Serie B brev nr 4

Magazine Overview

This issue of the Swedish publication "BREVCIRKELN" (Newsletter Circle), specifically "Serie B - Brev nr 4" (Series B - Letter no. 4), under the heading "OM VIBRATIONER II" (On Vibrations II), focuses on the theme "DET ANDLIGA HAR STRUKTUR." (The Spiritual Has Structure).

The Structure of the Spiritual

The article begins by discussing the research of the de la Warrs in Oxford, particularly as referenced in a newspaper article about a lecture by docent Poul Goos. It also mentions Langston Day's book "New Worlds Beyond The Atom," which apparently details their findings. The author notes that Rudolf Steiner's work, particularly his book "Hinsides Vor Verden" (Beyond Your World), likely made the de la Warrs' research known to the newsletter's readers. The core of the discussion revolves around the de la Warrs' findings that vibrations, previously considered subjective experiences, are in fact a physical and real phenomenon that can even be photographed. This leads to a contemplation of the boundary between the physical and the spiritual.

The author proposes a perspective, hinted at in a previous newsletter and attributed to Kraspedon's source, that God manifests through a constant, high-frequency vibration. Everything, whether physical or spiritual, is in a state of wave motion. Points where God's lines of force intersect act as transformers, lowering the frequency of higher vibrational substances, thus changing their character. This process of transformation, or creation, occurs in stages, resulting in slower vibrations and coarser substances that humans perceive as matter. God continuously influences these frequencies, releasing energy and creating matter.

The author suggests that humans perceive creation from a reversed perspective, defining the 'physical' as that which their senses can detect and the 'spiritual' as beyond that limit. However, from God's perspective, there is no such boundary, only different vibrational frequencies and corresponding planes of existence.

How Does a Blood Drop's Force Field Change When a Person Dies?

This section delves into Rudolf Steiner's concept of reincarnation and the development of supersensory perception. Steiner's description of what happens at the moment of death is presented: the immediate result of the physical body's cessation is that the astral and etheric bodies remain, allowing the individual to perceive the etheric record of their entire earthly life. This etheric record fades after a few days as the etheric body, no longer supporting the physical body, disintegrates back into the universal etheric substance.

The article then poses the question of whether this can be scientifically proven. It argues that the de la Warrs' discoveries are significant because they suggest that the 'spiritual' has a structure, making it an objective phenomenon, even if not perceived by ordinary human senses. Their experiments, it is stated, can be captured by instruments and even photographed.

The de la Warrs aim to make significant contributions to healing. Their experiments are based on the principle that a blood drop is surrounded by a force field that maintains a constant connection to the individual it came from. By examining this blood drop, they can influence diseased organs in a person, regardless of their location. The de la Warrs' view is that they interact not with physical matter itself, but with its pre-physical origin.

For humans, the etheric body is their aura, and everything is interconnected in a non-physical counterpart to the physical universe, independent of time and space. This explains how a blood drop can be used to treat a patient, as its non-physical aspect is independent of time and space and remains connected to its origin.

Returning to Steiner's description of death, the question is raised about the fate of a blood drop's force field. The article quotes Goos, who states that for 3-4 days after death, it is still possible to diagnose the patient's condition from their blood drop, though this becomes increasingly difficult after about eight days. Even later, the chemical composition of the blood drop can be analyzed, supporting the idea that the complex field structure, the 'general field,' gradually detaches from the chemical substance over a few days, returning to a 'true reality' with different dimensional relationships.

How Does a Dying Person Experience This Transition?

The article recounts the experience of Shanti Devi, who claims to remember her previous incarnation. Her account, verified by others, aligns with Steiner's teachings and the de la Warrs' research. She describes death as a gradual process, starting from the lower body and moving upwards. The heart beats more intensely until it stops, and then breathing ceases. However, life remains in the brain, specifically in the 'ajna chakra' (the 'third eye'), where a higher sense exists, capable of seeing without eyes and hearing without ears. Life lingers here for a considerable time.

Shanti Devi explains that the duration depends on how strongly one clings to earthly life. The shock of realizing one is dead can be immense. Liberation occurs when the life energy leaves the body and enters the 'force center' outside the head, at which point the person is truly dead. She describes a gradual darkening, a feeling of cold, and an inability to move or speak, but no physical pain. Her heart had stopped, but there was a rhythm in her blood. She heard Krishna's name being spoken, realizing she was uttering it herself even after death. She calls this "The First Death."

When doctors and her family arrived, her husband was prevented from kissing her. Her body was to be taken home, burned, and ashes cast into the river. Shanti Devi remained conscious, observing everything, though not in a conventional sense. Her life force had moved to the ajna chakra, located between the eyes, corresponding to the pituitary gland. While not visible on X-rays, this is where life resides after the outer death. Indian yogis have mapped the body's energy pathways, and the exit point, though not visible on X-rays, aligns with a gland in the center of the head – the pineal gland, which Descartes believed to be the seat of the soul.

Life energy resides in the soul (atman), which is described as a vague concept. A new personality forms around the atman. The atman leaves the heart, moves to the third eye, and then exits through the crown of the head. As long as it remains in the third eye, the person is aware of what is happening. Shanti Devi could observe her own body from the outside, without a sense of time or space.

She then describes being in Muttra again, at home, and being taken to the riverbank. She left her body before it was burned. Her body was wrapped in silk and linen, carried on a bamboo stretcher, and covered with flowers. Her husband lit the pyre, priests chanted blessings, and her relatives turned away. She then lost consciousness of these events, experiencing only an infinite light, or perhaps darkness – a state beyond light or darkness, day or night, space or time. She calls this "The Second Death," marking her transition to a new stage.

Shanti Devi's description is seen as verifying theories, like those of Dino Kraspedon, that everything perceptible is secondary, originating from God, the Creator, the source of life. She describes a mild silver glow, like moonlight, with faint flickering. Beings of light appeared and disappeared, and they were all connected, like fine rays. There were higher and lower categories of beings and different planes of existence, all radiating from a common center, like a sun perceived indirectly.

Books and Articles Mentioned

The issue concludes with a list of books and articles referenced:

• A.P. Shepherd: "EN FORSKARE PÅ NYA VÄGAR. Rudolf Steiner och antroposofin."
• Langston Day: "NEW WORLDS BEYOND THE ATOM."
• Poul Goos: "HINSIDES VOR VERDEN."
• Poul Goos: "NYCKELN TILL LIVSGÅTAN."
• Sture Lönnerstrand: An article series on Shanti Devi in "Året Runt," issues 10-19, 1963.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the fundamental nature of vibrations as the basis of reality, the interconnectedness of the physical and spiritual realms, the process of death and the nature of consciousness after death, and the potential for scientific investigation (like de la Warr's research) to validate spiritual concepts. The editorial stance appears to be one of open inquiry, seeking to bridge scientific observation with spiritual teachings, particularly those of Rudolf Steiner, and presenting anecdotal evidence and research findings that support a non-materialistic view of existence.