My contrasting memory occurred in the early years of the millennium, when the first cell phone tower was installed on the hill immediately to the north of the farm. I sensed that the goodness and protective forces, which had been built up over the years via the biodynamic preparations (combined with my agnihotra practice2), were being tampered with by the electromagnetic frequencies and radiation now all around. Along with this came a noticeable weakening of my will and retreat of the elemental beings. Suddenly all was not well in the landscape.

During composting workshops on the farm and in other places, I now needed to request participants to leave their electronic devices elsewhere, knowing that the elementals are unable to do their work in the presence of electrosmog. We risk the betrayal of these etheric helpers when we bring further materialistic forces between us. After all, we are in debt to the spiritual world for all of our knowledge and awareness (Steiner, 1923, Man…).

In the past several years, I have taken Steiner at his word, interacting with two light yam products to discover their etheric properties. The first was introduced in 2009 and is intended for human healing—16x homeopathic pellets of dioscorea batatas. In January 2012, I facilitated the preparation of a product consisting of 16x dioscorea batatas, homeopathic gold, frankincense, lavender, and myrrh oils added to a base cream. Because the skin is the largest assimilative organ, the cream acts as a protective shield from the antirhythmic forces suspected of causing unprecedented illness in the four kingdoms of life on the planet.

In my current practice, I grind the homeopathic light yam pellets at a dosage rate confirmed by dowsing (kinesiology)2 to integrate them into the biodynamic stirring and spraying process. While stirring, I also intone sacred Sanskrit sounds (coherent frequencies, such as Om3) into a sun-infused rainwater solution. I find it important to maintain clear intent before and during the work. At the same time, I seek to remain open to aspects of higher consciousness associated with this benevolent plant friend.

In my experience, the light yam enhances the healing effects of the biodynamic preparations, allowing a continuous and unbroken light stream that “catches” in the physical world, as observed in a newly planted seedbed when all conditions stand at optimum. I do not claim to understand the subtle action of the light ether in this living medicine, as we do not yet have adequate language or research to describe all the workings of the four ethers and the formative forces in flux behind nature. I do know, however, that each time I use the light yam for the express purpose of healing in the context of sacred agriculture, its beneficial results are soon apparent.

We are often at a loss to describe the intrinsic nature or essence of a new remedy. I would summarize the workings of the light yam as setting up the optimal conditions for healing to occur through continuous light-to-light communication. By contrast, illness occurs when the light stream is broken or interrupted (Becker, 1990). The light yam, when used either alone or along with biodynamic preparations, seems to reset the harmonics in the energy field. It acts as a portal to a unified field in which the remedies can take hold and nourish the territory in question.

The overall outcome is meant to assist the elemental and spiritual realms for the good of all. The nourishment we receive in return integrates our feeling and thinking bodies with the strength of will. Thus, enlightened moral impulses become more tangible, more available. In this way, the human steward becomes the preparation itself, and we begin to truly move in and through the formative etheric realms via new portals that allow cosmic creative energies to stream forth.

This is the first of a series of white papers concerning various research topics associated with the light root or yam (Diascorea batatas). I invite comments from my colleagues to join with others in the ongoing dialogue on this living medicine. Also, I am seeking those who may wish to be small-scale growers of the light yam as well as co-producers of quality light root homeopathic remedies.

Notes
Agnihotra—agni, “fire”; hotra, “healing”––an ancient Indian sunrise and sunset ritual said to bring healing to the atmosphere, the landscape, and oneself. See, for example, http://agnihotra.org

See, for example, Gurjar, Ajay Anil, & Ladhake, Siddarth A. (2008). Time-Frequency Analysis of Chanting Sanskrit Divine Sound ‘OM’ Mantra. Retrieved from: http://paper.ijcsns.org/07_book/200808/20080825.pdf

For details about kinesiology, refer to Woods, Walt. (2001). Letter to Robin: A Mini-Course in Pendulum Dowsing. St. Johnsbury, VT, at http://www.letter to Robin.org; http://www.dowsers.org;

Hawkins, David R. (1995). Power vs. Force: Hidden Determinants of Human Behavior. [Appendix C]. Sedona, AZ: Veritas. See also Hawkins’ 2012 revised edition of the same work. Other forms of kinesiology include applied kinesiology (or muscle strength testing; see, for example, www. drweil.com) and autonomic response testing (see http://www.klinghardtacademy.com).


References

Becker, Robert O. (1990). Cross Currents: The Promise of Electromedicine, the Perils of Electropollution. New York: Penguin.

Braden, Gregg. (2012). Zero Point and the Schumann Resonance. Retrieved from: http://schumannresonancefield.blogspot.com

Forti, Kathy. (2015). Why Is Earth’s Schumann Resonance Increasing? Retrieved from: http://www..trinfinity8.com/why-is-earth’s-schumann-resonance-accelerating/

Freeland, Elana. (2014). Chemtrails, HAARP, and the Full-Spectrum Dominance of Planet Earth. Port Townsend, WA: Feral House Books.

Global Coherence Initiative. (2016). “Spectogram Calendar.” Live Data. Retrieved from: https://www.heartmath.org/research/global-coherence/gcms-live-data/

Gurjar, Ajay Anil, & Ladhake, Siddarth A. (2008). Time-Frequency Analysis of Chanting Sanskrit Divine Sound ‘OM’ Mantra. Retrieved from: http://paper.ijcsns.org/07_book/200808/20080825.pdf

Haertl,
Ruth. (2000). A Study of the Formation of a New Etheric Heart Organ in the Light of the Present Michaelic Mystery Culture as Rudolf Steiner Required It for Our Age
in His Lectures
“Die Sendung Michaels und Die Offenbarung der eigentlichen
Geheimnisse des Menschenwesens.” Translated by Monica Gold (http://www.rsarchive.org/RelArtic/GoldM/etheric_heart.html)

Hawkins, David R. (1995). Power vs. Force: Hidden Determinants of Human Behavior. [Appendix C]. Sedona, AZ: Veritas.

Kazlev, M. Alan. (n.d.). The Etheric World. On Kheper Web site. Retrieved from: http://www.kheper.net/topics/Anthroposophy/Steiner-etheric_w...

Keyserlingk, Adalbert. (1999). The Birth of a New Agriculture: Koberwitz 1924 and the Introduction of Biodynamics. London: Temple Lodge Publishing.

Klinghardt, Dietrich. (n.d.). ’Smart Meters’ and EMR: The Health Crisis of Our Time. Retrieved from: https://www.youtube.com/watch?v=b_wxM6IAF1I

Martin-Kuri, Karyn. (1996). A Message for the Millennium. New York: Ballantine Books.

Noosphere. (n.d.). Wikipedia Web site. Retrieved May 2016 from: https://en.wikipedia.org/wiki/Noosphere

Otterpohl, Ralf. Healing the Soil. Retrieved from: http://klinghardtinstitute.com/environment/healing- the-soil/

Paracelsus. (n.d.). Wikipedia Web site. Retrieved May 2016 from: https://en.wikipedia.org/wiki/Paracelsus

Roessner, Ralf. (2014). The Light Root: Nutrition of the Future (A Spiritual Scientific Study). London: Temple Lodge Publishing.

Schumann resonances (SR). (n.d.) Wikipedia Web site. Retrieved March 2016 from: https://en.wikipedia.org/wiki/Schumann_resonances

Steiner, Rudolf. (1923, July 11–14). Gesamtausgabe Lectures: Conferences and Courses About Christian Religious Work. Bibliography 345, p. 1. [1994 e-book, private study only]. Dornach, Switzerland: Rudolph Steiner Verlag.

Steiner, Rudolf. (1923). Lectures and Courses on Christian Religious Work IV: Lecture One. [participants’ notes; e-book]. Dornach, Switzerland: Rudolf Steiner Verlag.

Steiner, Rudolf. (1923). Man and the Nature Spirits. Spring Valley, NY: Mercury Press.

Steiner, Rudolf. (1924). Agriculture Lectures. Kimberton, PA: Biodynamic Farming and Gardening Association.

Steiner, Rudolf. (1991). Nutrition and Stimulants. Kimberton, PA: Biodynamic Farming and Gardening Association.

Woods, Walt. (2001). Letter to Robin: A Mini-Course in Pendulum Dowsing. St. Johnsbury, VT. At: http://www.letter to Robin.org

Yogananda, Paramahansa, Sri Sri. (2002). God Talks With Arjuna: The Bhagavad Gita, The Immortal Dialogue Between Soul and Spirit (Royal Science of God-Realization). Los Angeles: Self-Realization Fellowship.

Zimmermann, Wilfried. (n.d.). The Impact of Electricity on Earth, Man, Civilization, and Culture. Retrieved from: http://www.karl-koenig-institute.net/impact_electricity_121115.pdf

Barbara M. V. Scott, MS, is a wildlife biologist, biodynamic educator and practitioner, and writer. She offers workshops and consultations in conscious composting, land stewardship, heirloom seed cultivation, and subtle energy work.

The book The Death of Nutrition and the Resurrection of Humanity by Paul Emberson offers insights into the nature of plants and their intertwined relationship with the life ether sphere. This sphere has absorbed an overabundance of materialistic thoughts stemming from reductionism, as well as from atheists who cross the veil while still holding onto their life memories and concepts. These absorbed thoughts then enter the earth’s life ether sphere and are subsequently siphoned into plant forms.

This cycle has caused the degradation of soils and plant nutrition, alongside a shift in the role of certain formative forces due to the transition from the Kali Yuga in 1899 within this system. The second crucifixion of Christ in the etheric realm known as the Life Spirit of Christ interpenetrates the earth’s life ether sphere. This act aims to transmute in a Manichaean effort all the dead materialistic thoughts lingering in the life ether sphere.

This transformation is the root of the biodynamic impulse: to develop new foodstuffs such as the "light root" and other cultivars many of which have been lost over time that embody the proper amount of life ether to foster nutrition and spiritual growth for humanity. This is especially important during ongoing and intensifying stresses from various forms of electromagnetism, pollution, degraded soil health, and materialistic psychic impulses.

Lemniscatory Time & Space | Free Man Creator - Anthroposophy.eu
https://anthroposophy.eu/Lemniscatory_time_and_space

Space in this model emerges step by step through familiar geometric forms instead being an infinite void backdrop . A single line represents the simplest spatial relation as an inner-outer axis. Extending that line perpendicularly creates a plane with two directions. Rotating the plane about its axis generates a circle, giving the first notion of enclosure and radial extension. That circle, in turn, becomes the seed for three-dimensional spheres when treated as a cross-section of a rotated plane. Thus each new dimension arises by adding a fold or rotation to the previous one, rather than assuming all dimensions at once.

Motion within this gradually unfolding spatial manifold is captured by the ellipse. By stretching the circle in one direction, the ellipse’s long and short axes model the paths of moving bodies, with two focal points marking alternating centers of attraction. The simplest physical orbit maps perfectly to an ellipse, illustrating how geometric elongation corresponds to varying speeds along the path. When higher-order transitions are required, paths that leave one realm, traverse another, and return, the figure-eight or lemniscate replaces the ellipse. Its twin loops depict continuous loops through adjacent domains, linking entry, reversal, and re-entry without jumping or discontinuity.

Time follows a parallel geometric unfolding, replacing the straight timeline with a looping path that mirrors the lemniscate’s two lobes. Each loop corresponds to phases of acceleration and deceleration in evolutionary cycles, with two critical intersections marking reversal points. Annual cycles are seen where Earth’s orbit crosses the Sun’s previous track twice each year; those crossings align with turning points in the temporal loop. The path thus encodes forward and backward motion in time, tracing an infinity symbol that embodies cyclical recurrence rather than one-way progression.

Our everyday physical world appears as a nested projection of these higher curves. At the center lies the static circle, representing pure stillness or unchanging being. Surrounding it, the lemniscate maps astral or transitional flow. Encompassing both, the ellipse charts material movement. By nesting these shapes, one obtains a continuous transformation from inner stillness, through looping transition, to extended orbit. Dividing the outer ellipse into twelve equal angular sectors yields the familiar zodiacal directions, each sector highlighting a differentiated line of force. In this way, the cosmos becomes a composite of concentric geometric realms, each layer unfolding from the one within.

Beyond these geometric unfoldings, the spiritual dimension weaves planetary cycles and hierarchies into the very fabric of space-time. As Earth weaves its path through the zodiacal sectors, each of the twelve divisions resonates with distinct directional forces, while sevenfold rhythms of lunar-solar interplay mark temporal stations. At solstices and equinoxes, the nodal crossings of the ellipses and lemniscates, spiritual currents converge and release, guided by planetary archetypes that reflect the hierarchical sacrifices and sun-creative unfoldings of primeval stages. Higher spiritual beings, invested with these planetary patterns, impart formative impulses: the “Time-Spirits” imprint duration into the looping temporal course, and sun-forces radiate spatial extension outward.

Relationship Between Mineral and Spiritual Science | Free Man Creator - Anthroposophy.eu
https://anthroposophy.eu/Relationship_between_mineral_and_spiritual_science

Mineral science confines its inquiry to the laws governing the earth element and treats human consciousness as an external observer. It prioritizes facts gathered through the five senses and the intellect tied to the brain. All phenomena beyond this sensory realm are excluded as irrelevant. In contrast, spiritual science regards waking consciousness as one stage in a broader spectrum that includes imagination, inspiration and intuition. It extends research to spiritual realms by cultivating higher modes of perception through disciplined inner work.

In mineral science the subject–observer divide remains fixed. Researchers assume that thinking and awareness lie outside the phenomena they study. Spiritual science reverses that premise. It holds that the human mind both shapes and reflects reality. Investigators develop their faculties to perceive supersensible worlds and then translate what they learn into concepts that can be communicated. That translation always remains partial because language and thought cannot fully encompass the living essence of spiritual experience.

Philosophically mineral science echoes Kant by drawing strict boundaries around what can be known through sense experience. It mirrors the medieval separation of natural science and faith. Spiritual science follows Goethe and Hegel in insisting that reason must include inner experience. It integrates empirical observation with self‐knowledge so that thought becomes an entrance into the very nature of reality rather than just a tool for describing external objects.

Over the past century researchers at the margins of mainstream science have begun to model how simple agents can self-organize into complex systems and how consciousness may extend beyond the brain. Studies of swarm intelligence, cellular automata and morphological resonance point toward nonlocal coordination and memory in nature. Near-death and out-of-body experiences further suggest that awareness transcends bodily limits. These findings show how an inclusive and synthetic science in which material and spiritual insights form a coherent whole.

I’ve noticed a drop in subscribers recently. I do not care about the amount of likes or subscribers but it is telling of a few trends. So let me be crystal clear about this channel and Aether Force in general.

There are no short, bite-sized posts here. I’m not going to contribute to the shrinking attention spans so rampant today. This channel is dedicated to exploring different ways of thinking, perceiving the world, and approaching science at a deeper level. This takes genuine and strenuous effort to engage the material.

Central to my approach is the Goethean method, which I consider essential. This naturally leads to a focus on anthroposophical research, which has helped that impulse bloom. Yet, it is not the only path to developing individual truth, as Rudolf Steiner laid out in his Philosophy of Freedom. This is about engaging our emerging new organs of perception and cultivating an authentic, individual relationship with knowledge.

If you’re looking for recycled ideas about over-unity/ free energy devices that don’t work or take into account the subtle aspects of the human operator, this isn’t the place. If you want videos without any meaningful explanation or descriptions, this isn’t the place. If you don’t want to think for yourself, this isn’t the place. If you want to do your research based on memes and not read the papers then this isn't the place.

I refuse to cater to the endless flood of non-sense out there. I’ve been part of this scene for 20 years and have watched it become grotesquely mechanical and mind-numbing with very little critical and functional thought involved. Aether Force is my attempt to breathe life back into how we see and understand the world, and continuing the legacy of the Borderland Science and Research Foundation before it was handed over to total incompetence in contrast to the quantum mysticism and other lunacies that don't deserve a mention, which are overrunning common thought.. I find it deplorable how so many so called truther communities have become nothing but fronts for the ludicrous. Aether Force is one hundred percent grass roots and will always stay that way.

I know everyone has their own interests and ways of exploring topics. If my approach isn’t for you, that’s absolutely fine. There are plenty of spaces out there for different tastes. But for those who value the novelty and depth of the material presented, I’m glad you’re here.

Don’t take my word for anything. Do your own homework. I simply share what sparks my curiosity each day.

I am ramping up Aether Force again and will be relentless with upcoming delivery of information. Game on!

To everyone who has reached out and shown support in your own unique way, thank you. I appreciate you. I am just getting things

Goethe's Phenomenology of Nature: A Juvenilization of Science | Trond Skaftnesmo
https://www.academia.edu/1206949/Goethes_Phenomenology_of_Nature_A_Juvenilization_of_Science

Abstract: "Empirical science is not a mere collection of facts. It builds theories and frames hypotheses within those theories. Empirical theories are stated as plausible answers to questions we pose to nature. According to the Galilean-Baconian tradition within science, these questions should basically explore the causes of observed phenomena, and further be restricted to the measurable and quantitative realm. Thus, the answers are generally expected to explain the effective causes behind the actual phenomena. By framing falsifiable hypotheses, the theories are tested against the empirical foundation on which they rest. In this way we try to relieve science from false theories. Thus, we have two epistemological levels: First, the theoretical level; the scientific theory explaining the phenomena, and second, the empirical level; the phenomena or facts verifying or falsifying those theories. According to the poet and multi-scientist Johann Wolfgang von Goethe (1749-1832), there is however another way of science, namely an approach where these two levels fuse and become one. Goethe intended this approach to be a complementation of the Galilean-Baconian method, more than an alternative. He considered his "hypothesis-free method" to be a more comprehensive and secure way to understand nature. Whereas the Galilean-Baconian method aimed at explaining the effective causes of natural phenomena, in order to control and exploit nature for technical and industrial purposes, Goethe aimed at an exposition of the inherent meaning of the phenomena.We will explore, exemplify and discuss this approach with reference to the inherently Goethean phenomenology of evolution credited to the Dutch anatomist Louis Bolk (1866-1930), later commented and complemented by Stephen Jay Gould (1941-2002) and Jos Verhulst (1949 ). In the course of this presentation we will outline the Goethean approach as a method representing a juvenilization or in Bolk's terms, a fetalization of science."

Relationship Between Mineral and Spiritual Science | Free Man Creator - Anthroposophy.eu

https://anthroposophy.eu/Relationship_between_mineral_and_spiritual_science

The method of Mineral science is confined to the laws (which are truly just habits) governing the earth element and treats human consciousness as an external observer. It prioritizes facts gathered through the five senses and the intellect tied to the brain. All phenomena beyond this sensory realm are excluded as irrelevant. In contrast, spiritual science regards waking consciousness as one stage in a broader spectrum that includes imagination, inspiration and intuition. It extends research to spiritual realms by cultivating higher modes of perception through disciplined inner work.

In Mineral science the subject observer divide remains fixed. Researchers assume that thinking and awareness lie outside the phenomena they study. Spiritual science reverses that premise holding that the human mind both shapes and reflects reality. Investigators develop their faculties to perceive supersensible worlds and then translate what they learn into concepts that can be communicated which remains partial because language and thought cannot fully encompass the living essence of spiritual experience.

Philosophically Mineral science echoes Kant by drawing strict boundaries around what can be known through senses. Spiritual science follows Goethe and Hegel in insisting that reason must include inner experience. It integrates empirical observation with self‐knowledge so that thought becomes an entrance into the very nature of reality rather than just a tool for describing external objects.

Over the past century researchers at the margins of mainstream science have begun to model how simple agents can self-organize into complex systems and how consciousness may extend beyond the brain. Studies of swarm intelligence, cellular automata and morphological resonance point toward nonlocal coordination and memory in nature. Near-death and out-of-body experiences further suggest that awareness transcends bodily limits. This shows the potential for developeling more inclusive and synthetic science in which material and spiritual insights form a coherent whole. It is not about spiritual science vs mineral but how they can complement each other to birth something anew.

The Strader Machine

https://johnrolandpenner.com/Articles/StraderMachine.html

Strader Machine is a series of instruments initially discussed in Rudolf Steiner's Mystery plays, layibg the foundation for what he considered to be a germinal technological seed for mechanical occultism as it was designed to harness non‑destructive, life aligned forces.

In a 1918 lecture Steiner described three occult faculties that humanity would develop: material or mechanical occultism, hygienic occultism, and eugenic occultism. These would emerge unevenly in different regions, with English‑speaking peoples of the West cultivating mechanical occultism: the ability to construct machines that operate with minimal human effort through “laws of sympathetic vibrations.” Such machines would perform most labor, transforming social and material life. In this context, the “Strader Apparatus” appears in Steiner’s mystery drama The Guardian of the Threshold (1912), depicted onstage as an intricate device and later constructed under his direction by Dr. Oskar Schmiedel using specified metals: antimony, nickel, copper, and a then unknown metal, with gold‑foil sensory elements, uranium pitchblende tips, copper and tin connectors, spiral glass tubes, and three separate accompanying objects of complex design. Electricity was deliberately excluded from its operation [Note: Radiesthesia in my opinion will be necessary for understanding some of its principles.]

Hans Kühn’s account recounts the apparatus’ construction in 1912/13 after a simpler stage prop was first used, detailing each component’s materials and arrangement, from half‑spheres to uranium tips, platinum wire in glass, glass lemniscates, and rotatable forms. The original models, despite surviving the Goetheanum fire, were ultimately lost, and modern performances use only replicas.

Ehrenfried Pfeiffer’s autobiographical fragments contrasts destructive, analytical tendencies in existing physical science with the quest for constructive forces that synthesize, build, and sustain life. His conversations with Steiner, often including Güenther Wachsmuth, sought confirmation of such a force, identified by Steiner as the formative etheric force, distinct from the “physical ether” and akin to the seed‑force (Samenkraft) that shapes living growth. These rhythmic forces, light ether, chemical ether, life ether, and warmth ether, could, in principle, power a new form of altruistic, life‑serving technology if first made visible through suitable “reagents,” such as sensitive crystallization experiments.

Pfeiffer reports that Steiner affirmed this technology could be developed but insisted that work could only proceed when social conditions prevented selfish misuse, ideally under a threefold social order practiced in at least some regions. At the time, and even more so today, Steiner judged the social order to be unready, making such experiments either unsuccessful or inadvisable.

In one series of Pfeiffer’s early experiments, results instead indicated an astral force, linked to sentient matte, rather than the etheric force sought, which Steiner interpreted as a deliberate “answer of the spiritual world” that the time was not yet ripe. Consequently, Pfeiffer resolved to withhold key instructions for working with etheric forces until a future in which human society could deploy them without destructive intent. Until then, he argued, the world was fated to rely on energies inherently imbued with death and destruction, hopefully learning through suffering the necessity of peaceful, cooperative existence.

The Strader apparatus is supposed to be an machine integrating mechanical function with cosmic, moral, and life‑creating forces, in conscious polarity to today’s destructive, mechanically oriented science.

Rudolf Steiner's Mystery Plays and the Character of Dr. Strader

Strader, central to Rudolf Steiner's Mystery Dramas, symbolizes the struggle to harmonize scientific materialism with spiritual insight. Strader begins as a deeply intellectual scientist who questions his empirical worldview after encountering profound spiritual experiences. His life intertwines with Theodora, a seeress, whose prophetic vision impacts his journey toward integrating scientific rigor with esoteric truths.

Strader represents individuals grappling with knowledge that transcends empirical understanding, emphasizing inner transformation through spiritual science. His death in the fourth drama, The Soul's Awakening, symbolizes the culmination of his earthly struggle, portraying the soul's progression beyond material existence. Steiner uses Strader to explore the interplay of karma, reincarnation, and spiritual awakening, emphasizing the reconciliation of material and spiritual realms as a path for modern humanity.

Download all I have on the Mystery Dramas
https://icedrive.net/s/fXN26Zw4auCtv26j1RBbw5wWWgh1

#steiner #mysterdyrama #strader #mechanicaloccultism