- FIRE POLTERGEISTS RESUME
RAMPAGE IN SICILY
"Mayor Spinnato is sounding desperate for an answer.
'Someone wrote to me saying the solution was to sacrifice
a black goat and collect its blood,' he said, 'At some
point, that's going to start looking like a good idea.'"
So in looking for a scapegoat people turn to the very black-magic-blood
magic which was practiced by Alistair Crowley in Klingsor country with the
torturing and killing of living beings. The appropriate attitude towards
animals is loving kindness the exemplar and template of which was St
Francis. Only so may the black magic sign of the goat be reversed.
The answer and the solution surely lies a lot nearer home, in the human
being him/herself; perhaps in our passion sullied human blood. Rudolf
Steiner gave the means for purifying the blood in the Rose Cross Meditation.
Bradford has written of the burning Roses of George MacDonald's Curdie. If
the Roses do not burn on the Hearth of the Cross, elemental and magical
fires may well burn elsewhere and find energy in the electro magnetic field
fast forming around the earth. Salamanders have a special relationship to
the animal kingdom, arising out of that kingdom and working with especial
power for good where love arises between man and animal. When the human 'I'
works into the blood through such a meditation, burning, cleansing and
purifying it takes hold of the soul and transforms it through the power of
the Holy Spirit.
So that new faculties arose in Curdie when he plunged his hands into the
fire - an ability to discern true human or fallen animal qualities in those
he met. When the human 'I' selfishly turns back, circling on itself it
becomes the Ring of fallen power, used for evil ends.
It may be that our spiritual faculties are not developed enough to be
certain of the exact cause of such mysterious fires, but we can make a few
informed guesses in the light of Anthroposophy and our own experiences.
Can we, as humanity at large really expect to go rampaging across the
face of the Earth, the Body of Christ, without the least reverence or
sensitivity, killing, exploiting and torturing human, animal, plant and
mineral in our unmitigated greed, sold for a few pieces of silver, selling
it to Ahriman to do with as he will without a backlash from the elemental
kingdom who must be working desperately to balance what they can and heal
what they may without the human being as helpmeet, and where this is not
possible, externalize what otherwise would burn, consume and scar us on a
Rudolf Steiner once remarked upon our 'rudeness' to the elemental and
spiritual beings who surround and live alongside and indeed within us, and
whom we pass by and ignore as if they were not there. Our rudeness they may
forgive, as these beings, living in the etheric world anointed and enlivened
by Christ are mostly by nature forgiving and ever ready to work and
co-operate with us where possible, even longing for our recognition and good
will, which would greatly magnify the effectiveness off their activity for
good. Our despoiling of their environment, not only the physical but more
importantly the astral and etheric atmosphere which we pollute with our
desires, passions and lies has consequences that go far beyond their powers
of kind forgiveness.
Elementals, pushed down into the sub-ethers, denied their passage to the
hierarchies through the portal of human consciousness, can turn very nasty.
They can be made into Orcs, to use what is now a popular terminology.
Quote from 'Secret Fire - the Spiritual Vision of J R R Tolkien' by
"Tolkien wrote a letter to his son Christopher in 1944. Referring to the
news of his son's first solo flight with the RAF, so different from the
silent skimming of the birds that men dreamed of attaining when they sought
to fly, he remarks: "There is the tragedy and despair of all machinery laid
Caldecott continues - "Within the Lord of the Rings, Isengard under the
wizard Saruman illustrates the 'tragedy and despair' of reliance on
technology. In the modern world, we have seen the devastating and
dehumanizing effects of a purely pragmatic approach to nature. The Romantic
movement, from Blake and Coleridge to Barfield and Tolkien, believed there
must be an alternative. Goethe even tried to lay the foundations for it: he
called it a 'science of qualities'. At the end of his wonderful essay 'The
Abolition of Man', CS Lewis writes of a 'regenerative science' of the future
that 'would not even do to minerals and vegetables what modern science
threatens to do to man himself. When it explained, it would not explain
away. When it spoke of the parts it would remember the whole.......' Lewis
here echoes Tolkien's concern with technology. He compares Francis Bacon
with Marlowe's Faustus. For modern science and black magic alike the goal
The magician's bargain tells us the price of such power over the forces
of nature: our own souls. For says Lewis 'If man chooses to treat himself as
raw material, raw material he will be: not raw material to be manipulated,
as he fondly imagined, by himself, but by mere appetite, that is, mere
Nature, in the person of his de-humanized Conditioners.'
The conquest of nature turns out to be our conquest by nature, that is to
say by our own desires or those of others; and the master becomes, in the
end, a puppet.
In letter 131 Tolkien contrasts the 'magic' (technology) of the Elves with
that of the Enemy: the goal of the former is Art, whereas the aim of the
latter is 'domination and tyrannous re-forming of Creation'. The devices of
the elves are benign. They work with the grain of nature, not against it.
Tolkien is not opposed to technology per se, but to the kind that issues
from a certain mentality out of control. The desire for power, he writes,
leads to the machine (or Magic) the use of our talents or devices to
bulldoze other wills."
End quote from "Secret Fire" the spiritual vision of JRR Tolkien by
Stratford Caldecott published by Darton Longman and Todd.
The author, Caldecott, is a deeply committed Catholic, and writes for
various Catholic publications, and so has a certain stance or angle,
(Interestingly he leaves out a passing mention of Dr Steiner in the above
quote from Lewis) and in my view claims too much of Tolkien for Catholicism,
but the book does contain much that is of interest when brought into
relation with an Anthroposophical world view. Lewis could not bring
reincarnation into relation with Christianity, and rejected Anthroposophy
and so missed much, although he also saw and knew much out of his own inner
being. Tolkien, with his repeated childhood dreams of the deluging of
Atlantis, which he ascribed to a 'racial memory' drew deeply on those very
past lives in the same way in which he admitted drawing on the early years
of his present life.
Quote from Tolkien "One writes such a story (Lord of the Rings) not out of
the leaves of trees still to be observed, nor by means of botany and
soil-science; but it grows like a seed in the dark out of the leaf-mould of
the mind: out of all that has been seen or thought or read, that has long
been forgotten, descending into the deeps. No doubt there is much selection,
as with a gardener: what one throws on one's personal compost heap; and my
mould is evidently made largely of linguistic matter" end quote
It was also made largely of a deep love of Nature and especially of trees,
and it is typical of the man that he uses such a wonderful example as the
Cosmic Compost Heap, with all its alchemical and starry processes and its
absolutely down to earth richness and necessity.
As students of anthroposophy, we know that the Earth shall be mechanized
and die, that the fallen Life Ether will be employed in a dark technology
that is still in its earliest stages. "Evil," said Rudolf Steiner "Is in its
infancy" and so is its technology. However an etheric 'elvish' technology
must also arise so that the Earth may reach its goal and harvest what will
be transformed into Jupiter. Rudolf Steiner always brings us the means of
countering, of balancing, of compensating rather than fighting, and so we
need not fear. Our power as individuals and more especially as associations
of free individuals is very great.
Rudolf Steiner - "Are human beings able to help these elemental beings in
some way or other? That is the great question that was put by the Holy
Rishis. Are we able to release them? Yes, we can. For the deeds of man on
earth are nothing but the external expression of spiritual processes.
Everything we do here is also of importance for the spiritual world. Let us
consider the following. A man stands in front of a crystal, a lump of gold
or the like. He looks at it. What happens if a person simply stares, simply
Looks at some object by means of his physical senses? A continual interplay
arises between man and the bewitched elemental being. That which is
bewitched in matter and man are in some way related to one another. Let us
assume, however, that he merely stares at the object so that he only takes
in what is impressed upon his eye. Something is continually passing from
these elementals into man, and it goes on from morning until night. As we
look out into the world, hosts of elementals, who were, or who are
continually being bewitched into the processes of densification, are
continually entering into us from our surroundings.
Now let us assume that such a person, as he stares at an object, has not
the slightest inclination to reflect about what he sees, or to let the
spirit of things live in his soul. He takes the easy road; he goes through
the world but does not digest his experiences spiritually by means of
thoughts and feelings. He remains a mere spectator of the physical, material
world. In that case, the elemental beings enter into him and remain therre.
They have gained nothing in the world process and have merely transferred
their seat from the outer world into that of man. But now let us take a man
who digests his impressions spiritually by thinking about them, and forming
concepts about the underlying spiritual foundation of the world. That is, a
man who does not merely stare, but ponders over its nayture, a man who feels
the beauty of things and ennobles his impressions.
What does such a man do? As a result of his spiritual activity he
redeems the elemental being that streams towards him from the outer world,
thus raising it to its previous state. He releases the elemental being from
its enchantment. So through our spiritual activity, we can release beings
who are bewitched and lead them back to their former condition, or we can
imprison them again in our inner being without any transformation having
taken place in them.
Throughout the whole of man's life on earth, elemental beings stream into
him. It depends on him whether they remain unchanged or whether he releases
What happens to elemental beings who have been released by man's activity?
To begin with, they too, inhabit man. Even those who have been released
dwell in man until he dies. When a person goes through the gate of death,
there is a distinction between those elemental beings who merely entered
into him and have not been led back to the higher elements, and those who,
through man's activity, have been guided back to their former condition.
Those who have not been transformed have gained nothing by wandering from
the outer world into man; others are able to return to their former
condition after man's death. During life on earth man builds a cross roads
for elementals......What happens when a man looks at a material object and
fathoms its true nature so that the elemental being is thereby released?
Spiritually the reverse course is taken from what occurred formerly.
Whereas originally smoke arose out of the fire, man now creates fire out of
smoke spiritually. The fire, however, is only released at his death. We can
now understand the profound spiritual meaning of ancient rituals of
sacrifice when considered in the light of the primeval, divine spiritual
science. Imagine the priest kindling the flame, and the rising smoke, the
object of the sacrifice, as it is accompanied upwards by prayers. What
really happened in such sacrifices? The priest stood at the altar where the
smoke was produced. There, where the solid emerged out of the warmth, a
spirit was bewitched, but as a man accompanied the process with prayers, the
spirit went over into him and was released into the supersensible world
after his death." end quote from The Spiritual Hierarchies and their
Reflection in the Physical World - lecture 1 12/4/1909
Working with the various etheric technologies which we have previously
discussed is more than ever essential, as is the moral healing and lifting
of the soul which can be effected through the study of Spiritual Science,
gifted to us for this time of need by the Christian Initiate from the realm
of the Divine Sophia.
Go gently, Jan
- Dear Danny and Jan,
Thanks so much for responding to this fiery shot from my puzzled brow
with fire-filled Enthusiasm -- the God/dess
within. Dan, you have painted such a beautiful picture of possibilities
and Jan, you've pointed out particularly the role of the salamanders in
the warmth realm of the ethers, and of the necessity for human beings to
approach Nature with respect so as not to further enchant the
elementals. Rudolf Steiner's remarks about the effect of ritual activity
make perfect sense, but. . .
My all-too-literalistic brain craves for some answer to the question of
WHEN and WHERE about these particularly spectacular episodes of
elemental rebellion, blow-back, or whatever one might call them-- the
'smoke signals' to us that we are wreaking havoc in their world. Why did
that particular house in Vermont or that particular village in Italy
experience repeated spontaneous eruptions of fire? Why did they happen
at the particular times they did? Do these 'eruptions' bear a direct and
discernible relationship to human thoughts or deeds in those geographic
locales? In seeking to understand benevolent elemental activity -- the
little gifts of grace that seem to come from out of the blue-- it is
much easier to find a kind of cause-and-effect linkage between human
thoughts and deeds and the episodes of blessing, while in these
malignant episodes, the causal chain is elusive.