Aether Force

Ulrich Mengel - How you turn a triangle inside out https://youtu.be/uq71b1tl8sE?si=ImaBUxPjw_h06hE5

Weaponizing the Noosphere: Cybernetic Entrapment of The Human Heart-Mind https://limitedhangout.wtf/teilhard/ "When noosphere means “mind only” (sphere of mind) then the heart can be cut off. The noospheric realm then becomes one devoid of soul and meaning. As the mind becomes mapped (and hacked) by neuroscience then the soul becomes nothing but digital bits, ones and zeroes. Those digital bits will be surveilled and then disaggregated from each other and sent across the spatial web in the internet of bodies. They will be digitized soul fragments, a monstrous updating of the ancient shamanic insight concerning soul loss. To use the language of Rudolf Steiner this is the ultimate (evil) goal of the energy of Ahriman—the desire to enslave humanity into non-material materiality, i.e. digital, virtual, or augmented (pseudo)materiality. This dystopic nightmare is a parasitic noosphere preying upon human autonomy, on animals and all sentient beings, down to the very rocks and mineral themselves. Teilhard’s vision of greater individuality and greater interrelationship mutually reinforcing and necessitating each other becomes perverted towards the vision of a Global Brain, a techno-fascist super-organism supra-ordinate to human individuality and relationship (and their healthy balance). This techno-fascist Global Brain will be “artificially” intelligent in nature." Barbara Hubbard, “Christ Consciousness”, and Cybernetic Transhumanity https://unlimitedhangout.com/2022/05/investigative-reports/barbara-marx-hubbard-godmother-of-transhumanism-and-synthetic-spirituality/ "Hubbard’s vision of trans-evolution through a superorganic cyber-nervous system was inspired by the tech-Gnostic prophesies of Pierre Teilhard de Chardin and the “design science revolution” of R. Buckminster Fuller [8]. Teilhard de Chardin was a eugenicist Jesuit priest who preached a trans-Gnostic gospel of spiritual, or “noetic,” evolution through the awakening of universal consciousness through the “noosphere.” Fuller was an eminent futurist and the godfather of the design science revolution, which prototyped “synergetic” models of evolutionary architecture, such as the geodesic dome. Both Teilhard de Chardin and Fuller professed their faith in the “Cosmic Christ Consciousness” of noospheric evolution, which Hubbard likewise idolized as the crux of humankind’s cybernetic evolution into a trans-technological collective." Teilhard De Chardin - The Omega Point and the Noosphere ┃ Formscapes https://www.youtube.com/watch?v=KOQT-Bo2wZE "In this video we look at the thought of French Paleontologist, Cosmologist, WWI veteran and Jesuit Priest, Teilhard De Chardin, and his conceptions of the Omega Point and the Noosphere as articulated in his most significant work, The Phenomenon of Man." Teilhard de Chardin & Rudolf Steiner: On the Sacrality of the Earth ┃ Robert McDermott https://www.youtube.com/watch?v=eiO0oPpn4CU Scientific Evidence for the Existence of a True Noosphere - Foundation for a Noo-Constitution - Roger Nelson https://teilhard.global-mind.org/papers/pdf/noosphere.forum.4.pdf #noosphere #Teilhard #Steiner #transhumansism

"The Anthropocene has created a new cartography. It moves between the rejection of scientific disciplines, overcoming dualism and a change of coordinates with which to interpret the world. The Anthropocene unites two fields of knowledge: geology and anthropology. The “Axial Age” divides daily practices (the World of life) and the objective view of nature (the World of science). The Anthropocene” by Paul J. Crutzen and Eugene Stoermer has two distinct parts; the first establishes “a period of time”, and the second establishes an “epistemic tool”. This paper is intended to illustrate the epistemological dimension of the Anthropocene. Eduard Suess, Antonio Stopani, Pierre Teilhard de Chardin, Vladimir Vernadsky, etc., anticipated the concept of the Anthropocene a century ago. The hypothesis of the earth as a “living organism” is inspired by the Goethean Science or Naturwissenschaft of Johann Wolfgang von Goethe. It reinforces the character of “rupture” that the Anthropocene has. The Gaia Hypothesis, which is built from elements of Earth science systems, sees the pressing need for a global system and to overcome the barriers between disciplines. " Owen Barfield, Teilhard de Chardin and the Evolution of Consciousness https://owenbarfield.org/BARFIELD/Barfield_Scholarship/Sherman/Four.htm "Barfield had a quite significant admiration for the work of Teilhard de Chardin. Certainly, Barfield was impressed enough to include The Phenomenon of Man in a very select list of thirteen works (including also Berdyaev, Eliade, and Guenon) recommended to those wishing to study the evolution of consciousness further. At the same time however, Barfield never hid his reticence regarding areas of Teilhard's thought and frequently suggested Teilhard as an example of a great and courageous mind still subject to the residue of unresolved positivism. Recall that the residue of unresolved positivism reveals itself primarily in the persistence of the notion of an unbridgeable gulf between the mental world and the material world. Therefore, as we try to understand Barfield's criticism of Teilhard we ought to search for just such a persistence in the thought of the Jesuit paleontologist. Indeed, upon close examination such a mind/body-world gap does reveal itself in Teilhard's thought. Brilliant as it is, Teilhard's system is what Barfield calls camera-consciousness. Like a camera, he is always looking at but never into what he is seeing.[20] Unlike the phenomenology of Husserl or Merleau-Ponty, Teilhard's phenomenology never describes consciousness from the inside (that is, the subject's experience of consciousness).[21] Eschewing the formers' analysis of subjectivity, Teilhard equates his phenomenology with the scientific–presumably objective–point of view.[22] His analysis of consciousness relies almost entirely on external indicators (e.g., skull size or technological artifacts).[23] This leads N. M Wildiers to say that Teilhard's observation of consciousness is always an observation from the outside. He writes: Whereas the contemporary phenomenologists incarcerate themselves, so to speak, in the study of the interiority, Teilhard's reflections merely bring him to the point of that interiority without seeking to penetrate further into it (emphasis mine)… Teilhard's cosmic phenomenology leads ultimately to a very marked accentuation of "interiority", although without much attempt to examine this in its inner structure.[24] " Transhumanism or Ultrahumanism? Teilhard de Chardin on Technology, Religion and Evolution https://www.academia.edu/8474707 "Transhumanism is a term used to describe the enhancement of human life through technology, seeking to overcome biological limits. Teilhard de Chardin has been described as a transhumanist, but a closer examination of his ideas reveals his distinction of ultrahumanism, a deepening of the whole evolutionary process in and through the human person. This paper examines ultrahumanism and Teilhard's vision of technology in the evolution of religion."

Pierre Teilhard de Chardin & the Noosphere 📚 Archive.org Collection https://archive.org/details/TheDivineMilieu Pierre Teilhard de Chardin: a visionary in controversy https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8626383/ "Teilhard de Chardin developed an evolutionary vision of our planetary future, currently developing from a sphere of life, or biosphere towards a sphere of mind, or noosphere. As a visionary, Teilhard was not only on the brink of formulating the internet, but he also anticipated current academic efforts to understand globalization, as well as human, cultural and technological evolution. However, his ideas are sources of enduring controversies in both scientific and theological circles. Here I uncover some of the core reasons why his ways of thinking and writing are often problematic, and propose a way forward. This note aims to introduce Teilhard’s central article about the noosphere (The Formation of the Noosphere, 1947), but can also be read as an independent introduction to Teilhard’s system of thought. A detailed exegesis of Teilhard’s article is available as a supplementary document." Pierre Teilhard de Chardin’s Phenomenology of the Noosphere https://link.springer.com/chapter/10.1007/978-3-030-84570-4_7 "he is credited with having anticipated Gaia theory (King, 2006), the global village concept (McLuhan, 1962), the Internet (Barlow, 1992; Cobb, 1998), the WWW (Garreau, 2005, p. 256; Greenfield, 2014, p. 9), transhumanism (Delio, 2014; Steinhart, 2008), the “global brain” (Stock, 1993), and the Anthropocene (e.g. Crutzen, 2002; Steffen et al., 2011)." Teilhard & Steiner - Cosmogenesis in Light of Anthroposophy https://footnotes2plato.com/2010/05/10/teilhard-and-steiner-cosmogenesis-in-light-of-anthroposophy/ “We have within us mirror images of the great cosmos,” says Steiner, “and the members of our constitution–material, ether, astral, and I-being–are really realms of divine beings.”[51] The human being has come during the past 500 years to feel increasingly disoriented and alienated from the numinous dimension of the universe. We have great trouble recognizing our reflection in the stars above, and for most, the human constitution has been reduced to but one real member: the physical body.[52] But, if Steiner is correct, a seed has already been planted in our souls with the potential to restore our vision of the spiritual world bordering that of the physical senses. Teilhard’s vision of cosmogenesis unified by Christ’s love is an example of the kind of etheric perception that Steiner predicts will become more prevalent in the coming years." “See that ye be not troubled.” https://anthropopper.com/2023/08/13/see-that-ye-be-not-troubled/ This article has some excellent comments on Steiner and Chardin: "Yet, any serious look at Teilhard de Chardin, and the reason I see him as a definite and positive corollary to Rudolf Steiner, and especially concerning the Etheric Christ, is that he was a true Manichean, which embraces both spirit and matter at the same time. This is the essential thing. I link here to a recent post concerning the real nature of Manichaeism, and Steiner’s definition of it. As such, Teilhard embraced every aspect of the world as Spirit and Matter, i.e., Geosphere, Biosphere, Noosphere. His issues were never about any kind of “unresolved positivism”, except the Jesuits refusal to allow him to publish, and sending him to China and Mongolia for 20 years in order to get him out of the way." How Anthropocene Might Save the World: Metamorphosis https://ouci.dntb.gov.ua/en/works/9jJNXGw9/ https://www.mdpi.com/2076-0760/11/2/68

Hidden Reality Book Review #3 ┃ Ibrahim Karim Part 3: https://www.youtube.com/watch?v=NC7z5Dy8Aio "Advanced BioGeometry student lecture for the review of Dr. Karim's latest book "Hidden Reality" (covering Part 5 from the book). Part of an ongoing monthly series." Part 1 Part 2    Note: No PDF of the Hidden Reality has surfaced yet. #biogeometry #radiesthesia #shapepower

Regular posting shall resume tomorrow. Thanks for staying in tune.

To achieve this would be, in some sense, to actualize ourselves as microcosm, but, as Owen Barfield acknowledges in a short essay called “Listening to Steiner,” this is a huge burden of responsibility: “not only for man, the microcosm, to believe this but to realize himself as such, implies a greatness of spirit, a capacity of mind and heart, which we can only think of as superhuman rather than merely human.” If they are even possible to invent, the technologies that MysTech seeks to midwife will no doubt rely for their manifestation upon the inspiration of individual human beings striving along this and similar paths. It’s like science fiction, but better—a compelling myth to live by, one that we can each participate in. We can never, even as scientific materialists, be without a mythos—a narrative horizon for making sense of the world. And some stories are truer to the fullness of our experience than others. Can you remember who and what you are, microcosm?" Footnotes - Vijaya’s talk was an adaptation of an essay “Avogadro’s Number: Is the World Granular?”. - From Rudolf Steiner, Lecture VIII in GA 323: the “Interdisciplinary Astronomy” lecture series. - Monique Pommier, Harmony, the Heartbeat of Creation: The Convergence of Ancient Wisdom and Quantum Physics in the Triune Pulse of Nature’s Forms, ‎Lindisfarne Books 2020. - BioGeometry - From Rudolf Steiner, Lecture I in GA 283: “The Essence of Music and the Experience of Tone” lecture series. - From Rudolf Steiner, Lecture V in GA 275; the “Art As Seen in the Light of Mystery Wisdom” lecture series. - Rudolf Steiner, Interdisciplinary Astronomy: Third Scientific Course (CW 323), SteinerBooks 2020. - Lautsänger - From Rudolf Steiner, Lecture IV in GA 107: “The Being of Man and His Future Evolution” lecture series. - Listening to Steiner (1984) review in Parabola 9.4, 1985, pp. 94–100. - From Rudolf Steiner, Lecture IV in GA 107: “The Being of Man and His Future Evolution” lecture series. - Listening to Steiner (1984) review in Parabola 9.4, 1985, pp. 94–100. Review by Ashton Arnoldy Ashton Kohl Arnoldy is a Ph.D. candidate in the Philosophy, Cosmology, and Consciousness program at the California Institute of Integral Studies; his dissertation aims to bring Owen Barfield and anthroposophy into dialogue with various forms (feminist, postcolonial, ecological, etc.) of contemporary thought. Ashton also creates anthroposophically-inspired multimedia art through a digital project called “Also Known As.” Image by Milad Fakurian

The Lautsänger headphone, designed by the artist and founder of the Lautsänger company Atmani, is one example of a technology designed with (etheric) insights yielded by cymatic research. By integrating centripetal (implosive) movement in the otherwise exclusively centrifugal (explosive) emission of normal audio devices, Lautsänger has produced a listening experience that approaches the toroidal wholeness of natural tone, with actual health benefits. Perhaps, as Doug Smith suggested, another form of mechanical occultism could be attained through the engineering of light-responsive molecular-motors tuned to the oscillations of our own etheric bodies. However we get there, it will be important to remember, as Michael Howard reminded us, that techne (τέχνη) for the Greeks encompassed any art, skill, or craft that involved practical knowledge and expertise, including theater—in contrast with the machinic connotation that the word “technology” typically evokes for us today. Indeed, as Lautsänger CEO Harold Hobelsberger implied, a reintegration of form and function—art, science, and technology—along the lines of techne will be required—for example, through artistic exercises like drawing cymatic processes (not their end products)—if we are to awaken the organs of perception that mechanical occultism corresponds to. The Greek word for “tool” was órganon (ὄργανον) after all; our devices are always extensions of some aspect of ourselves or the spiritual realities we are conduits for. Whether we are observing the beings of Nature, attempting to penetrate the metamorphosis depicted in the planetary seals and capital motifs of the original Goetheanum, or contemplating the spiritual significance of the latter’s stained glass windows, what is crucial in each case is the artistic capacity to lovingly empty ourselves so that the being of the other can enter. This point was especially emphasized by Christoph Broens in his insistence that the healing art of Anthropofonetiks becomes effective only to the extent that the singer is genuinely (lovingly) connected with the spiritual beings which emanate vowels, consonants, and tones. Aré Thoresen made an equivalent claim with respect to the elemental kingdom, underscoring the importance of penetrating through oscillations to connect personally with the elemental beings which he believes give rise to them; only then, says Thoresen, will mechanical occultism be possible. In his potent review of Steiner’s statements about technology and the future of Earth’s evolution, Linnell cited the former’s startling prediction that “in the far distant future, man is to reach the point of projecting his rhythms out into the world again out of the strength of his own inner development.” Though startling, such possibilities are no longer inconceivable, given that we occupy a moment in Earth’s history which scholars of all disciplines have been referring to as the “Anthropocene,” the epoch that dawned once humanity became a geophysical force. In light of anthropogenic climate change, is it not conceivable that we might one day become a galactic force? Projecting our rhythms into the cosmos might sound like hubris, but if there is any possibility that the destructive consequences of our emancipation from cosmic rhythms extend beyond the Earth, perhaps these projections might constitute an extension of the same kind of healing and harmonizing work undertaken in biodynamic agriculture—just at a much larger scale.

What was more or less implicit in Vijaya and Pommier’s talks became more explicit in Doug Smith’s. Life, he insisted with Steiner, is metaphysically fundamental—“the first characteristic of the manifestation of the Word [Logos] as it reverberates throughout the cosmos.” As a molecular geneticist, Smith was able to draw important parallels between Steiner’s esoteric portrayal of Earth’s evolution and the hypotheses of contemporary scientists, filling in gaps left open by the latter’s exclusive focus on the physical dimension of reality. For example, scientists are typically surprised to discover how quickly basic cellular organization emerged on the primeval Earth: as soon as temperatures allowed water to condense on the surface, biological life took off. Following Steiner, Smith surmised that this rapid pace can be attributed to the intentional formative activity of higher beings working their archetypal images into the cosmos from beyond space, organizing evolution at the molecular level for the eventual emergence of physical human beings. “The stars once spoke” verse, a verse which distills so much of anthroposophy’s evolutionary cosmology, naturally came up multiple times throughout the conference. During the Q&A on day three, Ralf Tita from the International School of Cymatics referenced Steiner’s view that the archetypal images weaving the world of the senses had been brought from heaven to Earth as a result of the Incarnation and await rediscovery and creative redeployment through the Goethean method. Andrew Linnell then drew a connection to the following lines of the verse: “In the deepening silence / There grows and ripens / What human beings speak to the stars.” Might our rediscovery and harnessing of these dynamic images constitute, in part, “what human beings speak to the stars”? Cymatics, an interdisciplinary field that focuses on the study of wave-phenomena—especially the capacity of tone to produce coherent geometrical structures or “cymaglyphs”—was well represented at the conference by faculty from the International School of Cymatics. Officially founded in the mid-20th century by the anthroposophical physician Hans Jenny, cymatics is a discipline that promises to connect phenomena as disparate as embryogenesis and the movements of the solar system, much like what Steiner was calling for in a lecture cycle recently published under the title Interdisciplinary Astronomy. Cymatics, said the publisher and poet Jeff Volk in his talk on the history of the discipline, “makes the invisible visible.” As I re-listened to the conference recordings throughout the process of writing this article, the world around me—plants in particular—radiated more vividly than before with hidden powers, prompting me to recall Volk’s stirring insight: “Once one’s eye is open to the cymatic phenomenon, you see it everywhere.” Indeed. The achievement of what Steiner referred to as “mechanical occultism” will undoubtedly depend on deepening our conscious participation in the etheric activity that cymatic experiments mimic.

Vijaya’s description of the physical relationship between microcosm and macrocosm as the most basic form of resonance established an excellent basis for subsequent speakers to speculate about etheric technologies of the future. Monique Pommier’s talk brought the concept of resonance to a further point of conceptual clarity with a metaphysical characterization that issues directly from the phenomena themselves. Drawing from her masterful work Harmony, the Heartbeat of Creation as well as her study of Ibrahim Karim’s “Biogeometry,” she gave a precise definition of resonance: “a phenomena of sympathetic oscillation that results in information exchange.” For example, if a single tuning fork is struck, nearby tuning forks of the same frequency will begin to vibrate—resonate—in unison. Resonance also occurs with tuning forks that are either half or double (self-similar with) the original wavelength, a fact which structures the phenomenon of the octave. She went on to encompass all earthly and cosmic relations in terms of the musical octave: “Every note resonates with its octaves across all scales of magnitude, so that we have in the phenomenon of the octave a natural pathway of communication and exchange between the lowest and highest range of tones and frequencies, way before and beyond the auditory range.” “And because every form in the cosmos is the manifestation of a tone,” she continued, there must be “resonance between the smallest and the largest form in the cosmos—between microcosm and macrocosm—and between their internal components.” Pommier began her talk by tracing the morphological reversal seen in the historical shift from ancient astronomically-aligned temples resonating with life-giving powers of supernature, to modern structures like cell towers which resonate with the subnatural, inadvertently promoting death. Rather than bemoan this reversal, she embraced these new technologies of death as a manifestation of collective will, self-similar with Earth’s decline, and instead looked for counterbalances. The problem is not our harnessing of subnatural forces but the disharmony sowed by our one-sidedness, our forgetfulness of supernature, and unconscious materialism. We need the medicine of balance—of harmony. Importantly, resonance is always observed as a feature—the “back and forth harmonic interplay”—of tone. And tone, said Pommier, echoing Steiner, “lies at the foundation of everything in the physical world.” Tone is identical to the concept of consonance, which, drawing on Johannes Kepler, Pommier said is epitomized in the threefold musical interval of the fifth (e.g., C to G)—a harmony that manifests throughout the rhythms and geometries of Nature as the Golden Mean or Phi, identified by many since antiquity with the cosmic Logos (λόγος). “Tone,” she continued, “integrates into one threefold unit the polarities of fundamental and octave, of center and periphery, which points to the universal polarities of spirit-source and periphery-matter. It is only because the three consonate together into one tone that they can vessel the oneness of being—the indivisibility of Life—into the diversity of forms.” Tone is thus both the literal and metaphorical bridge—the toroidal integration of centrifugal and centripetal movement—for all potential efforts to harmonize or counterbalance the forces of death with the etheric activity of supernature. In the future, Steiner said, “we shall experience the tone as an opening made by the gods from the spiritual world yonder to this physical-material world, and we shall climb through the tone out of the physical-material world into the spiritual world.”

MysTech 2023 Conference Summary Here is a well written summary of the MysTech conference last year with the continued theme of "Resonance". MysTech stands for Mystery Technologies and has offered study groups and guides to to engage Rudolf Steiner indications on science, technology, and the future of the human form. Having led study groups for most of the topics involved, I can say from experience that the study guides are an outstanding introductory resource for anyone wishing to take a deeper dive into Steiner. The guides are mostly Steiner lectures, which hold their own value, so to deepen one's connection with these ideas, I do recommend building a well rounded foundation in Steiner's initial works on Goethe and Philosophy of Freedom as well as the studies of other spiritual scientists from the Natural Science Section of the Goetheanum. I have also been asked to speak within the general themes of Light & Resonance for their 2024 virtual conference in 2024. I am still bouncing back and forth of whether I will come back to study groups or not. I am posting the whole article because the following link has a "3 reads and then you must pay" policy. Summary https://dasgoetheanum.com/en/resonance-as-a-bridge-between-the-spiritual-and-the-physical/ "In his opening remarks for the 7th annual MysTech conference held in August 2023, founder Andrew Linnell described the American organization’s mission: to facilitate the emergence of technologies that will serve human evolution. The theme of the conference—“resonance as a bridge between the spiritual and the physical”—manifested itself in the incredible synergy shared between the speakers over the four-day event. Gopi Krishna Vijaya kicked things off fittingly with his talk “Atomism and Homeopathy” by offering a reinterpretation of modern physics that includes the etheric dimension of reality.1 Contemporary scientists dismiss homeopathy as pseudoscience due to the extreme dilutions that exceed what’s known as the Avogadro number—the minimal measurement standard for substances. This deviation leads to the belief that homeopathy’s efficacy is no more than a placebo effect. Vijaya proposed that we instead view the Avogadro number as a nano-rhythm that permeates the physical world, the recognition of which allows us to consciously perceive interconnections. Vijaya then connected the Avogadro number to our daily experiences by comparing the number of breaths a person takes in a day (a microcosmic cycle) with the macrocosmic “breath” cycle of the equinoxes around the ecliptic, known as the Platonic Year or day of Brahma. This comparison yields a difference of 10^7—about the same difference as the speed of light compared to our everyday perception of speed. Vijaya then cubed that number, resulting in a value close to the Avogadro number. He made the compelling suggestion that the Avogadro number symbolizes a condensed rhythm of the stars in our experience of physical substance. In Vijaya’s expanded perspective, homeopathic dilution becomes a method for releasing a substance from different levels of earthly condensation, releasing its archetypal dynamism into the creative activity of the ethers. Vijaya acknowledged that his calculations are not exact, but approximate, resembling the improvisational yet structured patterns of organisms rather than the rigid nature of crystalline forms. This accords with Steiner’s statements about the lively and ultimately discommensurate movements of our solar system; if they were commensurate, commonly measurable, and subject to precise calculation, said Steiner, the solar system would “be brought to a stand-still”—it would die.

To achieve this would be, in some sense, to actualize ourselves as microcosm, but, as Owen Barfield acknowledges in a short essay called “Listening to Steiner,” this is a huge burden of responsibility: “not only for man, the microcosm, to believe this but to realize himself as such, implies a greatness of spirit, a capacity of mind and heart, which we can only think of as superhuman rather than merely human.”10 If they are even possible to invent, the technologies that MysTech seeks to midwife will no doubt rely for their manifestation upon the inspiration of individual human beings striving along this and similar paths. It’s like science fiction, but better—a compelling myth to live by, one that we can each participate in. We can never, even as scientific materialists, be without a mythos—a narrative horizon for making sense of the world. And some stories are truer to the fullness of our experience than others. Can you remember who and what you are, microcosm?" Footnotes - Vijaya’s talk was an adaptation of an essay “Avogadro’s Number: Is the World Granular?”. - From Rudolf Steiner, Lecture VIII in GA 323: the “Interdisciplinary Astronomy” lecture series. - Monique Pommier, Harmony, the Heartbeat of Creation: The Convergence of Ancient Wisdom and Quantum Physics in the Triune Pulse of Nature’s Forms, ‎Lindisfarne Books 2020. - BioGeometry - From Rudolf Steiner, Lecture I in GA 283: “The Essence of Music and the Experience of Tone” lecture series. - From Rudolf Steiner, Lecture V in GA 275; the “Art As Seen in the Light of Mystery Wisdom” lecture series. - Rudolf Steiner, Interdisciplinary Astronomy: Third Scientific Course (CW 323), SteinerBooks 2020. - Lautsänger - From Rudolf Steiner, Lecture IV in GA 107: “The Being of Man and His Future Evolution” lecture series. - Listening to Steiner (1984) review in Parabola 9.4, 1985, pp. 94–100. - From Rudolf Steiner, Lecture IV in GA 107: “The Being of Man and His Future Evolution” lecture series. - Listening to Steiner (1984) review in Parabola 9.4, 1985, pp. 94–100. From Rudolf Steiner, Lecture I in GA 283: “The Essence of Music and the Experience of Tone” lecture series. - From Rudolf Steiner, Lecture V in GA 275; the “Art As Seen in the Light of Mystery Wisdom” lecture series. - Rudolf Steiner, Interdisciplinary Astronomy: Third Scientific Course (CW 323), SteinerBooks 2020. Lautsänger. -From Rudolf Steiner, Lecture IV in GA 107: “The Being of Man and His Future Evolution” lecture series. -Listening to Steiner (1984) review in Parabola 9.4, 1985, pp. 94–100. Ashton Arnoldy -Ashton Kohl Arnoldy is a Ph.D. candidate in the Philosophy, Cosmology, and Consciousness program at the California Institute of Integral Studies; his dissertation aims to bring Owen Barfield and anthroposophy into dialogue with various forms (feminist, postcolonial, ecological, etc.) of contemporary thought. Ashton also creates anthroposophically-inspired multimedia art through a digital project called “Also Known As.” Image by Milad Fakurian

In his potent review of Steiner’s statements about technology and the future of Earth’s evolution, Linnell cited the former’s startling prediction that “in the far distant future, man is to reach the point of projecting his rhythms out into the world again out of the strength of his own inner development.”9 Though startling, such possibilities are no longer inconceivable, given that we occupy a moment in Earth’s history which scholars of all disciplines have been referring to as the “Anthropocene,” the epoch that dawned once humanity became a geophysical force. In light of anthropogenic climate change, is it not conceivable that we might one day become a galactic force? Projecting our rhythms into the cosmos might sound like hubris, but if there is any possibility that the destructive consequences of our emancipation from cosmic rhythms extend beyond the Earth, perhaps these projections might constitute an extension of the same kind of healing and harmonizing work undertaken in biodynamic agriculture—just at a much larger scale. To achieve this would be, in some sense, to actualize ourselves as microcosm, but, as Owen Barfield acknowledges in a short essay called “Listening to Steiner,” this is a huge burden of responsibility: “not only for man, the microcosm, to believe this but to realize himself as such, implies a greatness of spirit, a capacity of mind and heart, which we can only think of as superhuman rather than merely human.”10 If they are even possible to invent, the technologies that MysTech seeks to midwife will no doubt rely for their manifestation upon the inspiration of individual human beings striving along this and similar paths. It’s like science fiction, but better—a compelling myth to live by, one that we can each participate in. We can never, even as scientific materialists, be without a mythos—a narrative horizon for making sense of the world. And some stories are truer to the fullness of our experience than others. Can you remember who and what you are, microcosm?

Cymatics, an interdisciplinary field that focuses on the study of wave-phenomena—especially the capacity of tone to produce coherent geometrical structures or “cymaglyphs”—was well represented at the conference by faculty from the International School of Cymatics. Officially founded in the mid-20th century by the anthroposophical physician Hans Jenny, cymatics is a discipline that promises to connect phenomena as disparate as embryogenesis and the movements of the solar system, much like what Steiner was calling for in a lecture cycle recently published under the title Interdisciplinary Astronomy.7 Cymatics, said the publisher and poet Jeff Volk in his talk on the history of the discipline, “makes the invisible visible.” Digital image by mymind As I re-listened to the conference recordings throughout the process of writing this article, the world around me—plants in particular—radiated more vividly than before with hidden powers, prompting me to recall Volk’s stirring insight: “Once one’s eye is open to the cymatic phenomenon, you see it everywhere.” Indeed. The achievement of what Steiner referred to as “mechanical occultism” will undoubtedly depend on deepening our conscious participation in the etheric activity that cymatic experiments mimic. The Lautsänger headphone, designed by the artist and founder of the Lautsänger company Atmani,8 is one example of a technology designed with (etheric) insights yielded by cymatic research. By integrating centripetal (implosive) movement in the otherwise exclusively centrifugal (explosive) emission of normal audio devices, Lautsänger has produced a listening experience that approaches the toroidal wholeness of natural tone, with actual health benefits. Perhaps, as Doug Smith suggested, another form of mechanical occultism could be attained through the engineering of light-responsive molecular-motors tuned to the oscillations of our own etheric bodies. However we get there, it will be important to remember, as Michael Howard reminded us, that techne (τέχνη) for the Greeks encompassed any art, skill, or craft that involved practical knowledge and expertise, including theater—in contrast with the machinic connotation that the word “technology” typically evokes for us today. Indeed, as Lautsänger CEO Harold Hobelsberger implied, a reintegration of form and function—art, science, and technology—along the lines of techne will be required—for example, through artistic exercises like drawing cymatic processes (not their end products)—if we are to awaken the organs of perception that mechanical occultism corresponds to. The Greek word for “tool” was órganon (ὄργανον) after all; our devices are always extensions of some aspect of ourselves or the spiritual realities we are conduits for. Digital image by Simon Lee Whether we are observing the beings of Nature, attempting to penetrate the metamorphosis depicted in the planetary seals and capital motifs of the original Goetheanum, or contemplating the spiritual significance of the latter’s stained glass windows, what is crucial in each case is the artistic capacity to lovingly empty ourselves so that the being of the other can enter. This point was especially emphasized by Christoph Broens in his insistence that the healing art of Anthropofonetiks becomes effective only to the extent that the singer is genuinely (lovingly) connected with the spiritual beings which emanate vowels, consonants, and tones. Aré Thoresen made an equivalent claim with respect to the elemental kingdom, underscoring the importance of penetrating through oscillations to connect personally with the elemental beings which he believes give rise to them; only then, says Thoresen, will mechanical occultism be possible.

Digital image by Milad Fakurian Pommier began her talk by tracing the morphological reversal seen in the historical shift from ancient astronomically-aligned temples resonating with life-giving powers of supernature, to modern structures like cell towers which resonate with the subnatural, inadvertently promoting death. Rather than bemoan this reversal, she embraced these new technologies of death as a manifestation of collective will, self-similar with Earth’s decline, and instead looked for counterbalances. The problem is not our harnessing of subnatural forces but the disharmony sowed by our one-sidedness, our forgetfulness of supernature, and unconscious materialism. We need the medicine of balance—of harmony. Importantly, resonance is always observed as a feature—the “back and forth harmonic interplay”—of tone. And tone, said Pommier, echoing Steiner, “lies at the foundation of everything in the physical world.”5 Tone is identical to the concept of consonance, which, drawing on Johannes Kepler, Pommier said is epitomized in the threefold musical interval of the fifth (e.g., C to G)—a harmony that manifests throughout the rhythms and geometries of Nature as the Golden Mean or Phi, identified by many since antiquity with the cosmic Logos (λόγος). “Tone,” she continued, “integrates into one threefold unit the polarities of fundamental and octave, of center and periphery, which points to the universal polarities of spirit-source and periphery-matter. It is only because the three consonate together into one tone that they can vessel the oneness of being—the indivisibility of Life—into the diversity of forms.” Tone is thus both the literal and metaphorical bridge—the toroidal integration of centrifugal and centripetal movement—for all potential efforts to harmonize or counterbalance the forces of death with the etheric activity of supernature. In the future, Steiner said, “we shall experience the tone as an opening made by the gods from the spiritual world yonder to this physical-material world, and we shall climb through the tone out of the physical-material world into the spiritual world.”6 Digital image by Milad Fakurian What was more or less implicit in Vijaya and Pommier’s talks became more explicit in Doug Smith’s. Life, he insisted with Steiner, is metaphysically fundamental—“the first characteristic of the manifestation of the Word [Logos] as it reverberates throughout the cosmos.” As a molecular geneticist, Smith was able to draw important parallels between Steiner’s esoteric portrayal of Earth’s evolution and the hypotheses of contemporary scientists, filling in gaps left open by the latter’s exclusive focus on the physical dimension of reality. For example, scientists are typically surprised to discover how quickly basic cellular organization emerged on the primeval Earth: as soon as temperatures allowed water to condense on the surface, biological life took off. Following Steiner, Smith surmised that this rapid pace can be attributed to the intentional formative activity of higher beings working their archetypal images into the cosmos from beyond space, organizing evolution at the molecular level for the eventual emergence of physical human beings. “The stars once spoke” verse, a verse which distills so much of anthroposophy’s evolutionary cosmology, naturally came up multiple times throughout the conference. During the Q&A on day three, Ralf Tita from the International School of Cymatics referenced Steiner’s view that the archetypal images weaving the world of the senses had been brought from heaven to Earth as a result of the Incarnation and await rediscovery and creative redeployment through the Goethean method. Andrew Linnell then drew a connection to the following lines of the verse: “In the deepening silence / There grows and ripens / What human beings speak to the stars.” Might our rediscovery and harnessing of these dynamic images constitute, in part, “what human beings speak to the stars”?

Gopi Krishna Vijaya kicked things off fittingly with his talk “Atomism and Homeopathy” by offering a reinterpretation of modern physics that includes the etheric dimension of reality.1 Contemporary scientists dismiss homeopathy as pseudoscience due to the extreme dilutions that exceed what’s known as the Avogadro number—the minimal measurement standard for substances. This deviation leads to the belief that homeopathy’s efficacy is no more than a placebo effect. Vijaya proposed that we instead view the Avogadro number as a nano-rhythm that permeates the physical world, the recognition of which allows us to consciously perceive interconnections. Vijaya then connected the Avogadro number to our daily experiences by comparing the number of breaths a person takes in a day (a microcosmic cycle) with the macrocosmic “breath” cycle of the equinoxes around the ecliptic, known as the Platonic Year or day of Brahma. This comparison yields a difference of 10^7—about the same difference as the speed of light compared to our everyday perception of speed. Vijaya then cubed that number, resulting in a value close to the Avogadro number. He made the compelling suggestion that the Avogadro number symbolizes a condensed rhythm of the stars in our experience of physical substance. In Vijaya’s expanded perspective, homeopathic dilution becomes a method for releasing a substance from different levels of earthly condensation, releasing its archetypal dynamism into the creative activity of the ethers. Vijaya acknowledged that his calculations are not exact, but approximate, resembling the improvisational yet structured patterns of organisms rather than the rigid nature of crystalline forms. This accords with Steiner’s statements about the lively and ultimately discommensurate movements of our solar system; if they were commensurate, commonly measurable, and subject to precise calculation, said Steiner, the solar system would “be brought to a stand-still”—it would die.2 Vijaya’s description of the physical relationship between microcosm and macrocosm as the most basic form of resonance established an excellent basis for subsequent speakers to speculate about etheric technologies of the future. Monique Pommier’s talk brought the concept of resonance to a further point of conceptual clarity with a metaphysical characterization that issues directly from the phenomena themselves. Drawing from her masterful work Harmony, the Heartbeat of Creation3 as well as her study of Ibrahim Karim’s “Biogeometry,”4 she gave a precise definition of resonance: “a phenomena of sympathetic oscillation that results in information exchange.” For example, if a single tuning fork is struck, nearby tuning forks of the same frequency will begin to vibrate—resonate—in unison. Resonance also occurs with tuning forks that are either half or double (self-similar with) the original wavelength, a fact which structures the phenomenon of the octave. She went on to encompass all earthly and cosmic relations in terms of the musical octave: “Every note resonates with its octaves across all scales of magnitude, so that we have in the phenomenon of the octave a natural pathway of communication and exchange between the lowest and highest range of tones and frequencies, way before and beyond the auditory range.” “And because every form in the cosmos is the manifestation of a tone,” she continued, there must be “resonance between the smallest and the largest form in the cosmos—between microcosm and macrocosm—and between their internal components.”

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Palmer H. Craig | Bismuth Based Hall Effect Device http://rexresearch.com/craig/craig.htm "The device is called an "electromagnetic detector and amplifier" and consists of a series of bismuth plates stacked in a pile and interlaced with copper wires. The bismuth plates are protected by a coating of sulfur because bismuth, a very brittle substance, is likely to crumble. Many attempts have been made by various investigators to make use in this manner of the this property of bismuth and of similar properties of allied metals but so far there has been no claim of success, until Dr. Craig came along. The most common attempted application is to the rectification of AC for filament and plate voltage supply. Lack of efficiency and of dependability have been the main causes of failure. Another limitation is the supply of suitable metals in commercial quantity."

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