Paranormal Phenomena seen in connection with Mystical Experiences.ANIMA MUNDI..Akasha. Suffering as an entrance to the Source)...Goethean science..astral plane..The Urphänomen and the Absolute... Theory of Colours

Spiritual crises as the cause of paranormal phenomena, Paranormal phenomena seen in connection with clairvoyance, and Paranormal phenomena seen in connection with channeling).Symbols from the universal images are of a completely different character. They reproduce a much clearer, more precise and superior astral wholeness. It is from these symbols you can receive direct teachings about your spiritual development process.

When you have trained meditation and dream yoga in many years, a so-called divine being can visit you through a symbol from the universal images: Christ, Buddha, masters, teachers, angels. Note that these of course also can from the collective images – the difference is explained below:

Such a symbol is, as mentioned, a telescopying, a representing quintessence of the informationquantities, which the wholeness in a universal image contains. The divine being will in that way canalize information to you from the universal image, which, together with the whole of the universal vision, constitutes the dream-tracks and the songlines in the artwork of your life. The divine being (or other symbols from the universal images) will in that way help you to compose, to synthesize and interlock, what your inner thinker in the waking state has divided. But it is very important to understand that this nothing has to do with the channeling phenomenon, which belongs to the collective images. In order to receive help from a divine being you must be very close to enlightenment yourself. Our suffering, our painbody is, through the inner evaluating ego, which the painbody is constructed around, connected with the more dangerous dephts of the astral plane´s collective history, which also are a kind of dark, ancient inertia, which opposes any change of the ego (see my article The emotional painbody and why psychotherapy can´t heal it). That is also the reason why you, through therapy, can´t heal Man from the ground. In order to heal Man from the ground you need to go into a spiritual practice. It is only within the religions and their spiritual traditions they have knowledge and names for the more dark sides of the astral plane´s collective history. The West has very precisely called this factor the original sin. The East has called it negative karma. The concepts indicate, that the inertia projects beyond the personal history (growing up conditions, traumatic bindings, painful experiences etc.) and far down into the collective inherit-backgrounds of history (genes, environment, society-ideals, the archetypes and the primordial images of the dreams, fantasies, fairy-tales, myths, and finally: instincts inherited from the animals). It is a factor, which lies in the evolution itself, in the genes, in the collective subconcious, in the collectice history.
A mystical experience is happening when astral energies and content arrive to the consciousness, either from the collective images, or from the universal images. When energy and content arrive to the consciousness from the collective images, then this energy, and this content, will symbolize itself. This is due to, that the collective images are in a condition of vague, diffuse, astral oneness. What is coming from the collective images therefore contains a much greater width and depth than the limitary, relatively narrow and clear concepts and classes of the ordinary consciousness. The vague, wide contents and energies from the collective images are therefore growing narrower in the meeting with the consciousness. The symbol is this quintessence, this shortened, condensed form of expression of the vague, wide collective material. The other types of symbols are coming from the universal images, and therewith from reality and truth itself. All reality, which shall mirror itself in the superficial mind, will automatically symbolize itself. Again the symbol is a telescopying, a representing quintessence of the informationquantities, and the greater clarity, which are connected with reality. Symbols from the collective images reproduce a more vague, more imprecisely, but richer organic astral oneness. Symbols from the universal images reproduce a clearer, more precise and superior astral oneness. The more vague astral oneness, or the more precise astral oneness, shows itself in symbolic form in the dividing, separating structure of consciousness. This refers to the three forms of states the wholeness can be in: sleep, dream, awake. When the wholeness is sleeping, mountains are mountains and woods are woods. This is the reality of the ordinary consciousness (the Ego-consciousness). The ordinary consciousness can sleep in three ways: 1) the dark sleep, which is the Ego´s deep nightly sleep; 2) the grey sleep, which is the Ego´s nightly dreams and other dreams; 3) the light sleep, where the Ego is awake. The three forms of states the wholeness can be in, can also be described as the personal time, the collective time and the universal time. Furthermore it can be described as the personal history, the collective history and the universal history. Time and history constitute the structure under your thinking. This structure is also called the astral plane, or the astral world. It is a plane of existence postulated both by classical (particular neo-Platonic), medieval, oriental and esoteric philosophies and mystery religions. It is the world of the planetary spheres, crossed by the soul in its astral body, either through the dream state, or on the way to being born and after death, and generally said to be populated by angels, demons, spirits or other immaterial beings. The astral plane is connected with the so-called Akashic records. The Akashic records are a compendium of mystical knowledge encoded in a non-physical plane of existence: the astral plane. These records are described as containing all knowledge of human experience and the history of the cosmos. They are holding a record of all events, actions, thoughts and feelings that have ever occurred or will ever occur. Since my teenage years, I have had relationships with Beings of Light such as Jeshua, Michael, Sanat Kumara, Lady Portia, Amira, Maitreya, Sananda, the Great Crystal Master, the Dragon and many others. They instructed me in their conceptions that allowed me to prune my beliefs, to experience new knowledge. Thanks to their attention, I was progressing in my inner study. Taking advantage of their advice and encouragement, I went through the adversity I had encountered. During all this time, I carefully integrated their teachings without disclosing them, I applied them consciously in my daily life. Several times they told me, through mediums, that it was time for me to work with my fellow human beings. I would say "I, who have so many obstacles" and I would continue my studies with them. More than twenty years ago, Awakeness told me that I had the opportunity to read Akashic annals, I didn't know what it was. It took me a long time to get acquainted with the library of Nature where everything is recorded in every detail, from Creation to infinity. Today, I confess that I used this database in ignorance. Facts arose without my knowledge, I met more and more people in great difficulty, I offered them, anonymously, what I had received. One day, I was offered a book on Akashic annals. I knew the time had come to expose myself. The opportunity to concretize this new experimentation presented itself to me, through one of my friends who was experiencing an important annoyance. I said to him:"If you want I ask Akasha for teachings to give you solutions to your context". The impact of the explanation and the akashic vibration collected by Martine was immediate and spread throughout her home. His entourage was surprised by this change and asked him what had happened. She received the necessary answers to her family situation and also all the understandings that allowed her to find joy in sincere and harmonious relationships, which are still in force and spread to her household. Everyone watched and looked at the sufferings he was carrying in order to transform them. An information was transmitted to her by her husband, who had crossed the bridge of earthly life for the afterlife, which confirmed her to act on the decisions.
The Sanskrit term akasha was introduced to the language of theosophy through H. P. Blavatsky (1831–1891), who characterized it as a sort of life force; she also referred to "indestructible tablets of the astral light" recording both the past and future of human thought and action, but she did not use the term "akashic". The notion of an akashic record is attributed to Alfred Percy Sinnett, who, in his book Esoteric Buddhism (1883), wrote of a Buddhist belief in "a permanency of records in the Akasa" and "the potential capacity of man to read the same."By C. W. Leadbeater's Clairvoyance (1899) the association of the term with the idea was complete, and he identified the akashic records by name as something a clairvoyant could read. In his 1913 Man: How, Whence, and Whither?, Leadbeater claims to record the history of Atlantis and other civilizations as well as the future society of Earth in the 28th century.The Akasha is an “astral light” containing occult records, which spiritual beings can perceive by their “astral senses” and “astral bodies”. Clairvoyance, spiritual insight, prophecy and many other metaphysical and religious notions are made possible by tapping into the Akashic reacords. They are metaphorically described as a library. They can be accessed through astral projection, meditation, near-death experience, lucid dreaming, or other means. The Akashic records are the wholeness, and as mentioned: the wholeness can be in three states of spiritual awakening - sleep, dream, awake – which again can be described as the personal, collective and universal time (or history).
The reactions to experience of the entire animal kingdom, the aggregation of the thought-forms of a karmic nature (based on desire) of every human unit throughout time. Herein lies the great deception of the records. Only a trained occultist can distinguish between actual experience and those astral pictures created by imagination and keen desire. Since Wilhelm Haidinger discovered the phenomenon of the ‘brush’ which is named after him in 1844, there can be no doubt that human vision comprises an additional sense for the orientation of a so called polarised luminance. In this paper the physical conditions under which Haidinger’s Brush is to be observed in transparent or reflective media are described in detail. Furthermore it will be shown how Goethe’s work on ‘entoptic colour’, Steiner’s concept of the U-Region and modern physiological and natural science touch on a mutual ground that is to be characterised by Haidinger’s Brush appearing.Seen from a spiritual perspective, this instinctive survival strategi (the Ego) appears as a resistance, an invincible inertia: original sin, negative karma. You can´t, by therapeutic strategies, free the consciousness for its attachment to this inertia. You can therefore not dissolve or dilute or convert the original sin through therapy. Only the intervention of the Source (God, Christ, the enlightened consciousness) can basically help Man with a trancendence of the negative karma of the original sin. But in order to, that a human being should be able to receive this help from the Source (gift of grace), then this requires an eminently precise and profound preparation. And as part of this preparation serve the true spiritual practice within the religions

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The whole extent of circumstances which have its observation in common, distinguish it as a higher phenomenon among others, that it is the primary phenomenon of polarisation.Haidinger-Büschel als Urphänomen der Polarisationserscheinungen Albert Pröbstl.f Goethe’s Urphänomen, the ferreting out of the simplest,
archetypal concept which exhibits the characteristics of the complex whole and proceeding from the simple to the more composite. At this point, the similarity of Hegel’s method to that of Goethe is evident, except of course that the relevant complex whole is not to be understoodas a natural phenomenon but rather manifestations of Spirit, specificallyformations of consciousness. , this stream of impressions has to be surmounted, and grasped as
a whole. This holistic view is not attained by contemplation of the name or the idea of Nature, but on the contrary by contemplation of Nature itself and determination of the archetypal phenomenon, the simplest unit of a complex natural process. This insight is only the outcome of patient, attentive and delicate observation. Likewise, if a citizen of any social formation, recognizes as Absolute the guiding principle of his own activity, Hegel does not suppose that they see in that form of practice a finite manifestation of Absolute Spirit. That is an insight which becomes available only to the philosopher who looks back from the end of the journey of Spirit. Goethe and Hegel shared a common concern, not just for Truth, but for the Spiritual Community. One of the driving forces of Goethe’s science was to work out a practice and concept of science which would be accessible to participation by the entire people,something of which Hegel despaired. But there are obvious differences in the conception of the Deity as well. For Goethe, God is Nature, and insofar as he is engaged with Nature, it is the principle of his relation to Nature. Man is part of Nature, but he cannot understand his literary and social activities Pantheistically. For Hegel on the other hand, Spirit produces Nature and the human world of finite spirit, and out of them produces itself, but it is above all to human affairs that Hegel looks for his glimpse of the Deity. In the human world, Hegel gains insight into the absolute Absolute which manifests in each shape of consciousness. For Goethe we have a reified God/Nature; for Hegel we have Spirit. The crucial innovation made by Hegel is his use of the Triune structure of the concept which transcends the various dichotomies inherited from Kant whilst investing the concept with internal resources for self-mediation
A central element of Hegel’s view of the relation of man
to the Absolute, he appropriated from Goethe’s Romantic
science. Goethe’s Pantheistic conception of Urphänomen
was the single archetypal phenomena exhibiting the
essential features of some natural phenomena.
Recognition of the Urphänomen constituted a glimpse of
the Deity. Although the Urphänomen is specific to some
given complex, Goethe came to see in it a general
principle. Hegel appropriated Goethe’s idea of
Urphänomen, not unlike Herder’s Schwerpunkt, in the
Phenomenology, and transformed the archetypal norm of
a Gestalt des Bewußtseins into the Begriff of the Logic, as
an archetype of the Absolute. Expressed more generally, Goethe’s problem was this: how can we understand a complex process as a whole, as a Gestalt? Goethe rejected a
number of approaches which are characteristic of what he called ‘Newtonian’ natural science. He rejected the method of hypothesising some force or vibration or principle which controlled the complex whole from beyond the horizon of phenomena. Blavatsky said the akasha forms the ANIMA MUNDI and constitutes the soul and astral spirit of man. It produces mesmeric, magnetic, and psychic phenomena and is a component in all magical operations of nature.
Hegel polemicised along the same lines in the Logic. To say that people come to the city because the
city exerts a force of attraction explains nothing. Newton’s idea of acceleration being caused by gravity simply shifts the problem from understanding a form of motion sensuously given to us, to understanding an invisible and baseless force, known only through its expression for which it is supposed to be the explanation.The Urphänomen was Goethe’s solution to the problem of how to conceive of the whole.“... the Divine, which reveals Itself in Urphänomene, physical and moral, behind which it dwells, and which proceed from It” (To Eckermann, February 13 1829, quoted in Heinemann 1934)“This spiritual breath – it is of this that I really wished to
speak and that alone is worth speaking of – is what has
necessarily given me such great delight in Your
Excellency’s exposition of the phenomena surrounding
entopic colours. What is simple and abstract, what you
strikingly call the Urphänomen, you place at the very
beginning. You then show how the intervention of further
spheres of influence and circumstances generates the
concrete phenomena, and you regulate the whole
progression so that the succession proceeds from simple
conditions to the more composite, and so that the
complex now appears in full clarity through this
decomposition. To ferret out the Urphänomen, to free it
from those further environs which are accidental to it, to
apprehend as we say abstractly – this I take to be a matter
of spiritual intelligence for nature, just as I take that
course generally to be the truly scientific knowledge in
this field” (Hegel 1984: 698).New York: akasha (akasa) Im Eastern mysticism and oeculism, the all-pervasive lile principle or all pervasive space of the cosmos. The term akasha is derived from the Sanskrit term for 'sky." The akasha is known by various other names in Western occultism and MAGIC. In Hinduism, the akasha is the substance ether, a fifth element and the subtlest of all elements. The akasha per meates everything in the universe and is the vehicle for all life and sound. In yoga, the akasha is one of three unit versal principles along with prana, the universal life force, and creative mind. These three principles are immanent in all things throughout the universe and are the sources of magical and psychic power. From the akasha comes will, an important component of magic, which enables all man ner of feats to be accomplished. In Buddhism, is not ether but space, ol which there are rwo kinds. One is space that is limited by the material, from which springs the manifestation of the elements of nature. The second is space that is unlimited, unbounded by the material and beyond description. The concept of the akasha was inaroduced to Weslern occultism in the early 20th century by hel ena p blavat sky, founder of the theosophical society. Blavatsky said the akasha forms the ANIMA MUNDI and constitutes the soul and astral spirit of man. It produces mesmerie, magnetic and psychic phenomena and is a component in all magi cal operations of nature. Blavatsky compared the akasha to lhe "sidereal lighi" ol rosic rucianism, he asi ral light of iphas levi, and the odyle or odic lorce of Baron Karl von uivalent of the llebrew ruah, the Reichenbach is th in motion, or moving spirit and is identi- wind, breath, air cal with the spirit of God moving on the tace ol the waters described the akasha as incomprehensible. non-created, and undefinable. Akasha creates everything and keeps everything in bal it is the all in all.
Five arts was Goethe's method of transmuting his observation of human nature into sharable form. Drawing from his novel, Elective Affinities (Wahlverwandschaften), Goethe discerned a geheime Verwandschaft (hidden relationship) of parts that explains how one form can transform into another form whilst being part of an underlying archetypal form (Ur-phänomen). It is this organizing idea or form that guides the consideration of the parts; it is a Bild or virtual image that "emerges and re-emerges from the interaction of experience and ideas"[3] This consideration is a special type of thinking (noetic ideation or denken) carried out with a different organ of cognizance to that of the brain (mentation or sinnen), one that involves an act of creative imagination, what Goethe terms "the living imaginal beholding of Nature" (das lebendige Anschauen der Natur). Goethe's nature (natura naturans, the activity of "nature naturing" – as distinguished from natura naturata, "nature natured", the domain of naturally formed objects) is one in constant flux and flow, but nonetheless governed by law, logic and intelligence above the mind. To approach vital nature requires a different cognitive capacity (denken) and cognitive organ (Gemüt) from that used to perceive inert nature (sinnen based on the Intellect or Sinn).
Hegel goes on to speak of his philosophical appropriation of the Urphänomen: “But may I now still speak to you of the special interest that an Urphänomen, thus cast in relief, has for us philosophers, namely that we can put such a preparation – with Your Excellency’s permission – directly to
philosophical use. But if we have at last worked our
initially oyster-like Absolute – whether it be grey or
entirely black, suit yourself – through towards air and
light to the point that the Absolute has itself come to
desire this air and light, we now need to throw open the
window so as to lead the Absolute fully out into the light
of day” (Hegel 1984: 699).Leaf operculum alone all others as a blessing creativity, vitality, hope and madness and more !!! Akasha is the aura of the Earth. physically. All trace continues to exist in the akasha of the Earth, which made the Egyptians say that we can survive through supports representing us (statuettes, photos, engravings, icons) and that gives the feeling to certain peoples that being photographed traps the soul ... it's partly true but not definitively. At each new galactic hour (every 25 600 years in human years), a reset of the akasha takes place. The next is scheduled for December 21, 2012. Getting back to work can be a good thing. Pilgrims of Heaven, we are! Good day. The Astral is another name to refer to the psyche (radiation of thoughts and human emotions) and the energetic aura (electromagnetic radiation) of the Earth for me. Etheric means spiritual energy of the higher consciousness planes tand qu 'energetic' refers to terrestrial and human radiation. The Paradise are the high parts of the astral, in these circles of purity are the teachings of the Ascended Masters. There are also portals to other dimensions of life here, on Earth in the 3rd dimension we are calibrated by a heart rate, a lunar rhythm, a terrestrial electro magnetic energy and the frequencies of human thoughts and emotions. All these frequencies reduce us condense us, lower us. We live at best on the frequency of our stomach (self-enhancement individualism and competition at worst on the frequency of our gut (withdrawal on the family, devaluation of self for the benefit of the local collective, war to defend its territory against invaders, aliens, energy racism) And when one is underdeveloped socially, one is based on the root chakra, connected to the spirit of survival, leads to mistrust vis-avis humans, with the need to live outside without social constraints like solitary wild animals (sdf and marginality chosen)
en.wikipedia.org/wiki/Goethean_science

Taken on: April 4, 2018

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