Spirituality or etheric or esoteric physical shape shifting

But [he is doing so] not only [while the soul is] inside the physical body. But he [the guardian angel] is monitoring the soul when it is situtaed inside the astral-body, or at the level of the astrals, or when the soul lives inside another body on another planet. And he is registering each and every advancements. It is very interesting, that nothing excapes his attention. That is, that no deeds, no thoughts and no words can be uttered without the angel recording them unbiased.

That is, that there is no selection. Everything that has ever been done, thought of or told is being recorded. And this [record] is called the akasha-disk. Many of you must be familiar with the terms of soul-disk or akasha- disk. This akasha disk contains everything. And when we learn how to read this akasha-disk, we will be able to return to any hour of any days of our previous lives. And thus … this is an open book, this is our Big Book, where everything has been written in.

Thus any time, when we are in trouble, we can ask Archangel Michael to send us soldiers to help. My number zero body is the one, which remains here on earth, and my six souls and four spirits can leave. Thus the first soul, that is identically looking to our body, should also be operated on, and the disfunctioning organ should be removed from there, too, by changing the illness into thought. This is the way of enlightening a soul.

As Jesus said, love your enemy and he will be your greatest friend. When a man with a dark soul gets love, his soul will be enlightened. Doing so it reorganizes, or, using a metaphor of the symbolic language of psychotronics, it reprograms their entire way of living First I give a brief summary of the broader context and methodology of my inquiry: New Age spirituality, the ideological framework of New Age healing, and within this latter one, the presumable roots, the different models, the basic concepts, and the healing practices of psychotronics.

In the second part I focus on the various manifestations of the human body within the healing system. In my inquiry the double level perspective of emic-etic approaches has been applied: self-definitions and self-imagery of practitioners, disciples and clients have helped to explore the internal structure and logic of the healing system, while comparative analysis provided me with choices to more speculative interpretations. Additional information has been gained from various sources: 1.

Considering the great variability and heterogeneity of current religious ideas, movements and trends, phenomenology offers a good choice to describe essential characteristics and to show fundamental differences between them. There are numerous speculations known about the character and origins of this energy, but they all agree in regarding it as a vibrating flow of micro-particles often referred as quantum.

These ideas, adapted from traditional Indian medicine and Yoga, say, that living organisms acquire life-energy through the so called chakras or force centres, which are imagined as rotating wheel-like vortices on the etheric surface of the body. Energy is transferred within the body through special channels, the nadis. Its presence can be perceived by various sensual ways, most often as heat, or pulsation, but it is also claimed to be observed by people of special seeing abilities clairvoyants, or seers of the aura.

However, the aura can be made visible for anyone by special optical devices aura-photography [Slide]. Similarly to neo-platonic ideas of body-microcosm and universe-macrocosm correspondence, colours and aura-layers are associated with certain parts and organs of the human body, with natural phenomena planets, animals, plants, minerals and with human characters [Slide]. In several New Age healing practices aura has become a key figure in diagnostics, since it is considered as an etheric subtle body, and serves as a multilayered screen, a visible measure of physical and mental health.

Changes of size indicate the actual energy level of the individual, meaning the sicker one gets, the smaller aura he has, and the other way round. Most New Age energy healing methods prana nadi, reiki, etc. When discussing New Age healing Catherine Albanese refers to another important aspect that she regards shamanism. Above healing has been considered as a process of harmonizing energies and healers has been the specialists removing the blockades in the multiple levels of energy flow.

The third aspect that many researchers on New Age healing pointed at is the holistic ethos. He regards it as a current manifestation of neo-shamanism among neo-pagan revivalist movements and groups. In current esoteric discourses there are different healing systems regarded by various terms and names psychotronics, spirit surgery, spirit healing, psi-surgery , which are often used as synonyms.

Closer observation allows us to distinguish three individual healing systems: 1. The term itself was first applied by a French engineer, Frenand Clerc in the early , when he tried to describe the electric-waves of the brain as a new type of energy. Contemporary international psychotronics defines itself as a science, a sub-branch of parapsychology, which studies particular energy fields in the human environment, that establish connections between the spiritual and the material levels of existence.

Bodies and souls 6 The concept of spiritual alter-egos is one of the most characteristic features of psychotronics. Slide, Handout Practitioners interpret the incorporation of the new body-concept as new information gained from the spiritual realm by channelling. At the same time, it indicates that the growing popularity of various energy-healing methods where the aura has undoubtedly high importance might have had some impact on the appearance of the new component.

This is the occult reason why the Catholic Church gave the name Purgatory to a spiritual place where the soul of the dead must expiate thier sins. In the oriental tradition, this period is called 'Kamaloka'. Ancient asceticism aimed at disconnecting the person from all life pleasures, in part to avoid the later sufferings of Kamaloka. A natural and intrinsic necessity of the Physical Body, such as hunger, does not produce a suffering during this period, neither the needs that are born from the spiritual essence of the 'I', such as esthetical pleasures or feeling delicate tastes or odors, or even the pleasure of helping other people.

Thus, there is absolutely no reason to repress the pleasures of life; only those that do not correspond to real needs or do not emanate from higher motivations. This phase of one-third of life has the goal of transmitting to the 'I' the essence of the whole life, purifying it and setting it free from any connection to the physical Earth.

During this retrospective phase, when the moment of birth is attained, all desires connected to the Earth have been purified. Antipathies, for example, have been transformed into sympathies, repulsion towards some person becomes attraction to her, etc. Thus, the 'I' may render itself fully to the spiritual world, because nothing more binds it to the physical world. Just like a substrate of the Ether Body remained in the etheric world three days after death, a substrate of the Astral Body is left in the astral world after this period corresponding to one-third of the past life time.

Therefore, three corpses are left behind after death: the physical, the etheric and the astral. Alone the 'I' remains imbued with an essence that is a spiritual synthesis of the past life. The 'I' then starts a life in communion with other spiritual beings, as well as the spiritual essence of the physical world. This happens in a peculiar way: what was outside the living being, becomes the inside, as for example the space occupied by a stone.

One should not imagine the spiritual world as being analogous to the physical world. In fact, much of what passes with the former, is in a certain sense the opposite of the latter. Normally, after living several hundreds of years in the spiritual world, the 'I' feels a great need of returning to the Earth, in order to repair the harms consciously or unconsciously done during its past life, and to progress morally.

Aided by pure spiritual beings, it envelopes itself with a new Astral Body. The pair formed by 'I' and Astral Body is then directed to an elected couple of parents, from whom the kernels of an Ether Body and a Physical Body will be inherited, thus beginning the formation of an embryo that will be born later on, at an adequate cosmic moment.

This is the essential process of reincarnation. The fundamental thing is to apprehend that, without the concept of reincarnation, human life makes no sense. Since we are not purely spiritual beings, we are not perfect. So we always commit mistakes during an earthy life. This perfection is clearly a moral one. Normally, the 'I' is immortal, returning once and again to new incarnations. There have always been some ideas that something is immortal within the human being.

But it should be clearly understood that immortality applies only to the spiritual essence. An exaggerated preoccupation with the own immortality could mean an egotistical manifestation "I am not going to disappear". Our correct preoccupation should be towards spiritual knowledge, with the aim of contributing, in a really positive sense, to the improvement of humanity and the world. There should also be a preoccupation with the own existence before birth: "What impulses did I bring to this life?

What is my mission from the point of view of humanity as a whole, as well as from the cosmic point of view? What harms have I produced in the past that now should be repaired? Such situations may involve meeting certain people, visiting some place without knowing exactly why, catching some sickness, etc.

This is, in brief, the Anthroposophical concept of destiny, or carma k'rma. Nevertheless it is fundamental to recognize that although the 'I' unconsciously leads a person to certain situations, what she does or not does in each one of them may vary depending on her acting out of a conscious and free decision.

With other words, destiny never eliminates freedom. Beginning with birth, the process of full incarnation generally needs 21 years. The four temperaments Let us examine another application of the fourfouldness of the human organism: the four temperaments. Rudolf Steiner revived the old Greek teaching about them, conceptualizing them in terms of that fourfouldness.

The melancholic temperament stems from a predominance of the Physical Body over the other three. A person with this temperament feels too much the attraction of gravity, as a constant, physical, earthly load. Such a person tends to feel that everything is 'heavy', above all her own life. She has the tendency to suffer with everything, constantly lamenting herself.

It is typical for such a person to keep asking herself why should her sufferings and frustrations occur precisely with her, and not with other people. She manifests an exaggerated introspection, tending to a certain degree of depression.

Physically, such a person is often slim, showing a long body stature, with deep eyes. The melancholic is the predominant temperament of our times, due to our civilization, that is too much turned to the physical. The phlegmatic temperament stems from a predominance of the Ether Body. A person with this temperament has exaggerated metabolic functions, and somehow ruminates everything.

She adores eating, and generally does it slowly, saving each forkful. But she also ruminates about her thoughts, which in general are slow, tending to an inner dreaming activity. It is an excellent temperament for our times, because it produces a certain isolation of the person in her own inner dreamy world, therefore not being too much affected by the aggressiveness, agitation and chaos of the modern world, mainly in big cities. The sanguinic temperament stems from a predominance of the Astral Body.

A person with this temperament has a basic difficulty to concentrate on anything. In general, such a person is slim and has a long stature. The choleric temperament stems from a predominance of the 'I'. It is like the person has been possessed by an inner fire, being always decisive in her attitudes and opinions.

She likes to impose herself, and loses her temper very easily, revealing lack of patience. Many choleric have a prominent, large chin and thick eyebrows, sometimes curly hair. Considering the characteristics shortly described above, one may recognize the four ancient Greek elements: earth, water, air and fire. These should be taken as qualities inherent to solid bodies, liquids, gases and heat, respectively.

For instance, if one tells a choleric that he has this temperament, he may become red of rage as with an inner fire , violently punch with his fist on the table and shout: "What? Me a choleric? Suppose somebody is walking through a trail in some dense woods and gets stopped by a rock about one meter high which is blocking the way. The melancholic, seeing this big stone, begins to lament: "What a tragedy, a stone on my way! This could only happen with me!

What should I do now? It's going to make me miss an important meeting, it's going to ruin my life! The phlegmatic begins to admire the beauty of the rock, manages to lean on it or sit on it, and starts to daydream recalling all the big, beautiful rocks she had encountered in her life, or how nice it would it be having her beloved one also sitting there, appreciating the sun shining through the branches and leaves of the wonderful tall trees, inhaling the fresh air, feeling the nice scent of the flowers around, and so on.

Then he jumps to the top of the rock and tries some dance steps before going down to the other side. Finally, he happily continues his way, having already forgotten the stone. Now the choleric: seeing the big stone, he has an attack of fury, curses the people that usually clean the trail for not having removed the stone, and with an explosion of anger, he violently kicks the stone, hurting his feet.

With a second explosion of anger he gives a violent punch on the rock In general, everyone has two or more predominant temperaments, but obviously it may happen that just one of them is exaggerated. The ideal is to have a balance of all four, in order to be apt to feel so deeply as a melancholic, to maintain a certain distance from the exterior, as the phlegmatic does; to be so joyous and, when appropriate, unconcerned as the sanguinic, and to be able to take firm decisions as the choleric does.

Small children are usually sanguinic, and this can exhaust an adult only by watching them running and hopping all the time. As a matter of fact, it has been observed that in our modern civilization less and less children run and hop freely. Stressful education methods, heavy diets, communication media, video games and computers, force them to penetrate too early into their physical bodies, thus tending to a precocious melancholic temperament. According to an educational recommendation given by Steiner, which is regularly implemented in Waldorf Education, children in each class are grouped depending on their temperaments.

Thanks to this measure, the choleric children, for example, can strike each other until they have spent their excess of energy. The phlegmatic children, being such strong dreamers, end up by finding their temperament-like neighbors so boring that they tend to take the initiative of abandoning their phlegm.

On the other hand, if a choleric child is placed side by side with a melancholic one, the former constantly strikes the latter, who feels herself ever more a sufferer, savoring her unhappy life. Grouping the children according to their temperaments also allows the teacher to address each group in a special manner, for instance, choosing and telling parts of stories that result more adequate to one of the other temperament.

The teacher may also give big and complex problems for choleric children to solve, while presenting many small ones for the sanguinic, etc. This is one aspect of the active psychology present in Waldorf Education, and an example of how conscious, sensitive, knowledgeable and loving each teacher has to be.

For parents at home, an early recognition of their children's temperaments may help them a lot in educating and handling them. For example, proper food may be prepared for each temperament e. One should understand the tendencies and peculiar behavior of each child, and then organize correspondingly adequate activities.

Thus, a sanguinic child or adolescent may like to study the guitar, flute, clarinet or violin, a choleric may prefer the trumpet, percussion or the piano which he likes to hammer with his fingers ; a melancholic may love the cello, and a phlegmatic may tend to play the harp or piano which she likes to play very softly, in waves.

A melancholic child should never be admonished too strongly, or for a long time, because he will start enjoying the suffering. And before admonishing a choleric child, one should consider if one is willing and prepared to enter a real fight. Developments stages of the child and of the adolescent An interesting and important application of the fourfold subdivision of the human organism is the characterization of the development stages according to the age, in periods of approximately 7 years, as observed and conceptualized by Steiner.

With its birth, the Physical Body which was dependent on the mother's body, staying 9 months in its shelter obviously becomes independent, being born to the world. The study of a human embryo's development is fascinating. Some organs do not form from progressive use, because they start to function only after birth, such as the lungs. It has been told that Haeckel, the great pioneer in the study of embryos, once forgot to label glasses containing small animal embryos, and later could not classify them anymore.

It is as if the embryos wanted to demonstrate that the human being is the origin of all higher animals. Haeckel's well-known idea that ontogenesis recapitulates phylogenesis may, in this sense, be taken much farther. It is also interesting to observe how monkeys, specially chimps, are born with a round head, the same as humans. But the latter preserve their embryonic form, and the former develop their mandibles, used to attack and defend; they become prominent, the skull elongates, and powerful muscles penetrate the cavities that form with time.

On the contrary, humans preserve the relatively round form of their head. It is also interesting to observe that the head form of recent-born monkeys remembers the head of old people. After the birth of her Physical Body, the child enters a process of 'gestation' of the Ether Body, which will be 'born' or will become independent, approximately at the age of 7. This process means a 'birth' from the universal etheric forces that involved the Ether Body during its maturation.

The Astral Body exists mainly as a germ, so that the beginning of this first 7-year period just after birth is also characterized as fully lacking consciousness or having a dream and fantasy subconsciousness. During this period, the child develops her physical base and is devoted to typical etheric vital processes: eating, sleeping, metabolism, relative lack of consciousness.

From an educational point of view, one should consider that this period is a continuation of the one in which the child's individuality was immersed into the purely spiritual world, thus one should assure a very slow replacement of the forces and influences of that world. Lack of self-consciousness means that the child is extremely open to the influences of the environment. In fact, at this stage the child is essentially a will-being: she simply does not control the consequences of her willing as she will do after this period.

If a child in the first 7-year period wants something she should not get, there is only one way out: distracting her, or making her wish something else. Steiner characterized the child in this period as a big sensorial organ, therefore it is necessary to take extreme care with the experiences the child has, since all influences go very deep. This is the reason why psychoanalysis looks for traumas in the early experiences of childhood: in this period experiences become much more rooted in the unconscious than in later ages.

The encounter with evil is a terrible, unconscious experience for a small child. This kind of opening to the environment leads to the fundamental learning method at this period: imitation, that is, making the child experience real actions by imitating them from grown-ups, because actions are acts stemming from the will. Small children have an astonishing capacity for imitating, which is connected to their opening to the outside world.

Telling stories full of images is another educational means of great value. The biggest transformations of the whole life occur in this period: learning how to stand and walk, and learning how to speak and think which are direct consequences of the opening to the external world and the capacity for imitating , which, by the way, should progress in this order.

Steiner points out the great importance of learning how to attain corporal balance and stand; this means learning to locate oneself in space, something that animals cannot do. He attributes this impulse to an elementary action of the child's 'I', that is, this impulse is not due to natural forces intrinsic to the child. At the end of the first 7-year period, which is physically characterized by the change of teeth, part of the Ether Body which was dedicated to building up the Physical Body becomes free to be used by the child through her memory and thinking.

Therefore, formal school education should only begin in this second 7-year period. Caring about this detail makes it possible for the child to start memorizing abstract things; if this would have been done in the first 7-year period, it would be damaging for the child's being as a whole. The letters of the alphabet are nowadays abstract symbols, and during the first 7-year period one should not force intellectual abstractions or the memorization of symbols void of reality and fantasy, as are our letters.

During this second 7-year period, the Astral Body is developing, and the child or young person becomes more and more self-conscious. At about the age of 9 years a critical phase is reached, when the first existential questions appear for example, "Are you really my parents? This development of the Astral Body means that the qualities connected to it, such as feelings and fantasy, are the ones to be cultivated. During this period, the adolescent is a feeling being. Thus, just like imitation is the big educational method for the first 7-year period, the fundamental thing during the second 7-year period is the use of art: the world to be presented should be essentially a beautiful one.

Every teaching action should be artistic, accompanied by emotions and esthetic feelings. This is why Waldorf Education uses during this period so much art in every subject. The whole educational process should anchor in reality, and not abstraction.

In sciences, for example, the most fundamental aspect should be teaching how to observe phenomena and describe them, and not understanding them abstractly. The end of this period is marked by the threshold of puberty. Unfortunately, nowadays this inner transformation is getting exaggeratedly accelerated, due to the influence of eroticism and early intellectualization, provided by TV, video games, the Internet and education based on intellectual abstractions.

When an animal reaches sexual maturity, it is fully adult. This is not the case with humans. At the beginning of this period the Astral Body has already become independent and has individualized itself; what was developed was the manifestation of the 'I'. During this third 7-year period the 'I' craves for an understanding of the universe, thus education should now turn to the intellect, at the right places and moments, but without giving up fantasy and esthetics.

The world to be presented is a true one. The teaching of sciences should now begin to approach theories conceptually, trying to show the possible explanations for physical phenomena. But one should not cheat the young persons by confusing theory with reality, as it is normally done with Darwinian Evolution, Newton's Theory of Colors, atomic theory the atom is not a planetary system!

At this school stage purely formal theories should be treated, as for example theorem proving in Mathematics. At this age, the young persons should learn how to criticize. If this is done during the first two 7-year periods, the child's inner structure will be damaged, because she needs maturity to face the world from a conceptual point of view, which is necessary to criticize it. Promoting any criticism during the first two 7-year periods would produce, quite on the contrary, a deep frustration in the child and adolescent, because what they expect is a world that is beautiful and good.

In the third 7-year period one should gradually begin to give the young person more freedom and responsibility, which does not make sense in the two previous periods. In the latter, the young person knows or feels that he does not have enough knowledge and concept of the world, and generally unconsciously wants to feel that there is a firm guidance around.

Many times children 'test' their parents by exceeding limits; they do it precisely to verify whether the parents are guiding them with attention. Imagine the unconscious frustration of a child or young person, when, instead of feeling the firm but loving hand of parents and teachers, she is subjected to a libertarian education, without limits!

Thus, we have seen how the application a deep knowledge of the non-physical members of the human being lead to fundamental directives in education. The results of such an application may be seen and experienced by anyone at Waldorf Schools, this revolutionary educational method that, at the time of writing this translation , was already years old -- and continues to be revolutionary!

The Waldorf Education movement is now spread over all continents and has been recognized by the UNESCO as the first global alternative pedagogical system in the history of mankind. There are almost 1, Waldorf schools in most countries and cultures, uniting people of the most different ethnical roots. Readers could ask: but if its results are so extraordinary, why is it not more spread around, reaching more students?

One of the answers to this question is very simple: we are in a deep materialistic age, and Waldorf Education's principles are spiritualistic. And precisely for being spiritualistic in a modern, conceptual way, it has so many wonderful results. The three members of the spirit Analogously to the body and the soul, the spirit also has three different members. But contrary to the members of the first two, the members of the spirit are in germinal stage in the present humankind.

The 'lowest' member is called Spirit Self Steiner's original designation in German is 'Geistselbst' and originates from a conscious action of the 'I' on the Astral Body; it may be considered a transformation of the latter. The next one is the Life Spirit 'Lebensgeist' , which is constituted by a transformation, a spiritualization of the Ether Body.

I will call the third member Spirit Person 'Geistesmensch' , which appears as the result of a spiritualization of the Physical Body. Somewhere else it has been translated as 'Spirit Man' e. In fact, albeit being a masculine word, 'Mensch' is used for both sexes, there existing the words 'Mann" and 'Frau" for 'man' and 'woman'. The action of the 'I' over the Astral Body is easier to describe and understand. It deals with a process of avoiding that personal desires and any manifestation of egotism stemming from the Astral Body can reach consciousness and provoke actions.

This is achieved by ennobling emotions and the manifestations of will. Everybody can experience the fact of being able to educate a taste, changing a repulse into an attraction, or vice-versa. For example, it is possible to act consciously and reach, after some time, the point of not feeling anymore a desire which existed before, such as smoking, or eating chocolate.

A change in the Astral Body would have only occurred in these cases if the person does not have to force herself to avoid smoking or eating chocolate, but not wanting to do them becomes part of her personality. If a person does not like a certain vegetable or fruit, but recognizes that many people do, so she is missing something the world is offering her, she may force herself to eat that plant; with time, a taste for it is developed.

The Astral Body has been changed. Steiner says that activities of artistic and truly religious character stir an action in the Ether Body, spiritualizing it. The action upon the Physical Body is much more complex. Since the Physical Body lies three levels below the spiritual domain in the human being, it is much more difficult for the 'I' to consciously work on it. Obviously, when considering the actions of the 'I', the question is not causing a movement of the physical body, but rather to act upon deep physical forces, such as those that lead to birth, disintegration, or the heartbeat rhythm.

Fortunately, humans nowadays do not have the capacity of acting at the lower, unconscious depths of their Physical Body. For this, a deep knowledge of the spiritual world and responsibility towards is required. Analogously to the inner manifestation of the physical world through the Sentient Soul see section 2.

The manifestations of the spiritual world occur through what is true and what is good. It may seem strange that one speaks about 'good' as being something that can be objective in the spiritual world, because people are used to interpret it as something subjective, depending on everyone's opinion, social customs, etc. Nevertheless, knowledge of what should be the correct progress for humanity and the universe from a cosmic point of view leads, necessarily, to absolute moral values.

For example, nowadays, in large parts of the world, it is taken for granted that killing a person is an immoral act.

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Alternatively, you can feel yourself changing into a large predator — like a lion, wolf, elephant, eagle, even Tyrannosaurus Rex. Awareness of any new shape must be held firmly in mind and whole-body awareness at all times. It can take some effort to hold a new shape for any length of time. The secret behind successful shape-shifting is much like the secret of learning how to be a successful tree in a drama class. Learning any new shape is like learning how to play a new part in a play, and thus takes regular practice.

Creative imagination and the ability to maintain a changed sense of whole-body self-awareness are the only limitations in shape-shifting. These power dances are not harmful, as long as they are done within some type of sacred circle.

Inwardly, the individual melds with the animal. The human's sense of smell or sight may be heightened, there could be increased dexterity in the limbs, or a feeling of savage power that the animal may represent. Depending on animals for food and fur for warmth, primitive man knew that his destiny was linked with that of the beasts.

His almost religious fascination with the creatures he hunted is evidenced by cave drawings found as far apart as France and Australia. Many early civilizations revered animals as the incarnation of gods; in ancient Egypt, for example, both the cobra and the cat were objects of worship. It is not surprising that stories of humans turning into beasts, has become deeply ingrained in the popular imagination. Often such metamorphoses are associated with fear and terror. In central and eastern Europe, for example, a belief in the bloodsucking vampire that condemns its victims to a living death has persisted into the 20th century.

In West Africa until recently, members of a secret society called the Leopard Men believed that simply wearing the leopard's distinctive spotted skin would magically imbue them with that animal's fearsome strength. Shimmers Shimmers, by witness accounts, describe an unusual change whereby physical being transforms into an 'alien' shape, moving from the physical to the non-physical emitting an shimmering light.