — and along this pathway, but moving in the other direction, the souls of human beings, the souls of the dead stream out into cosmic space.” And again: “O moon, thou shinest down with gentle radiance upon the earth from thy place in the heavens. And borne on the waves of thy gentle light from far cosmic spaces, are those souls who are on their way once more into earthly existence.”

That is how we can find again the connection between the light and radiance of the outer world and all that lives and weaves in the inner being of man himself. We shall then no longer say thoughtlessly: “Man is surrounded by the physical universe and he can form no conception of what will become of his soul, when, separated from the body, it passes out into this purely material universe.” On the contrary, we shall know that while the piercing rays of the sun make their way through space, they are all the time working towards the forces streaming out from the human will, and preparing a pathway for them. We shall recognise also that the moon does not shed its gently undulating light over the earth without aim or purpose, but that a spiritual element surges and streams through space, borne on the waves of the moon-beams.

When once perceptions such as these enter into our consciousness, we shall no longer be able to look with indifference on a plant, let us say, when it is bathed in the light of the early morning sun. For at such a moment very special processes are taking place in the plant. It is then that the juices in the plant are carried up by its delicate vessels into blossom and leaf. It is then that the rays of the sun, as they fall upon the plant, make way for the forces of will coming from the earth. And it is not only the juices described by our modern scientists which stream through the plant at such a moment; those forces of will which have their seat in the depths of the earth, stream upwards also from the root of the plant into its flower. And in the evening, when leaves and petals close, when the rays of the sun no longer prepare a pathway for the emanations of will streaming upwards from the earth, the inner activity of the plant ceases for a time, and its life rests.

The plant, however, is also exposed to the gentle light of the moon. The moonlight does not cast its spell on lovers only — it has an influence too on the sleeping plant. Interwoven with the moonlight, cosmic thought streams down into the plant and works within it.

Thus in the plant-world we learn to look for the combined forces of “earthly will” and “cosmic thought.” And we study the form of many different plants in order to discover how far each one is woven out of “cosmic thought” and of “earthly will.” And when we learn how spiritual, healing forces spring up from these cosmic thoughts, and from this earthly will, the healing properties of plants make themselves known to us, and we learn to see in the plant the medicinal herb. But it is only when one has attained to an intimate knowledge of cosmic processes that it becomes possible to recognise the remedial potentialities of the several plants.

We must win this knowledge afresh. We must reach the point, when we can understand how the human head is actually moulded in the image of the earth herself. In the human embryo it is the head which first takes shape. It is moulded in the likeness of the earth, and the rest of the body is joined on to it. When the human head is bathed in light, and the sunlight penetrates it, then that which in the human head is analogous to “earthly” will shines out into the cosmos with a living power.

If, now, we consider a plant whose root contains the forces of “earthly will” in marked degree, we can be sure that the root of such a plant seeks continually to evade the light of the sun; and we can be equally sure that it is specially subject to the influence of the moonlight, which, feebly though its rays seem to us to shine down upon the earth, nevertheless penetrates right through to the roots of the plants.

If, by burning the root of such a plant, we bring to it the element of light, and if we preserve the ashes thus obtained and make a powder out of them, then we have the means to prove how such a powder is able, by virtue of the cosmic processes inherent within it, to work upon the human head, for the forces of will in the head are similar in their nature to the forces of will in the earth. The point is that we should learn to fathom the connection which everywhere exists between matter and spirit — a connection which does not differ whether we are dealing with the smallest particle of matter or the greatest mass. Then we shall be able to do something which at present holds good only for mathematics; we shall be able to apply to the whole realm of nature truths which first come to us as purely spiritual apprehensions.

A cube, we know, is made up of six squares. Such a thing can be spun out of thought; it is a thought-picture. In salt, in ordinary cooking-salt, we find the cube again in nature herself, and here we discover the connection between a spiritual principle — something “thought out” — and a material substance in outer nature. But I ask you: — What does the average man of today know of the degree in which spiritual forces — cosmic forces of thinking, earthly forces of will — are present in the root of any particular plant? And yet the process is the same as that which we carry out today, albeit in the most abstract manner possible, when we first conceive of the cube, and then proceed to find it again in ordinary salt.

What we do today only when we are thinking in terms of mathematics, we must learn to do again with everything that comes within the range of the human soul. The study of mathematics does not, as a rule, give rise to a devout, religious attitude of mind. Such a man as Novalis could, it is true, be rapt in devotion when given up to the study of mathematics. For Novalis, the science of mathematics was a great and beautiful poem. But one comes across few people who enter into a devout mood of soul when studying mathematics!

When, however, we go a step farther, when we conjure up the spirit from the depths of man's being and bear this spirit out into the cosmos, where of course it already is (one merely learns to recognise it again) — then science becomes permeated with religion; harmony between religion and science is once again achieved.

https://rsarchive.org/Lectures/GA213/English/APC1960/19220625p01.html