from The Archive of Stanley Messenger
PARANORMAL EVENTS AND PHENOMENA, however much excitement and expectancy they may evoke, are always at the same time a source of unease. They are evidence that at some time a consensus view of the world we are in has drifted away from an essential element of its reality. Suddenly a corrective factor breaks through and reminds us that only up to a certain point will the real world permit us to perceive it awry.
The Old Testament is full of such corrections. From Moses on the mountain and Shadrach, Meshach and Abed-nego in the burning fiery furnace to the ascent of Elijah in a chariot of fire Jehovah never hesitated to cut through the perceptual world, and make nonsense of people’s normal view of it, if by doing so he could confront them with the stark frontier that separates reality from illusion.
What Judaism calls YHVH and the rest of us call the nature of reality is to some extent in terminal crisis at this time. The language and mind-set of scientific materialism is perhaps the hardest nut reality itself has ever had to crack. Just because of this the sledge-hammer blows of irrationality not only correct, they challenge the coherence of more and more people’s total reality sense. People can actually go crazy if they are unable to discount the inexplicable, assimilate it into a world of experience they can live with.
The first scientist to pay serious attention to the crop-circle phenomenon, Dr Terence Meaden, was obliged to concede that meteorological science could only account for a diminishing proportion of instances of the phenomenon, even when the theory of plasma vortices, refined to account for increasingly subtle forms, was brought to bear on them. Dr Meaden had no alternative but to relegate all other instances to the realm of man-made hoaxes. For the straight scientist no mental space exists between the frontiers of rationalism and artificial contrivance.
For several years the ‘croppie’ world as we called it was bogged down in fruitless polemics between the hoax-theorists and the others. The rest of the devotees seemed to divide themselves between an almost religious attention to what they thought of as ‘the Circlemakers’ on the one hand, and an extraordinarily wide and sometimes scholarly exploration of the academic world of symbolism on the other. Every possible language of signs and symbols was raked over for clues as to why particular artistic and geometrical forms occurred in the fields Often particular formal themes occurred again and again Some forms became associated with particular areas Some of these recurred only for a few years and were then replaced by others. Recurrent forms reinforced the intuitive conviction of many that some kind of language of communication was being deployed. The ‘circlemaker’ folk were often associated with the study of other paranormal events, in particular with the question of whether extra-terrestrial beings were now manifesting themselves in sense-perceptible form. They asked whether these ‘agriglyphic’ forms were attempts on the part of such beings to devise a universal language of communication to which we would ultimately be able to respond. (Our invention of the word ‘agriglyph’ seemed to reinforce the conviction that we were now engaged in a serious and important study!)
On the other hand it was clear that some of the symbolists were convinced that everything would finally be accounted for in the language of the human unconscious. For some years one enthusiast who was expert in a particular language of the ancient world regaled us in successive conferences with an ever more detailed analysis of correspondences of this kind.
Profound semantic and epistemological problems are clearly raised by all such questions, questions which range far beyond the terms of reference of the crop-circle phenomenon. itself. As we indicated above, a paranormal phenomenon challenges any consensus view of reality to its very roots. The strongest human feelings are aroused when people’s mind-sets are attacked in this way. We can summarise these consensus views in a simple way for there are several varieties of consensus current in our time, and it is the paranormal event itself which, by throwing a lateral light on these mind-sets, enables us to glimpse them from outside themselves.
(1) The cast-iron materialist-rationalist consensus
I have a cliché acronym for this position, APICHTID, in other words:- “A priori it can’t happen, therefore it doesn’t”. There has to be some other explanation. Since the agriglyphic forms are to some extent comprehensible to the human mind, that mind is probably not very far away from their creation either. Okay, the simple hoax theory with boards, garden rollers and string has outworn itself for more than the most naïve critics. But do base-line mechanics really mark the limits to human ingenuity? Here we enter the outlying frontiers of materialism. The following suggestions have till recently been the province of extreme conspiracy theory and still are for many people. But we need to consider them because the evidence for their truth has been steadily mounting, and it would be a mistake to ignore it. There is more than a suspicion that the so-called HAARP project in Alaska, for example, has already developed technologies for projecting mind-forms onto human-beings from a distance. If into human minds with their biological basis, why not into plant forms? At the other end of the scale we are dealing with activities of unparalleled evil. The work of Preston Nicholls and Peter Moon on the so-called Montauk projects on Long Island, N.Y., indicates that scientists, working in association also with ‘black’ magical energies, have perfected technologies for concentrating the energies of human fear. Specifically by using children in an advanced form of paedophilia they have turned fear into a force which can affect physical reality directly. Using these techniques, so Nicholls and Moon maintain, they have used dark forces to break through the limitations of linear time so as to affect present events from the future.
In anthroposophical terms, if these facts are correct we are speaking here of something which extends far beyond the limits of an advanced Ahrimanic creation. We have indeed reached the time forecast by Rudolf Steiner of a far darker, far more perilous position. This describes a world where the forces of fallen Asuras are being directly employed by people who must to some extent know exactly what they are doing.
Perhaps the most sinister aspect of the APICHTID position is that it is founded on what most people would regard as a simple, if naïve, view of the world which has an almost childlike innocence about it. What we usually don’t realise is that the materialist view of the world is essentially extremely unsophisticated and innocent. But a simple, call-a-spade-a-spade, nuts-and-bolts view of reality proves to be terrifyingly vulnerable to the most horrific manipulation by human beings who are set on destroying spirit by fear. This is a brand of innocence which humanity simply can’t afford to embrace any longer.
It would be valuable at this point to look at Innocence through the eyes of William Blake, and compare what he says with the later development of this theme by Rudolf Steiner. Two hundred years ago Blake wrote his Songs of Innocence, Experience and Imagination. He made clear that Innocence is only truly viewed in terms of what it can become. Imagination is simply what Innocence can become after Experience. So there is in the last resort no such thing as lost Innocence, even though Blake knew that. there would come a time when, in his own words, “children would be born trembling”. Even Innocence deliberately destroyed as Spirit with the aid of fallen Asuras reforms as Imagination in a realm beyond anything we can describe to ourselves as Spirit. If Asuras can destroy Spirit by fear then divine creation can by the sacrifice of substance heal and transcend this destroyed Spirit by Love. In terms of Steiner’s ‘Occult Science’, this amounts to the renewal of the sacrifice of the Thrones.
We need to complete this survey of the materialist position on the paranormal by comparing Blake’s revelation with that of Steiner. Blake’s categories of Innocence, Experience and Imagination are transcended by Steiner’s categories of Imagination, Inspiration and Intuition. In fact they form a series, one describing a descent into matter and the other its re-ascent into Spirit. Innocence is natural Will descending by way of the natural feeling of Experience in the Heart to the natural Mind of Imagination. With Imagination we cross the threshold from the natural to the supernatural. Now Imagination is supernatural Mind, fallen Innocence matured in thinking, and capable of rising into the supernatural feeling realm of Inspiration. Only so can it reach the level of that supernatural Will which Steiner calls Intuition, This is the path we must follow if we are to participate in the transformation of the almost unimaginable evils which are approaching in our time.
(2) The Psychological-Symbological Consensus.
Just as Freud declared to Jung that we had to base the whole psychological circus on sex because it was the only way to keep those damned occultists off our backs (my transliteration!), so Jung himself balked at the last ditch when it became clear to him that only a full spiritually scientific view of the world would suffice to account for the mysteries of human psychology. For both men in the last resort sheer credibility in a materialist world was the deciding issue, though Jung knew in a way Freud did not how much of truth was sacrificed in the process.
Here we come right back into the crop-circle problem at a second level. Essentially APICHTID says they are either a natural phenomenon with a naturalistic scientific explanation, or there is some dirty business going on, either a clever student rag, a cosmic hoax, or something more sinister with a conspiratorial cachet to it, part of a wider scheme to bedazzle and ultimately control the human mind on a grand scale. Once you step beyond the rationalist cliché (and you can do this without denying that it may hold part of the truth, though ultimately not an essential part), but once you step out there you are in a very difficult position if you also deny the existence of a further accessible reality beyond the physical.
In simple terms, if paranormal events and phenomena don’t exist sui generis as manifestations of a transcendent level of reality, (because there is no such thing), then either they are created by paranormal entities, whether ‘space-beings’ or circlemakers of some other kind yet to be explained, or we are obliged to consider whether they ‘stand for something’ other than themselves. What does ‘stand for something’ actually mean? What is a symbol? Why does symbolism play such a large part in the realm of psychology? This is not only a minefield of semantics, it is a quaking bog over which psychology perilously picks its way as it attempts to create firm ground in a realm for which a language certainly exists, but it is a language to which no world of reality apparently corresponds.
Angry psychologists may respond that this all tautological stuff. The world of language, they say, the world of symbology, is the real world which psychology describes, It has at least as much claim to reality as any other world one may construct out of sense-experience and the concepts one attaches thereto. The very question ‘What does a perceived phenomenon stand for?’ is itself tautological. It begs the question raised above. Symbolical reality is the only reality you are likely to get. “You haven’t read your Immanuel Kant”, they pronounce. (No, and they haven’t read their ‘Philosophy of Freedom’, where Steiner deals with all this stuff, have they?). But they pursue their Kantian argument. The world of so-called ‘things in themselves’, Kant’s ‘ding an sich’, is forever inaccessible to the human mind. We read reality only in the form of language. The language of psychology is symbolism. Behind this stands Jung’s concept of the unconscious. If what we defer to as the unconscious were awake we might have paranormal perceptions instead of symbolical language. But it isn’t. Some people claim that this would be possible, but it is certainly not ours to command in a normal world, the one in which we as psychologists have to live and work.
So what are crop-circles, my dear psychological friends? Silence, and some throat-clearing, humming and hawing. But it is not the kind of question to floor them for long. Then someone tries “Well, of course, your use of the word paranormal is somewhat open to question. Human consciousness is a seamless whole, not separate from the world it supposes itself to perceive and conceptualise. Crop-circles show that there is evidently something lacking in the world humanity has created for itself in recent times. The unconscious is doing no more than its normal work by filling the gap. Nothing unusual in that By a somewhat more devious route we are doing nothing more unusual than we did by creating technology. We never know what the unconscious will dream up next, or what its hidden powers will prove to be.”
“Then are crop circles illusions?”. “No more than any other scenarios we externalise in consciousness”. “But how does the unconscious do it?. “Well for that matter, how does it come up with anything? What is reality, anyway? We don’t have access to these things.”
These are not unreasonable arguments for people who for whatever reasons refuse to take on board the idea that there other levels of reality than those accessible to sense-bound intelligence, but for whose perception we are able with understanding and effort to develop the necessary faculties. Psychology does not always deny that other levels of reality are possible, only that they are not normally accessible to consciousness. Meanwhile we have to exist in a world which at least passes for real even if we appear to construct most of it ourselves. Their picture of the unconscious seems to be like a sort of super computer trash-bin from which items we have mislaid over millennia can be picked out and manifested in symbolic form to account for anything our conscious selves cannot assimilate. But, reasonable or not, there always seems to be a kind of sophistry in the contortions of logic they resort to in order to avoid the simple extension of our universe into other accessible dimensions, something even a little specious.
Before we attempt to look at these things from the point of view of a spiritual science, there is a third consensus view which in some ways is more attractive and more difficult to transcend than the other two, though it has elements in common with them both. It is tempting to call this a religious consensus, but that is hardly fair to those whose conviction is that all wonders come from God. Indeed they do, but we are trying to identify by what route they do this. What we need to name is the mind-set which attributes everything, but especially paranormal things, to beings other than human who act from dimensions of reality which are unknown to us, though they may not remain so. In other words we are talking not about the universal divine but about non-human beings, whether gods, angels, little green men, devils even, whatever one’s personal imagination has so far taken on board. These are the inhabitants of a non-human world we picture more with the heart’s imagination than with analytic intelligence. But they spring from a real human need whose speculations go deep into the world of fairy-tale legend and myth. So we may call it:-
(3) The Mythological Consensus
The greatest problem human beings have in attempting to live sane lives in a world as perverse as the present one is to overcome our appalling obsession with THINGS, objects, what we tend to experience as almost the sole yardstick for reality beyond fantasy and dream. Younger and younger children have the most urgent hunger to know whether Father Christmas is real, not just daddy dressed up. Does the world of the imagination manifest physically in our real world, or does it not? Are there actual fairies at the bottom of the garden, or did I ‘imagine’ them? (Yes, you did, but the imagination is a creative force in you, not just a ‘receipt for deceit’). Materialism arises because paradoxically we don’t really see matter. What we see is THINGS, matter dressed up in forms derived principally from our power to fantasise. Matter itself isn’t THINGS, it is events, processes. When you look at a table you are looking at something happening not at a ‘ding an sich’
Paradoxically, when you see fairies, elementals like the one I once saw in a crop-circle, you are more likely to be seeing a true form, undistorted by fantasy, because there is no matter there to confuse you. A gnome is not an event, it is a frame of reference, like the ether-body of a plant, in association with which something can happen, a crop-circle, say. The gnome is not itself an event or it could not resonate with matter, substance, so that events like crop-circles occur. So gnomes, undines, sylphs, salamanders come nearest to what the ’croppie’ looks for as an immediate frame of reference for what mystifies him, and so he calls it a ‘circlemaker’. But, dear ’croppies’, they have not actually made anything! Because as Palden Jenkins so brilliantly described in our last summer conference in Glastonbury, there is not actually anything there! Only corn. Only wheat. Only barley. Just corn! How corny! Just corn, moved about in a mysterious way by an extremely powerful force. It is so powerful that if you arrive, preferably in the early morning, after a night in which one of these events has occurred, and you come upon it unexpectedly, and especially if you are the first human-being to see it, it can feel as if you have been kicked in the solar-plexus by a horse! You can feel sick! You can fall over! And there you stand, when you have recovered, and are quietly overcome by the most amazing grace and dignity and sheer power,–everyone creates their own poetry for the event — and for a time you simply don’t believe it, because all it is is just modified wheat or barley, there’s nothing else there. But you could say the same of a great painting or a beautiful woman. ‘The eye of the beholder’. The power is in the event.
But there is a difference, which is what makes it a paranormal event: because in a great work of art or nature substance is moved into form. In crop-circles substance is moved out of the way of form to give space for it. The nearest parallel in art is sculpture. But even in sculpture wood stone or clay remains behind as a commentary on the inspired form when everything excessive has been cut away. In crop-circles literally nothing remains. Empty air, and stillness with the force of an earthquake, shimmers in morning sunlight, while the indifferent wheat around it waves in the breeze. The little being I talked with that morning, whose duty was simply to see that the corn itself was all right, and to boost its energies with a few extra ‘grapeshot.’ circles if it felt the corn was less robust than it needed to be if a major event was expected, played a rather minor role in the whole thing , and had a touching air of humility. It clearly knew that it was in the presence of a major event in nature, which I myself was not yet near to understanding.
Also, as I have said many times in talks, people are often so overwhelmed by the phenomenon that a greater wonder passes them by, the corn itself. We are too used to it. And we may well be, since in ancient times, when we as hunter gatherers — moved over into our agricultural period, it was we ourselves, backed up by the very same elementals, now playing a more conscious but still humble role in other equally miraculous changes in the forms of the plant world — it was we who brought into being this miraculous modification of simple grasses which could feed us for many millennia of what was then our future. One of the awesome features of this crop-circle period of our history is the growing suspicion that there is a darker side to the choice of those who took wheat and barley, viciously sprayed with noxious chemicals, and oil-seed rape, increasingly now genetically modified, as their arena of operations when it came to the necessity of speaking to mankind in a new language, much of it a language of solemn warning. For corn as we now know it is dying out. It is much nearer to the limits of what was possible many thousands of years ago, when we pushed the plants in the direction they then took for our benefit, than perhaps we can believe possible. Genetic engineering is a Luciferic throwback to what the gods of those times enabled us to do in a timely way.
In these comments we have almost reached the limits of the mythological consensus. When humanity doesn’t know what’s going on it creates new gods. Till the UFOs came we perhaps thought we were running out of new gods to create. Some psychologists might claim that UFOs were spawned out of the mythology of science-fiction, the unconscious up to its old tricks of ‘reifying’ what it can’t assimilate into its own nature. But there is a limit to how much we can stuff into that rag-bag of unassimilated trash. UFOs are more than the reifying flatulence of an unconscious which refuses to wake. There is actually something out there. It is something which is making hay of our ordinary perception of space and time.
It is time to gather our considerations together and erect some sort of provisional critique of how, as students of spiritual science, we can not only take on board an accelerating flood of paranormal events in our time and make sense of them — not only this, we need also to absorb this into our personal karmic agenda.
These are our times, this is our world, and we are probably in a stronger position than most other contenders to erect such a critique. But one thing we do have to face is that, judging by the amount of raking over old ashes that seems to go on in the anthroposophical world, (and I have been out of touch with this for the best part of 25 years), there will need to be a lot of adjustments to classical anthroposophical attitudes if we are to do this in a coherent way. It would be major tragedy if we found ourselves guarding an empty Temple from which most people on a spiritual path had moved forward into a post-anthroposophical world.
In facing the issue in this way, and in developing a more comprehensive language in which to make the whole paranormal issue comprehensible, we are of course not simply addressing ourselves as anthroposophists. If we are to accept that ‘our’ spiritual science puts us in a strong position to make a genuine contribution to the process of restoring sanity to a world which in some sense has gone mad around us, then we have a more terrible and wonderful responsibility to ‘the madding crowd’ than the members had any idea of when Steiner laid the Foundation Stone of the Society. The majority of the folk we will be called upon to help will be floundering around on one of the three levels we have described above (see part one).
I put ‘our’ in quotes for the very good reason that we will need to distance ourselves to some extent from what I will refer to as ‘anthroposophism’, by which I mean something stylistic which has the effect of separating us from the increasing number of people on spiritual paths at this time who are approaching and experiencing what Steiner described as ‘mankind crossing the threshold at the end of the century’. Many, perhaps most, of these people are very much aware that something crucial is going on, but for many reasons have not come to recognise any thing in anthroposophy which can be a guide to it. Dozens of books, lectures, conferences, channellings, insights, fantasies, fictions, movements, therapies, and spiritual schools proliferate all round anthroposophy to which a convergent attitude could have made and can still make a priceless contribution. This is especially so at this time. Anthroposophy is no less significant in the world now than it was in 1923, on the contrary it is considerably more so. We are now fully onto the bridge into a new world. We need to recognise that we are in a totally different relationship to the realities of which Rudolf Steiner spoke, and this fact reduces much of the polemical matter which still engages the attention of members to relative triviality.
I had to include these remarks before taking the crop-circle issue into a new phase which makes sense to people who, to one degree or another have come under the influence of Steiner’s life and times. What I have to say would not make much sense to people who, consciously or not, are still looking out on a world of accelerating apocalyptic events from an anthroposophism which is becoming ever less appropriate to the real situation. The tragedy is that so much of what has developed in the movement over the years is vitally needed by whole new generations of young people who are vividly aware of the events and the issues, many of them from an increasingly clairvoyant consciousness. It would be particularly helpful if these remarks evoked comment, whether critical or supportive, from experienced members of the society, so that an ongoing dialogue could develop round the suggestions which follow. From this point on I shall be addressing myself also to a wider audience. Some of these have already entered into the freedom of their own spiritual responsibility and authority. Others will do so in a world in which, unlike that in which anthroposophy developed, the paranormal will play an increasingly demanding part.
Let us recapitulate. Materialism, Psychology, Mythology. In perspective we can see there an ascent from a physical, via a soul-natured, nearly as far as a spiritual, level of approach to the crop-circle phenomenon. But at the third stage there has been a hiccup, a down-grading. As so often before in human history, when finally faced with a threshold situation, people hesitate at the bridge and turn back. They may have abandoned the rationalist position, paid off their analyst, approached the threshold and then rushed in a panic to join a church, or nestle under a guru like baby chicks under a hen., anything to avoid waking up to the BIG ONE! If this sounds contemptuous or uncharitable we have to admit that we all do this at some stage. Moreover we have all needed to do it. At the same time we have to see that our karma is a reality. However unprepared we think we are to face the responsibility of spiritual authority and independence, we have all actually got to this point. We chose to incarnate at this moment in history where these are the problems humankind is faced with. In spite of this most of us still feel the need, if not to hold daddy’s hand, at least to know he is there. Thresholds are crossed alone, but we are also together with others in their loneliness. We slowly realise that the Father/Mother Being we have projected to guard our sanity as we wake from a sleep so deep that even dream can seem brilliant, this divine being is actually our higher self and has been there all along. And the one who wakes is also our higher self. We can call it our CHRIST-self. We are it.
Only this Being can in the last resort make sense of the paranormal events when we have thrown off the three consensus symptoms we have described in so much detail hitherto. Not Hoaxes. Not Plasma Vortices. Not Psycho-burping. Not even Sci-Fi Spacemen. Who then?
It seems to me that at this point if we are to take a further meaningful step we need a school of study. I spoke earlier of a ‘provisional critique’, a survey of where we have got to, not only with crop-circles but with the whole paranormal arena. I want to suggest a provisional curriculum for this school. The suggestions are more or less improvised out of worrying away at the question for several years, but as you will see at a certain moment I seem to have been judged ready to be given some help from a high source. This source is the being known in his Egyptian form as THOTH, but he is also familiar in an Old Testament version as ENOCH, and also in Greek times as HERMES. This will give anthroposophists a chance to judge the suggestions he has made out of their knowledge of these beings through Rudolf Steiner. However, this is for later. Meanwhile here is a provisional curriculum.
I had written this word as the heading for the first of these steps, not knowing which was to be the most important. Steiner was intensely grateful for the destiny of having had a wonderful geometry teacher as a boy. I found myself sharing his intense pain at having to translate his occult perceptions into modern terms in face of a huge barrage of scepticism and outright hostility, but equally in face of the supporters who would so often misunderstand. Suddenly I saw why Geometry was actually the most immediate strength we have in erecting our crop-circle critique. Crop-circles are almost incredibly, almost frighteningly geometrically exact. In a training school for paranormal studies geometry should be the first item in the curriculum. John Martineau has written an essential primer upon which to base it, and the course should certainly include his astronomical work as well. Why? Because crop-circles are beautiful, accurate, earth phenomena in a beautiful, accurate planetary system. The effect of having this as a prime item on the agenda would be to fortify and focus our minds in a quintessential way, (like champagne after a hangover!)
Communication, two-way, between ourselves and entities in other dimensions is also a very different phenomenon from what it was in Steiner’s day. Vague mediumism, with opportunities for subversion by greedy low-grade entities, and sometimes more sinister consciousnesses with an eye on control, still exists. But the re-appearance of the CHRIST in the etheric aura of the Earth has also opened the door to guiding entities directly accessible to our seeking and recognisable by their attention to our spiritual freedom. At the same time communication with them can be mutually heart-based and as specific as our true needs require. Often they are to be found at the edge of our awareness nudging for attention, but never in an obtrusive way, and always at an appropriate point of immediate need. They are deeply concerned at our plight in a deteriorating world situation and are qualified to guide our steps constructively towards understanding and effective action. I have never found the help and companionship of these entities in any way in conflict with what I have learned through anthroposophy. There is a lot of very much needed help about, and if we are rightly seeking it, we are taken by it in an unthreatening way to a point where we can make a free conscious link with the planetary archetype and our own higher selves as its human counterpart. It is this which I have identified as the cosmic CHRIST entity, of which we are each hologrammatic versions. People who have rightly rejected the religious blackmail of sin and mediated atonement all their lives are increasingly able to throw off the fear-control of Jesu-ism and walk upright into the cosmic presence of their own true Being. There is a vast difference between these realities and the lies of political christianism, but the failure to recognise this difference cuts off large numbers of new-agers and others from insights which will be essential as the paranormal accelerates and gains ground. Without going through a process of purgation from religion-induced prejudice against these things we are in danger of cutting ourselves off from our own true being. This threatens to leave us in a very isolated position as we try to relate to the paranormal avalanche, crop-circles and all that is due to follow them, in ignorance of the immediate presence of those with whom we can share this process on both sides of the threshold.
It is Beings in this sense who speak through crop-circles and UFOs and we need daily help in discriminating between the usually helpful, but sometimes greedy and dangerous energies at work in these regions. We shall study who these Beings are.
It must have been apparent in all we have shared up to this point that paranormal events are a kind of overspill from a mounting necessity we feel to extend the whole of our experience of the world into new dimensions. The awesome presence and impact of a crop-circle in a cornfield has implications also for how we see the whole world we perceive as its context. What have we been looking at all our lives? Surrealism asked the same question, often in a much less healthy way. The preoccupation of children and film-makers with monsters touches the same nerve, but exploitatively, the dark side of the wonder.
More and more we begin to feel that something is calling to us out of another dimension than the spatial one. Not just ’the times are out of joint’, but the very nature of time is presenting another face to us. Past present and future no longer have the same clarity. They seem to merge. But a new clarity replaces them, the clarity of a more impactful, perhaps eternal, present.
There is a great deal in Steiner’s teaching to help us in this, and some may wish to look at this in some form. Although it is all summed up in his Foundation Stone Meditation, this is such a concentrated essence that it can take years for it to take hold, in a kind of sculptural way, of the inner geometry of your being. But some of the material upon which it is based, particularly in parts of his ‘Occult Science’ and even more in his 1909 lectures in Dusseldorf and Oslo (Christiania) on the Spiritual Hierarchies, lay out in a very deep and clear way the mighty ninefold structuring of the universe in time and space,originally perceived by the school of the ‘Areopagitica’ and shared with St Paul through Dionysius.
What we are concerned with here is that at the end of the last century something happened high up in these realms which quite visibly accounts for much of what is now going on in our immediate and direct experience of space and time. Although all this stuff has quite a new intimacy and accessibility to us here and now ninety years later, the way in which it entered Steiner’s consciousness at that time has an immediate impact still, a vast panorama of beings and events which can make many things comprehensible. Our immediate concern is what happened to the Being we call the Archangel MICHAEL, and what he then did . Here I have to oversimplify for the sake of the theme and sheer space! Oversimplification is not the same as trivialisation, but it can lead to that if we don’t keep focused, so I ask for your indulgence and concentration!
The Celestial Hierarchies, ( and please don’t confuse the use of the word hierarchy here with Alice Bailey’s use of the term. She was referring to ascending human masters. Dionysius the Areopagite was talking about descending cosmic creators). To repeat, the Celestial Hierarchies subsist in three ranks of three. This is inevitable since they spring directly from the ultimate divine Trinity. In each rank the three relate to each other in the same way, ’horizontally’ as it were. But they also relate in the same way ‘vertically’ to their corresponding Being in the rank below or above. Michael, as leader of the Archangels, has until recently occupied the middle position of the lowest rank, (lowest only in the sense of being most creatively deployed downwards into cosmic manifestation . Higher hierarchies by the same token are only higher in the sense that it is not their task to actualise their potential directly into creation. The middle hierarchy holds a kind of blueprint of the universe, while the highest, the Seraphim, Cherubim and Thrones, were, as it were, the venue in which the concept of a created universe originally arose. (It is difficult here to be simple without being trivial, but bear with me!)
To return to Michael, it is he who stands behind what manifested in the last hundred years as anthroposophy or spiritual science. Starting in the fifteenth century he gathered and focused the other hierarchical and human beings in the spiritual world who would be able to manifest a spiritual science four centuries later. Archangels have this special function of gathering, focusing, assembly. As a result of this deed he developed powers which led to his own evolution beyond the archangel function. He was, so to say, promoted. He moved along one on the lowest hierarchical rank. No longer limited to the archangel function he became an Arche, (plural Archai). Archai relate differently from Archangels to time and space. Archai are not time-spirits, monitors of time-periods as Archangels are, and as Michael has hitherto been. Archai actually ‘invented’ time! So in becoming an Arche Michael came into a position whereby, ‘millions of years’, ‘after’, the original ’invention’ of time he could start to alter its nature in conformity with the ongoing evolution of reality.
As time and space beings ourselves our whole nature has been, for nearly a century now, under the influence of these changes. Linear time has started to condense, to have less of a feeling of extension analogous to the extension of space. To be more ‘present’ to us. Both our past and our future have become more accessible to us. Neither history nor prophecy have any longer the same fixed character. Accessibility brings a measure of control, which dark beings exploit,(Montauk, HAARP), and light beings expand into cosmic creativity. Innocence in humankind takes another vast step in the direction of intuitive knowledge.
I once gave a lecture at Santa Barbara in California on a subject which referred in passing to the literature current at that time which indicated that a new generation of children was being born on the planet which was being referred to as Star-children. I had read some of the books concerned and found them very moving, full of hope that we were being joined through ordinary birth channels by beings from other planetary systems who were deeply concerned for the plight of Earth and wished to participate in our problems in a helpful manner from within.
After the lecture two members of the audience came up with the hostess and told me that to the best of their belief their little boy was such a star-child, and would I be interested to meet him. Exceptional children are often the object of fantasies to their parents, but they are also lovely to meet, so for everyone’s sake I said “yes”. So the following morning round they came, and little Miguel aged five was brought into the living room while the adults went out into the garden He moved quietly round the room picking up crystals, but he was clearly aware of me sitting there, so I overcame my shyness and quietly said, “Hullo, Miguel, are you into hugs?” He leapt across the room, and I was enclosed in a five-year old embrace which dissolved all my tension. Whether he was a Star-child or not he had a natural talent for relating which left me without responsibility for what happened next.
I had to leave to catch a plane, and Miguel/s parents offered me a lift to the airport. Miguel sat on the back seat busy with crayons and paper. I felt it was now or never, so I leaned over my seat and said : “Miguel, I have to go in an aeroplane now so I shan’t see you again. Do you remember what it was like when you came from the stars?” He put down his crayons and moved across to me with eyes shining and said in what I remember as a wholly adult intonation: “I didn’t come through space. I came through time. It was wonderful”. I still don’t know for certain to this day whether this actually happened physically or not, and in any case I was crying the rest of the way to the airport. The event remains in my memory as vividly as it did eleven years ago, and much of my life of imagination since that day relates to it. Miguel was still crayonning as the car pulled away.
I tell this story because with all the space-literature and movements of all kinds, not to speak of Star-wars, ‘Beam-me-up-Scotty’ and all the rest of it, one is pretty much at a loss without some sort of yardstick for where inner experience ends and outer paranormal experience begins. Sooner or later in these accelerating times one meets all sorts of extraordinary events and people, and I’m quite sure that an open heart in harmonious alliance with a clear head is the only sound guide when it comes to assessing whether the experiences one has and relates to others are opening doors to truth or perpetuating illusions. To me Miguel was utterly real. So were three occasions when I saw powerful manifestations of lights in the sky, two of which were shared with others.
It is because of these yardstick experiences that when I relate the conceptual pictures I have shared of Geometry, Beings, Time, and now Star-realms to one another and to crop-circles, I have an expectancy that portals of a multi-dimensional nature are about to open through the crop-circle phenomenon. Also that all these signs and wonders are forms of training and preparation, so that when it really comes to the crunch we have open hearts and clear heads and will be every day more sure-footed in distinguishing reality from illusion. This we will most certainly need when we come to judging how to follow the suggestions of Thoth, since some of the concepts he introduces of the nature of UFOs and their connection with crop-circles are at least as difficult as Steiner’s concepts when they were first introduced There is also a distinct feeling that anthroposophists will be able to link Thoth’s concepts very accurately with Steiner’s, of whom Thoth has a clear vision and for whom he has a profound respect. So it is time now to start to introduce some of Thoth’s concepts and suggestions for how to proceed in our next steps for relating in a sound way to the paranormal.
© Stanley Messenger