Vijaya’s description of the physical relationship between microcosm and macrocosm as the most basic form of resonance established an excellent basis for subsequent speakers to speculate about etheric technologies of the future. Monique Pommier’s talk brought the concept of resonance to a further point of conceptual clarity with a metaphysical characterization that issues directly from the phenomena themselves. Drawing from her masterful work Harmony, the Heartbeat of Creation as well as her study of Ibrahim Karim’s “Biogeometry,” she gave a precise definition of resonance: “a phenomena of sympathetic oscillation that results in information exchange.” For example, if a single tuning fork is struck, nearby tuning forks of the same frequency will begin to vibrate—resonate—in unison. Resonance also occurs with tuning forks that are either half or double (self-similar with) the original wavelength, a fact which structures the phenomenon of the octave. She went on to encompass all earthly and cosmic relations in terms of the musical octave: “Every note resonates with its octaves across all scales of magnitude, so that we have in the phenomenon of the octave a natural pathway of communication and exchange between the lowest and highest range of tones and frequencies, way before and beyond the auditory range.” “And because every form in the cosmos is the manifestation of a tone,” she continued, there must be “resonance between the smallest and the largest form in the cosmos—between microcosm and macrocosm—and between their internal components.”

Pommier began her talk by tracing the morphological reversal seen in the historical shift from ancient astronomically-aligned temples resonating with life-giving powers of supernature, to modern structures like cell towers which resonate with the subnatural, inadvertently promoting death. Rather than bemoan this reversal, she embraced these new technologies of death as a manifestation of collective will, self-similar with Earth’s decline, and instead looked for counterbalances. The problem is not our harnessing of subnatural forces but the disharmony sowed by our one-sidedness, our forgetfulness of supernature, and unconscious materialism. We need the medicine of balance—of harmony. Importantly, resonance is always observed as a feature—the “back and forth harmonic interplay”—of tone.

And tone, said Pommier, echoing Steiner, “lies at the foundation of everything in the physical world.” Tone is identical to the concept of consonance, which, drawing on Johannes Kepler, Pommier said is epitomized in the threefold musical interval of the fifth (e.g., C to G)—a harmony that manifests throughout the rhythms and geometries of Nature as the Golden Mean or Phi, identified by many since antiquity with the cosmic Logos (λόγος). “Tone,” she continued, “integrates into one threefold unit the polarities of fundamental and octave, of center and periphery, which points to the universal polarities of spirit-source and periphery-matter. It is only because the three consonate together into one tone that they can vessel the oneness of being—the indivisibility of Life—into the diversity of forms.” Tone is thus both the literal and metaphorical bridge—the toroidal integration of centrifugal and centripetal movement—for all potential efforts to harmonize or counterbalance the forces of death with the etheric activity of supernature. In the future, Steiner said, “we shall experience the tone as an opening made by the gods from the spiritual world yonder to this physical-material world, and we shall climb through the tone out of the physical-material world into the spiritual world.”

What was more or less implicit in Vijaya and Pommier’s talks became more explicit in Doug Smith’s. Life, he insisted with Steiner, is metaphysically fundamental—“the first characteristic of the manifestation of the Word [Logos] as it reverberates throughout the cosmos.” As a molecular geneticist, Smith was able to draw important parallels between Steiner’s esoteric portrayal of Earth’s evolution and the hypotheses of contemporary scientists, filling in gaps left open by the latter’s exclusive focus on the physical dimension of reality. For example, scientists are typically surprised to discover how quickly basic cellular organization emerged on the primeval Earth: as soon as temperatures allowed water to condense on the surface, biological life took off. Following Steiner, Smith surmised that this rapid pace can be attributed to the intentional formative activity of higher beings working their archetypal images into the cosmos from beyond space, organizing evolution at the molecular level for the eventual emergence of physical human beings.

“The stars once spoke” verse, a verse which distills so much of anthroposophy’s evolutionary cosmology, naturally came up multiple times throughout the conference. During the Q&A on day three, Ralf Tita from the International School of Cymatics referenced Steiner’s view that the archetypal images weaving the world of the senses had been brought from heaven to Earth as a result of the Incarnation and await rediscovery and creative redeployment through the Goethean method. Andrew Linnell then drew a connection to the following lines of the verse: “In the deepening silence / There grows and ripens / What human beings speak to the stars.” Might our rediscovery and harnessing of these dynamic images constitute, in part, “what human beings speak to the stars”?

Cymatics, an interdisciplinary field that focuses on the study of wave-phenomena—especially the capacity of tone to produce coherent geometrical structures or “cymaglyphs”—was well represented at the conference by faculty from the International School of Cymatics. Officially founded in the mid-20th century by the anthroposophical physician Hans Jenny, cymatics is a discipline that promises to connect phenomena as disparate as embryogenesis and the movements of the solar system, much like what Steiner was calling for in a lecture cycle recently published under the title Interdisciplinary Astronomy. Cymatics, said the publisher and poet Jeff Volk in his talk on the history of the discipline, “makes the invisible visible.”

As I re-listened to the conference recordings throughout the process of writing this article, the world around me—plants in particular—radiated more vividly than before with hidden powers, prompting me to recall Volk’s stirring insight: “Once one’s eye is open to the cymatic phenomenon, you see it everywhere.” Indeed. The achievement of what Steiner referred to as “mechanical occultism” will undoubtedly depend on deepening our conscious participation in the etheric activity that cymatic experiments mimic.

The Lautsänger headphone, designed by the artist and founder of the Lautsänger company Atmani, is one example of a technology designed with (etheric) insights yielded by cymatic research. By integrating centripetal (implosive) movement in the otherwise exclusively centrifugal (explosive) emission of normal audio devices, Lautsänger has produced a listening experience that approaches the toroidal wholeness of natural tone, with actual health benefits. Perhaps, as Doug Smith suggested, another form of mechanical occultism could be attained through the engineering of light-responsive molecular-motors tuned to the oscillations of our own etheric bodies. However we get there, it will be important to remember, as Michael Howard reminded us, that techne (τέχνη) for the Greeks encompassed any art, skill, or craft that involved practical knowledge and expertise, including theater—in contrast with the machinic connotation that the word “technology” typically evokes for us today. Indeed, as Lautsänger CEO Harold Hobelsberger implied, a reintegration of form and function—art, science, and technology—along the lines of techne will be required—for example, through artistic exercises like drawing cymatic processes (not their end products)—if we are to awaken the organs of perception that mechanical occultism corresponds to. The Greek word for “tool” was órganon (ὄργανον) after all; our devices are always extensions of some aspect of ourselves or the spiritual realities we are conduits for.

Whether we are observing the beings of Nature, attempting to penetrate the metamorphosis depicted in the planetary seals and capital motifs of the original Goetheanum, or contemplating the spiritual significance of the latter’s stained glass windows, what is crucial in each case is the artistic capacity to lovingly empty ourselves so that the being of the other can enter. This point was especially emphasized by Christoph Broens in his insistence that the healing art of Anthropofonetiks becomes effective only to the extent that the singer is genuinely (lovingly) connected with the spiritual beings which emanate vowels, consonants, and tones. Aré Thoresen made an equivalent claim with respect to the elemental kingdom, underscoring the importance of penetrating through oscillations to connect personally with the elemental beings which he believes give rise to them; only then, says Thoresen, will mechanical occultism be possible.

In his potent review of Steiner’s statements about technology and the future of Earth’s evolution, Linnell cited the former’s startling prediction that “in the far distant future, man is to reach the point of projecting his rhythms out into the world again out of the strength of his own inner development.” Though startling, such possibilities are no longer inconceivable, given that we occupy a moment in Earth’s history which scholars of all disciplines have been referring to as the “Anthropocene,” the epoch that dawned once humanity became a geophysical force. In light of anthropogenic climate change, is it not conceivable that we might one day become a galactic force? Projecting our rhythms into the cosmos might sound like hubris, but if there is any possibility that the destructive consequences of our emancipation from cosmic rhythms extend beyond the Earth, perhaps these projections might constitute an extension of the same kind of healing and harmonizing work undertaken in biodynamic agriculture—just at a much larger scale.

To achieve this would be, in some sense, to actualize ourselves as microcosm, but, as Owen Barfield acknowledges in a short essay called “Listening to Steiner,” this is a huge burden of responsibility: “not only for man, the microcosm, to believe this but to realize himself as such, implies a greatness of spirit, a capacity of mind and heart, which we can only think of as superhuman rather than merely human.” If they are even possible to invent, the technologies that MysTech seeks to midwife will no doubt rely for their manifestation upon the inspiration of individual human beings striving along this and similar paths. It’s like science fiction, but better—a compelling myth to live by, one that we can each participate in. We can never, even as scientific materialists, be without a mythos—a narrative horizon for making sense of the world. And some stories are truer to the fullness of our experience than others. Can you remember who and what you are, microcosm?"

Footnotes
- Vijaya’s talk was an adaptation of an essay “Avogadro’s Number: Is the World Granular?”.
- From Rudolf Steiner, Lecture VIII in GA 323: the “Interdisciplinary Astronomy” lecture series.
- Monique Pommier, Harmony, the Heartbeat of Creation: The Convergence of Ancient Wisdom and Quantum Physics in the Triune Pulse of Nature’s Forms, ‎Lindisfarne Books 2020.
- BioGeometry
- From Rudolf Steiner, Lecture I in GA 283: “The Essence of Music and the Experience of Tone” lecture series.
- From Rudolf Steiner, Lecture V in GA 275; the “Art As Seen in the Light of Mystery Wisdom” lecture series.
- Rudolf Steiner, Interdisciplinary Astronomy: Third Scientific Course (CW 323), SteinerBooks 2020.
- Lautsänger
- From Rudolf Steiner, Lecture IV in GA 107: “The Being of Man and His Future Evolution” lecture series.
- Listening to Steiner (1984) review in Parabola 9.4, 1985, pp. 94–100.
- From Rudolf Steiner, Lecture IV in GA 107: “The Being of Man and His Future Evolution” lecture series.
- Listening to Steiner (1984) review in Parabola 9.4, 1985, pp. 94–100.

Review by Ashton Arnoldy
Ashton Kohl Arnoldy is a Ph.D. candidate in the Philosophy, Cosmology, and Consciousness program at the California Institute of Integral Studies; his dissertation aims to bring Owen Barfield and anthroposophy into dialogue with various forms (feminist, postcolonial, ecological, etc.) of contemporary thought. Ashton also creates anthroposophically-inspired multimedia art through a digital project called “Also Known As.”

Image by Milad Fakurian

Hidden Reality Book Review #3 ┃ Ibrahim Karim

Part 3: https://www.youtube.com/watch?v=NC7z5Dy8Aio

"Advanced BioGeometry student lecture for the review of Dr. Karim's latest book "Hidden Reality" (covering Part 5 from the book). Part of an ongoing monthly series."

Part 1
Part 2   

Note: No PDF of the Hidden Reality has surfaced yet.

#biogeometry #radiesthesia #shapepower

Pierre Teilhard de Chardin & the Noosphere

📚 Archive.org Collection
https://archive.org/details/TheDivineMilieu

Pierre Teilhard de Chardin: a visionary in controversy
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8626383/

"Teilhard de Chardin developed an evolutionary vision of our planetary future, currently developing from a sphere of life, or biosphere towards a sphere of mind, or noosphere. As a visionary, Teilhard was not only on the brink of formulating the internet, but he also anticipated current academic efforts to understand globalization, as well as human, cultural and technological evolution. However, his ideas are sources of enduring controversies in both scientific and theological circles. Here I uncover some of the core reasons why his ways of thinking and writing are often problematic, and propose a way forward. This note aims to introduce Teilhard’s central article about the noosphere (The Formation of the Noosphere, 1947), but can also be read as an independent introduction to Teilhard’s system of thought. A detailed exegesis of Teilhard’s article is available as a supplementary document."


Pierre Teilhard de Chardin’s Phenomenology of the Noosphere
https://link.springer.com/chapter/10.1007/978-3-030-84570-4_7

"he is credited with having anticipated Gaia theory (King, 2006), the global village concept (McLuhan, 1962), the Internet (Barlow, 1992; Cobb, 1998), the WWW (Garreau, 2005, p. 256; Greenfield, 2014, p. 9), transhumanism (Delio, 2014; Steinhart, 2008), the “global brain” (Stock, 1993), and the Anthropocene (e.g. Crutzen, 2002; Steffen et al., 2011)."


Teilhard & Steiner - Cosmogenesis in Light of Anthroposophy
https://footnotes2plato.com/2010/05/10/teilhard-and-steiner-cosmogenesis-in-light-of-anthroposophy/

“We have within us mirror images of the great cosmos,” says Steiner, “and the members of our constitution–material, ether, astral, and I-being–are really realms of divine beings.”[51] The human being has come during the past 500 years to feel increasingly disoriented and alienated from the numinous dimension of the universe. We have great trouble recognizing our reflection in the stars above, and for most, the human constitution has been reduced to but one real member: the physical body.[52] But, if Steiner is correct, a seed has already been planted in our souls with the potential to restore our vision of the spiritual world bordering that of the physical senses. Teilhard’s vision of cosmogenesis unified by Christ’s love is an example of the kind of etheric perception that Steiner predicts will become more prevalent in the coming years."


“See that ye be not troubled.”
https://anthropopper.com/2023/08/13/see-that-ye-be-not-troubled/
This article has some excellent comments on Steiner and Chardin:

"Yet, any serious look at Teilhard de Chardin, and the reason I see him as a definite and positive corollary to Rudolf Steiner, and especially concerning the Etheric Christ, is that he was a true Manichean, which embraces both spirit and matter at the same time. This is the essential thing.

I link here to a recent post concerning the real nature of Manichaeism, and Steiner’s definition of it. As such, Teilhard embraced every aspect of the world as Spirit and Matter, i.e., Geosphere, Biosphere, Noosphere. His issues were never about any kind of “unresolved positivism”, except the Jesuits refusal to allow him to publish, and sending him to China and Mongolia for 20 years in order to get him out of the way."


How Anthropocene Might Save the World: Metamorphosis
https://ouci.dntb.gov.ua/en/works/9jJNXGw9/
https://www.mdpi.com/2076-0760/11/2/68

"The Anthropocene has created a new cartography. It moves between the rejection of scientific disciplines, overcoming dualism and a change of coordinates with which to interpret the world. The Anthropocene unites two fields of knowledge: geology and anthropology. The “Axial Age” divides daily practices (the World of life) and the objective view of nature (the World of science). The Anthropocene” by Paul J. Crutzen and Eugene Stoermer has two distinct parts; the first establishes “a period of time”, and the second establishes an “epistemic tool”. This paper is intended to illustrate the epistemological dimension of the Anthropocene. Eduard Suess, Antonio Stopani, Pierre Teilhard de Chardin, Vladimir Vernadsky, etc., anticipated the concept of the Anthropocene a century ago. The hypothesis of the earth as a “living organism” is inspired by the Goethean Science or Naturwissenschaft of Johann Wolfgang von Goethe. It reinforces the character of “rupture” that the Anthropocene has. The Gaia Hypothesis, which is built from elements of Earth science systems, sees the pressing need for a global system and to overcome the barriers between disciplines. "


Owen Barfield, Teilhard de Chardin and the Evolution of Consciousness
https://owenbarfield.org/BARFIELD/Barfield_Scholarship/Sherman/Four.htm

"Barfield had a quite significant admiration for the work of Teilhard de Chardin. Certainly, Barfield was impressed enough to include The Phenomenon of Man in a very select list of thirteen works (including also Berdyaev, Eliade, and Guenon) recommended to those wishing to study the evolution of consciousness further. At the same time however, Barfield never hid his reticence regarding areas of Teilhard's thought and frequently suggested Teilhard as an example of a great and courageous mind still subject to the residue of unresolved positivism. Recall that the residue of unresolved positivism reveals itself primarily in the persistence of the notion of an unbridgeable gulf between the mental world and the material world. Therefore, as we try to understand Barfield's criticism of Teilhard we ought to search for just such a persistence in the thought of the Jesuit paleontologist.


Indeed, upon close examination such a mind/body-world gap does reveal itself in Teilhard's thought. Brilliant as it is, Teilhard's system is what Barfield calls camera-consciousness. Like a camera, he is always looking at but never into what he is seeing.[20] Unlike the phenomenology of Husserl or Merleau-Ponty, Teilhard's phenomenology never describes consciousness from the inside (that is, the subject's experience of consciousness).[21] Eschewing the formers' analysis of subjectivity, Teilhard equates his phenomenology with the scientific–presumably objective–point of view.[22] His analysis of consciousness relies almost entirely on external indicators (e.g., skull size or technological artifacts).[23] This leads N. M Wildiers to say that Teilhard's observation of consciousness is always an observation from the outside. He writes:

Whereas the contemporary phenomenologists incarcerate themselves, so to speak, in the study of the interiority, Teilhard's reflections merely bring him to the point of that interiority without seeking to penetrate further into it (emphasis mine)… Teilhard's cosmic phenomenology leads ultimately to a very marked accentuation of "interiority", although without much attempt to examine this in its inner structure.[24] "


Transhumanism or Ultrahumanism? Teilhard de Chardin on Technology, Religion and Evolution
https://www.academia.edu/8474707

"Transhumanism is a term used to describe the enhancement of human life through technology, seeking to overcome biological limits. Teilhard de Chardin has been described as a transhumanist, but a closer examination of his ideas reveals his distinction of ultrahumanism, a deepening of the whole evolutionary process in and through the human person. This paper examines ultrahumanism and Teilhard's vision of technology in the evolution of religion."

Weaponizing the Noosphere: Cybernetic Entrapment of The Human Heart-Mind
https://limitedhangout.wtf/teilhard/

"When noosphere means “mind only” (sphere of mind) then the heart can be cut off. The noospheric realm then becomes one devoid of soul and meaning. As the mind becomes mapped (and hacked) by neuroscience then the soul becomes nothing but digital bits, ones and zeroes. Those digital bits will be surveilled and then disaggregated from each other and sent across the spatial web in the internet of bodies. They will be digitized soul fragments, a monstrous updating of the ancient shamanic insight concerning soul loss. To use the language of Rudolf Steiner this is the ultimate (evil) goal of the energy of Ahriman—the desire to enslave humanity into non-material materiality, i.e. digital, virtual, or augmented (pseudo)materiality.

This dystopic nightmare is a parasitic noosphere preying upon human autonomy, on animals and all sentient beings, down to the very rocks and mineral themselves. Teilhard’s vision of greater individuality and greater interrelationship mutually reinforcing and necessitating each other becomes perverted towards the vision of a Global Brain, a techno-fascist super-organism supra-ordinate to human individuality and relationship (and their healthy balance). This techno-fascist Global Brain will be “artificially” intelligent in nature."


Barbara Hubbard, “Christ Consciousness”, and Cybernetic Transhumanity
https://unlimitedhangout.com/2022/05/investigative-reports/barbara-marx-hubbard-godmother-of-transhumanism-and-synthetic-spirituality/

"Hubbard’s vision of trans-evolution through a superorganic cyber-nervous system was inspired by the tech-Gnostic prophesies of Pierre Teilhard de Chardin and the “design science revolution” of R. Buckminster Fuller [8]. Teilhard de Chardin was a eugenicist Jesuit priest who preached a trans-Gnostic gospel of spiritual, or “noetic,” evolution through the awakening of universal consciousness through the “noosphere.” Fuller was an eminent futurist and the godfather of the design science revolution, which prototyped “synergetic” models of evolutionary architecture, such as the geodesic dome. Both Teilhard de Chardin and Fuller professed their faith in the “Cosmic Christ Consciousness” of noospheric evolution, which Hubbard likewise idolized as the crux of humankind’s cybernetic evolution into a trans-technological collective."


Teilhard De Chardin - The Omega Point and the Noosphere ┃ Formscapes
https://www.youtube.com/watch?v=KOQT-Bo2wZE

"In this video we look at the thought of French Paleontologist, Cosmologist, WWI veteran and Jesuit Priest, Teilhard De Chardin, and his conceptions of the Omega Point and the Noosphere as articulated in his most significant work, The Phenomenon of Man."

Teilhard de Chardin & Rudolf Steiner: On the Sacrality of the Earth ┃ Robert McDermott
https://www.youtube.com/watch?v=eiO0oPpn4CU

Scientific Evidence for the Existence of a True Noosphere - Foundation for a Noo-Constitution - Roger Nelson
https://teilhard.global-mind.org/papers/pdf/noosphere.forum.4.pdf

#noosphere #Teilhard #Steiner #transhumansism

Communing with Plants using Goethe's 7 step method | The Herbal Path Portugal
https://www.youtube.com/watch?v=oy_g2IbUy0A

This video is to help you gain confidence with Intuitive Plant Communication by following a simple yet hugely insightful method based on the little known scientific writings of Johann von Goethe (1749-1832) – Germany’s Bard, that guides you step by step to meeting a medicinal plant on a deep level and forming an understanding of the therapeutic indication in a fully conscious way. This is for folk who want to get to know plants but question themselves as to whether they are 'just making it up?"!

For full written introduction and illustrated details of the 7 steps visit:
https://www.theherbalpath.net/goethean-process

Below is a summary of introduction and the 7 steps themselves. The whole process is akin to climbing a mountain and being a different person from the experience of the journey when you come down the other side.

Pre-stage FIRST IMPRESSIONS -begins even before meeting the plant on the basis that something has attracted us to meet this particular plant or person and is said to result from an openness of ‘soul’ on first meeting - an ‘intuitive precognition’.

Stage 1. EXACT SENSE PERCEPTION is familiar to conventional science as factual information gathering i.e. of keenly observing the physical attributes of the plant. We are working in the earth element, chipping away at the facts.

Stage 2. EXACT SENSORIAL IMAGINATION is analogous with synthesis, the putting together of facts to allow appreciation of the plant or patient as a living growing being. It involves following the growth process of a plant, for example, how it looked this time last year or will look this time next year or identifying a person’s core, inherent constitution and how or why the person has deviated from that in the present time. We are moving between the facts in a fluid manner analogous to the water element.


Stage 3. GLIMPSING THE BEING This can be seen as an “Aha!” experience as something about the plant ‘clicks’ within us and follows a meditative group rebuilding of the plant from memory whilst observing any inner movement within us related to qualities and emotions eg warmth travelling to stomach area and feelings of expansion and freedom. The inspirational glimpses are akin to the quick movement of the air element.

Stage 4. BEING THE BEING is that of attaining conscious intuition or ‘becoming one with’ or ‘co-resonating’. In other words ‘being at one’ with the ‘essence’ or ‘idea’ of the plant or person eg, this plant would be useful for tight cramping in the digestive system and could help a person become open to problems relating to their solar plexus and/or issues seeming at first overwhelming and difficult to digest. The clarity and passion that accompanies this stage is working in the fire element.

Stage 5. CATCHING THE ESSENSE is concerned with condensing or capturing the idea arrived at stage 4. This requires a further synthesis of how to best express the intention of the plant: which part could be used (root, stem, leaf, flower or fruit or mixture) to best resonate with aiding a person to reset their healing intention. A rebuilding group meditation of the study experience so far is key at this point to ground the gesture of the plant. The vibrational movement here is associated with the air element again.

Stage 6. INCARNATING THE IDEA is growing the idea or remedy into matter involving an ‘alchemical’ distillation of stages 4 & 5.

When studying plants, once a consensus on the plants’ possible medicinal use has been achieved, the decision of how to produce certain extracts or preparations from the plant are made. These are often collected and prepared on site and with active participation of the person encouraged as part of this refinement process. The form of the medicine is experimented with (eg. it could be prepared as a tincture, infusion, massage oil, essential oil, foot and hand bath, herb pillow, talisman to wear, seed to sow and grow etc.) as well as dosage and frequency of administration determined. The fluidity of moving from one idea to the next brings us back to the water element.

Stage 7. PRODUCTION OF MEDICINE and is the production of the new medicinal product. The “spirit dying into matter” brings us full circle back to the earth element.

Goethe's Metamorphosis of Plants with Rolf Sattler | New Thinking Allowed
https://www.youtube.com/watch?v=MRp1OaE1b1k

"Rolf Sattler is emeritus professor of biology at McGill University in Montrael, Canada. He is author of Organogenesis of Flowers, Biophilosophy: Analytic and Holistic Perspectives, and Science and Beyond: Toward Greater Sanity Through Science, Philosophy, Art, and Spirituality.

Here he describes Johann Wolfgang von Goethe as the equivalent to German literature as Shakespeare is to English literature or Dante is to Italian literature – a towering figure. However, Goethe considered his scientific writings to be as important as his literary contributions. Sattler sees Goethe as one of the founders of the discipline of plant morphology. His book, The Metamorphosis of Plants was published in 1790. Sattler points out that Goethe incorporated many different worldviews into his analysis – including perspectivism, animism, mechanism, essentialism, holism, and mysticism."

Rolf Stattler's Resources:
- Archived Website
- Main Website
- Publication Listings
- Academia.edu Articles
- ResearchGate Articles

A Few Articles:
- Investigation of Plant Form
- Philosophy of Plant Morphology
- 'Fusion' and 'continuity' in floral morphology
- Biophilosophy : analytic and holistic perspectives
- Theoretical plant morphology
NOTE: [Use the archive trick from this post to download the last two links ]

👉 Purchase Rolf Sattler's Book HERE

Follow Rolf On Social Media
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"The Metamorphosis of Plants, published in 1790, was Goethe's first major attempt to describe what he called in a letter to a friend “the truth about the how of the organism.” Inspired by the diversity of flora he found on a journey to Italy, Goethe sought a unity of form in diverse structures. He came to see in the leaf the germ of a plant's metamorphosis—“the true Proteus who can hide or reveal himself in all vegetal forms”—from the root and stem leaves to the calyx and corolla, to pistil and stamens. With this short book—123 numbered paragraphs, in the manner of the great botanist Linnaeus—Goethe aimed to tell the story of botanical forms in process, to present, in effect, a motion picture of the metamorphosis of plants. This MIT Press edition of The Metamorphosis of Plants illustrates Goethe's text (in an English translation by Douglas Miller) with a series of stunning and starkly beautiful color photographs as well as numerous line drawings. It is the most completely and colorfully illustrated edition of Goethe's book ever published. It demonstrates vividly Goethe's ideas of transformation and interdependence, as well as the systematic use of imagination in scientific research—which influenced thinkers ranging from Darwin to Thoreau and has much to teach us today about our relationship with nature."

📚 Download a full copy of the MIT Press Edition HERE
👉 Purchase your own hard copy HERE
🎧 Free Audiobook Playlist HERE or HERE

Goethe's Study of Metamorphosis in Light, Leaf, and Bone | FootNotes2Plato
https://www.youtube.com/watch?v=TsUUBtCa91k

A summary of Goethe's views on Light, Biology, and Botany by Matthew Seagall

Dean's Lecture Series: Daniel Carranza - Goethe on What Plants Want
https://www.youtube.com/watch?v=Re1DkDGxfKA

"Daniel Carranza delivers his lecture, "Vital Exuberance: Goethe on What Plants Want," in the auditorium 09/15/2023 The lecture conducts a close reading of Goethe's poem on the "Metamorphosis of Plants" by situating it within Goethe's larger scientific endeavor to understand what it means for a being to be a specifically living being, in particular what the kind of wholeness exhibited by the organism, whether plant, animal, or human, looks like. Particular attention will be paid to the philosophical resources upon which Goethe draws in his scientific investigation of nature, in particular Aristotle's four causes, the fourth, formal one of which is decisive for Goethe's morphology or study of living forms, and Spinoza's conatus, which Goethe understood as the organism's own endeavor to persevere in and more fully realize its own being. Prof. Carranza is an assistant professor and Director of Graduate Studies in the Department of Germanic Languages & Literatures at Harvard University."

Poetry of the Metamorphosis of Plants by Johann Wolfgang von Goethe
https://youtu.be/D4Kx2Mx2PWE?si=LZJqKgND4BLsyFSN

"The rich profusion thee confounds, my love,
Of flowers, spread athwart the garden. Aye,
Name upon name assails thy ears, and each
More barbarous-sounding than the one before—
Like unto each the form, yet none alike;
And so the choir hints a secret law,
A sacred mystery. Ah, love could I vouchsafe
In sweet felicity a simple answer!
Gaze on them as they grow, see how the plant
Burgeons by stages into flower and fruit,
Bursts from the seed so soon as fertile earth
Sends it to life from her sweet bosom, and
Commends the unfolding of the delicate leaf
To the sacred goad of ever-moving light!
Asleep within the seed the power lies,
Foreshadowed pattern, folded in the shell,
Root, leaf, and germ, pale and half-formed.
The nub of tranquil life, kept safe and dry,
Swells upward, trusting to the gentle dew,
Soaring apace from out the enfolding night.
Artless the shape that first bursts into light—
The plant-child, like unto the human kind—
Sends forth its rising shoot that gathers limb
To limb, itself repeating, recreating,
In infinite variety; ’tis plain
To see, each leaf elaborates the last—
Serrated margins, scalloped fingers, spikes
That rested, webbed, within the nether organ—
At length attaining preordained fulfillment.
Oft the beholder marvels at the wealth
Of shape and structure shown in succulent surface—
The infinite freedom of the growing leaf.
Yet nature bids a halt; her mighty hands,
Gently directing even higher perfection,
Narrow the vessels, moderate the sap;
And soon the form exhibits subtle change.
The spreading fringes quietly withdraw,
Letting the leafless stalk rise up alone.
More delicate the stem that carries now
A wondrous growth. Enchanted is the eye.
In careful number or in wild profusion
Lesser leaf brethren circle here the core.
Th e crowded guardian chalice clasps the stem,
Soon to release the blazing topmost crown.
So nature glories in her highest growth,
Showing her endless forms in orderly array.
None but must marvel as the blossom stirs
Above the slender framework of its leaves.
Yet is this splendor but the heralding
Of new creation, as the many-hued petals
Now feel God’s hand and swiftly shrink. Twin forms
Spring forth, most delicate, destined for union.
In intimacy they stand, the tender pairs,
Displayed about the consecrated altar,
While Hymen hovers above. A swooning scent
Pervades the air, its savor carrying life.
Deep in the bosom of the swelling fruit
A germ begins to burgeon here and there,
As nature welds her ring of ageless power,
Joining another cycle to the last,
Flinging the chain unto the end of time—
The whole reflected in each separate part.
Turn now thine eyes again, love, to the teeming
Profusion. See its bafflement dispelled.
Each plant thee heralds now the iron laws.
In rising voices hear the flowers declaim;
And, once deciphered, the eternal law
Opens to thee, no matter what the guise—
Slow caterpillar or quick butterfly,
Let man himself the ordained image alter!
Ah, think thou also how from sweet acquaintance
The power of friendship grew within our hearts,
To ripen at long last to fruitful love!
Think how our tender sentiments, unfolding,
Took now this form, now that, in swift succession!
Rejoice the light of day! Love sanctified,
Strives for the highest fruit—to look at life
In the same light, that lovers may together
In harmony seek out the higher world!"

Practicing Johann Wolfgang von Goethe's Methods | Stephan Harding
https://www.youtube.com/watch?v=N4bWvlGJVyA

This is a clip from Animate Earth - "a documentary film written and presented by Dr Stephan Harding, renowned ecologist and colleague of James Lovelock. Stephan puts forward a radical approach to the ecological crisis by arguing that many of the problems we now face stem from having lost our intuitive relationship with nature. Stephan believes that traditional mechanistic science has inadvertently fuelled the crisis and that we urgently need to develop an expanded science that cultivates intuitive wisdom alongside rational knowledge so that we can experience everything, from the smallest microbes to our planet's great life-sustaining cycles, as deeply interconnected.

The film features interviews with leading environmentalists, scientists and spiritual leaders, including Brian Goodwin, Iain McGilchrist, Fritjof Capra, Vandana Shiva, Jules Cashford and Satish Kumar."

The SAFIRE Project and Self Organizing Plasmas (EVOs)
https://e-catworld.com/2020/04/04/all-revealed-the-safire-project-and-self-organizing-plasmas-evos-faq-director/

" ... there is a huge amount of evidence that the EVO phenomena is at the heart of traditional cold fusion systems: both those that use electrolytic and gas loading to push hydrogen or deuterium into the crystalline lattice of a metal. There are multiple mechanisms in such systems that could produce EVOs including fracto-emission when the migrating hydrogen or deuterium produces charge separation in the metal lattice, double layers that form on the surface of electrodes in electrolytic systems, surface plasmon polaritons which may produce “spikes” of electrons at surface features (protuberances, cracks, pits) on the grains of metal powders, etc. Furthermore, the EVOs present within a conventional cold fusion system can be “fed” with electromagnetic radiation such as radio frequencies or microwave frequencies – as are used in some reactors as “catalysts.” This happens because EVOs, on the small scale or macro scale, have membranes of potentially superconducting cooper pairs. This means they are ideal resonant chambers. Any RF or MW energy they are exposed to is captured and used as “food.”

Here is their previous article on a possible link between EVOs and SAFIRE Project:
https://e-catworld.com/2019/09/04/the-evo-phenomena-at-the-heart-of-safire-the-director/

#plasma #fusion #safire #EVO