The Etheric Force

[Drifter]

Is it ethreal, ephemeral, or both? http://www.mudrashram.com/willdifferences.html

Differences between Will and Intention

By George A. Boyd ©2010

Some aspirants are unclear about the differences between will and intention. It may help them to visualize these two conative forces as arising on different poles of being. The conative force on the four poles is shown below.

Pole


Center in

spiritual body

Aspect


Active

conative
agency

One


Brain

Being

None


Two


Heart

Individual spirit

Wish


Three


Spinal centers

Integration center of nucleus of identity

Will


Four


“Third eye”

Attentional principle

Intention

On pole one, there is no conative force—only the state of existence or being. This is the state of experiencing the ensouling entity.
The ensouling entity enters into expression through its vehicles of consciousness on pole three. It anchors its manifestation via will through its integration centers in the personality, the ego and the Self. In the Superconscious mind, it functions through the higher octaves of volition, which are anchored in key vehicles of consciousness and nuclei of identity. Will operates the activities of its vehicles of consciousness; at the grossest level, it governs the movement of the physical body.
Conation on pole two arises from the spirit, through the faculty of the wish. This wish may be focused as a commitment, such as a vow or sacred promise. It can appear as devotion, a yearning to be with God or the spiritual Master. It can take the form of worship, giving rise to spontaneous praise and gratitude. It can emerge as surrender and obedience to the Master’s will or the Divine Will. It is a force of faith, of courage and powerful inner commitment. This force wells up out of the spiritual heart’s core of love and devotion.
Conation on pole four comes from the attentional principle. It is called intention. Intention can be visualized as a beam of thought that can be directed to different objects. It can “strike” an object of meditation, like when you use intention to activate a transformational mantra. It can “pull” attention to it, such as when you use the directed beam of intention in tratakam to focus attention at a specific focal point or upon a particular spiritual essence. It can also be used to “pull” its own form of consciousness (purusa) upward into higher focal points of the Superconscious mind, as is utilized in direct projection.
A helpful exercise that will enable aspirants to make this subtle distinction between the will, the wish, and the intention is consciously shifting the attention from the conative force on pole two, to pole three, and then, pole four. This can be done by meditating on the force of the wish in the spirit and its different avenues of expression, the octaves of the will, and the ways that the faculty of intention operates.
Once aspirants can make this distinction, they can correctly select the appropriate conative force to utilize for a particular project. For example, they will learn to use intention to activate their transformational mantra or to focus their attention. They will use volition when working or doing service. They will broadcast their wish to the spiritual Master, when they seek to receive Divine Grace and obtain assistance in their journey back to God on the Path of the Nada.



and / or: http://en.wikipedia.org/wiki/Etheric_force

[Drifter]

See also: Subtle body Linga sarira is a Sanskrit term for the invisible double of the human body, the etheric body or etheric double (or astral body in some Theosophical concepts). It is one of the seven principles of the human being, according to Theosophical philosophy.
Rudolf Steiner, the founder of Anthroposophy, often referred to the etheric body (Ätherleib or "Life Body") in association with the etheric formative forces and the evolution of man and the cosmos.[5] According to him, it can be perceived by a person gifted with clairvoyance as being of "peach-blossom color".
Steiner considered the etheric reality or life principle as quite distinct from the physical material reality, being intermediate between the physical world and the astral or soul world. The etheric body can be characterised as the life force also present in the plant kingdom. It maintains the physical body's form until death. At that time, it separates from the physical body and the physical reverts to natural disintegration.
According to Max Heindel's Rosicrucian writings,[6] the etheric body, composed of four ethers, is called the "Vital Body" since the ether is the way of ingress for vital force from the Sun and the field of agencies in nature which promote such vital activities as assimilation, growth, and propagation. It is an exact counterpart of our physical body, molecule for molecule, and organ for organ, but it is of the opposite polarity. It is slightly larger, extending about one and one-half inches beyond the periphery of the physical body.
Samael Aun Weor teaches that the vital body is the tetra-dimensional part of the physical body and the foundation of organic life.[7][8] He states that in the second Initiation of Fire, which is reached through working with sexual magic with a spouse, the Kundalini rises in the vital body. Then the initiate learns how to separate the two superior ethers from the others in order for them to serve as a vehicle to travel out of the physical body.[9]
On the Tree of Life of the Kabbalah, the vital body is often related to the sephirah Yesod.[10]
Some clairvoyants and occultists have produced drawings and paintings that record their perceptions of the etheric body; see Leadbeater's Man Visible and Invisible for one example. The images produced by Kirlian photography bear obvious resemblances to these graphics, showing a spiky-looking energy field extending a few inches around the human body (as well as other biological specimens, like leaves, and objects like coins). The fact that Kirlian photography can capture the acupuncture points of the body links the technology with concepts of prana, qi, bioplasma, and related ideas and theories. For some believers in the etheric body, Kirlian photography provides important supporting evidence—though skeptics are generally not swayed.
[edit] Relation to physics

Modern theosophists sometimes claim that the ideas discussed in this article are related to a contemporary area of fringe science, modern Aether theories. However, there are alternative explanations that some Theosophists may regard as plausible - which includes the conception of the dynamic [mass-free energy] aether,[11][12][13] possessing a fluid-crystal structure, sub-divided in different levels of density, with density proportional to the density of any physical substance occupying the area of space concerned, increasing around large bodies such as stars and planets, acting as a refracting medium, affecting the speed of propagation of light and conveying electromagnetic forces, etc.—for all the experimental data and astronomical observations currently cited in support of the special and general theories of relativity, including the phenomena known as vacuum energy and other unsolved problems in physics that baffles the current standard theories. It should also be noted that the internal inconsistencies and unwarranted assumptions of standard relativity theory have been pointed out by dozens of scientists[14][15][16][17] It must be re-iterated, though, that these ideas should in no way be construed as being indicative of generally accepted scientific opinion on the subject.

[Drifter]

Anthroposophy and The Eheric Force:
History


Rudolf Steiner.


The early work of the founder of anthroposophy, Rudolf Steiner, culminated in his Philosophy of Freedom (also translated as The Philosophy of Spiritual Activity and Intuitive Thinking as a Spiritual Path). Here, Steiner developed a concept of free will based on inner experiences, especially those that occur in the creative activity of independent thought.[1]
By the beginning of the twentieth century, Steiner's interests were leading him further and further into explicitly spiritual areas of research. These studies were of interest to others who were already oriented towards spiritual ideas; among these was the Theosophical Society. Theosophy was in vogue in Esotericism in Germany and Austria during that time. From 1900 on, thanks to the positive reception given to his ideas, Steiner's involvement with the Theosophical Society confirmed and reinforced his spiritual identity as a charismatic seer; this became key to breaking the feeling of imposed silence that characterised his earlier life.[7] It was here that he was to find not only the woman who was to become his esoteric partner and second wife, Marie von Sievers (owner of the Berlin Theosophical headquarters), but the answer to the question asked in his Autobiography '...how can I find the way to express in terms understandable to my contemporaries what I inwardly perceive directly as the truth?'[8]
Steiner took a leading role in the Theosophical Society's section in Germany, becoming its secretary in 1902. During the years of his leadership, membership increased dramatically, from a few individuals to sixty-nine Lodges.[9]
By 1907, a split between Steiner and the mainstream Theosophical Society had begun to become apparent. While the Society was oriented toward an Eastern and especially Indian approach, Steiner was trying to develop a path that embraced Christianity and natural science.[10] The split became irrevocable when Annie Besant, then president of the Theosophical Society, began to present the child Jiddu Krishnamurti as the reincarnated Christ. Steiner strongly objected and considered any comparison between Krishnamurti and Christ to be nonsense; many years later, Krishnamurti also repudiated the assertion. Steiner's continuing differences with Besant led him to separate from the Theosophical Society Adyar; he was followed by the great majority of the membership of the Theosophical Society's German Section, as well as members of other national sections.[9][10]
By this time, Steiner had reached considerable stature as a spiritual teacher.[11] He spoke about what he considered to be his direct experience of the Akashic Records (sometimes called the "Akasha Chronicle"), thought to be a spiritual chronicle of the history, pre-history, and future of the world and mankind. In a number of works,[12] Steiner described a path of inner development he felt would let anyone attain comparable spiritual experiences. Sound vision could be developed, in part, by practicing rigorous forms of ethical and cognitive self-discipline, concentration, and meditation; in particular, a person's moral development must precede the development of spiritual faculties.[1]

Second Goetheanum, seat of the Anthroposophical Society.


In 1912, the Anthroposophical Society was founded. After World War I, the Anthroposophical movement took on new directions. Projects such as schools, centers for those with special needs, organic farms and medical clinics were established, all inspired by anthroposophy. In 1923, faced with differences between older members focusing on inner development and younger members eager to become active in the social transformations of the time, Steiner refounded the Society in an inclusive manner and established a School for Spiritual Science. As a spiritual basis for the refounded movement, Steiner wrote the mantric poem Foundation Stone Meditation expressing the aspects of the human soul in relation to the outer and spiritual worlds. Steiner died just over a year later, in 1925.
The Second World War temporarily hindered the anthroposophical movement in most of Continental Europe, as the Anthroposophical Society and most of its daughter movements (e.g. Steiner/Waldorf education) were banned by the National Socialists (Nazis);[13] virtually no anthroposophists ever joined the National Socialist Party.[14]
By 2007, national branches of the Anthroposophical Society had been established in fifty countries, and about 10,000 institutions around the world were working on the basis of anthroposophy.[15] In the same year, the Anthroposophical Society was called the "most important esoteric society in European history."[16]

http://en.wikipedia.org/wiki/Anthrop...te-Essential-0

[Drifter]

Goetheanum

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Second Goetheanum, front (West) view


Part of a series onAnthroposophyGeneralAnthroposophy · Rudolf Steiner
Goetheanum · Anthroposophical SocietyAnthroposophically inspired workAnthroposophical medicine · Biodynamic agriculture
Camphill Movement · Eurythmy · Waldorf educationPhilosophyPhilosophy of Freedom
Social threefoldingv · d · eThe Goetheanum, located in Dornach (near Basel), Switzerland, is the world center for the anthroposophical movement. Named after Johann Wolfgang von Goethe, the center includes two performance halls (1500 seats), gallery and lecture spaces, a library, a bookstore, and administrative spaces for the Anthroposophical Society; neighboring buildings house the Society's research and educational facilities. Conferences focusing on themes of general interest occur several times a year. Specialist conferences for teachers, farmers, doctors, therapists, and other professions are held regularly, as well.



First Goetheanum


Second Goetheanum


Second Goetheanum, West front and North side at dusk



Second Goetheanum, South side view



Performance hall showing carved columns, stained-glass windows and painted ceiling


In the course of 1923, Steiner designed a building to replace the original. This building, now known as the Second Goetheanum, was wholly built of cast concrete. Begun in 1924, the building was not completed until 1928,[5] after the architect's death. It represents a pioneering use of visible concrete in architecture[8] and has been granted protected status as a Swiss national monument.[9] Art critic Michael Brennan has called the building a "true masterpiece of 20th-century expressionist architecture".[10]
The present Goetheanum houses a 1000-seat auditorium, now the center of an active artistic community incorporating performances of its in-house theater and eurythmy troupes as well as visiting performers from around the world. Full remodelings of the central auditorium took place in the mid-1950s and again in the late 1990s. The stained glass windows in the present building stem from Steiner's time; the painted ceiling and sculptural columns are contemporary replications or reinterpretations of those in the First Goetheanum.

The Representative of Humanity (detail).


In a dedicated gallery, the building also houses a nine-meter high wooden sculpture, The Representative of Humanity, by Edith Maryon and Rudolf Steiner.
[edit] Architectural principles

Steiner's architecture is characterized by a liberation from traditional architectural constraints, especially through the departure from the right-angle as a basis for the building plan. For the first Goetheanum he achieved this in wood by employing boat builders to construct its rounded forms; for the second Goetheanum by using concrete to achieve sculptural shapes on an architectural scale.[11] The use of concrete to achieve organically expressive forms was an innovation for the times; in both buildings, Steiner sought to create forms that were spiritually expressive.[12]
Steiner designed approximately 12-13 other built structures, principally residences in and around Dornach.[12]
Modern architects who have visited and praised the Goetheanum's architecture include Henry van de Velde, Frank Lloyd Wright, Hans Scharoun and Frank Gehry.[13]

[Drifter]

Several countries possess tectonic weapons, which
can induce earthquakes along natural fault lines.
Have recent earthquakes that we've seen all been
naturally caused - or have some been induced?

Video:
http://www.forbiddenknowledgetv.com/page/4641.html

[Drifter]

Grace, Defined

I love the idea of grace. To me it feels like a goodness, some love and kindness wrapped up in an essence that makes you glow. But while I've always thought of grace as being an important part of my being, I’ve never been sure how to actually define it.


I wanted more clarity on this, so I looked up grace in the dictionary. Those definitions didn’t help clarify grace, either.


- merited divine assistance given humans for their regeneration or sanctification
- a virtue coming from God
- a state of sanctification enjoyed through divine grace
- a suppleness of movement or bearing
- used as a title of address or reference


I can do away with the “suppleness of movement” definition, though there are days when I seek that form of grace as well. I can also do away with the form of address, though I would welcome a “Good morning, your Grace” from time to time. And while I am a big supporter of the grace that comes from God, I do think it’s probably easy to be full of grace and to give grace when you are, well, God.


But for the rest of us humans, mucking around on the earth, where do we find our “merited divine assistance”? How do we enjoy a “divine state of sanctification” when there is work to do, schedules to maintain, children to raise, relationships to work on?


As I continued to contemplate the idea of grace, the perfect vision of grace on earth presented itself to me. Vicky, a beautiful woman with a beautiful blog posted that she had been diagnosed with Stage IV breast cancer. Her posts took a dramatic shift from writing about motherhood and kid’s hockey games and warmth and family to writing about doctors appointments and MRIs and alternative therapies and the power of community.


And as she wrote about all of this, you can clearly hear Vicky’s faith - in God, in life, in the world. You can also hear the presence of grace. Because in her writing, in this journey, she is seeking an answer to this question:


What is this experience asking of me?


And when I think of what it means to live with grace, I believe it all comes down to that one question:


What is this experience asking of me?


To live with grace means that we understand that everything in our lives has a reason. All the people, experiences, events are given to us so that we can learn and grow and understand the world and our place in it, even though we may not understand it - or like it - while it’s happening.


In my quest for a definition of grace, I found an article on that appeared in Ode Magazine which said:


Grace accepts. It does not judge but allows. It allows because it does not fear or try to prevent the natural flow of life. It accepts that life is just life and doesn’t always make sense in the moment.


When we are graceful, we allow life to just be, and tend to feel happier because we are not fighting with our lives. We can relax and assume that everything will be made clear at the right time. We see that something going "wrong" is not indicative of our unworthy nature.


So the job that isn’t fulfilling is asking something of you. And the friendship that feels unsatisfying is asking something of you. And the feeling of accomplishment over mastering a new task is asking something of you. All of life, all of our experiences, all of our relationships are asking something of us. And when we live with grace, we live into the answers that get presented from simply living our lives.



Oh what a sad thing to experience. Yes, it would take grace and faith and charity to live and share through these events. This post is so important for anyone whose grace is tested severely.

[Drifter]

Philosophical anthropology


This article needs additional citations for verification. Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (June 2011)Philosophical anthropology is a discipline dealing with questions of metaphysics and phenomenology of the human person, and interpersonal relationships. It is the attempt to unify disparate ways of understanding behaviour of humans as both creatures of their social environments and creators of their own values. Although the majority of philosophers throughout the history of philosophy can be said to have a distinctive "anthropology" that undergirds their thought, philosophical anthropology itself, as a specific discipline in philosophy, arose within the later modern period as an outgrowth from developing methods in philosophy, such as phenomenology and existentialism. The former, which draws its energy from methodical reflection on human experience (first person perspective) as from the philosopher's own personal experience, naturally aided the emergence of philosophical explorations of human nature and the human condition.

A large focus of this examination is a look at interpersonal relationships as well as the ontology that is in play during these relationships -- of which intersubjectivity is a major theme. Intersubjectivity is the study of how two individuals, subjects, whose experiences and interpretations of the world are radically different understand and relate to each other. Recently anthropology has begun to shift towards studies of intersubjectivity and other existential/phenomenological themes. Studies of language have also gained new prominence in philosophy and sociology due to language's close ties with the question of intersubjectivity.

[mkirkpatrick]

Thanks Drifter for all the effort you put into this thread,it is very well done,the etheric force is just one of the inner energies that make up the main principle driver of living intelligent energy,these exist of all planes of expression and vibrate according to finess or grossness of that particular level of expression.


regards michael.

[Drifter]

Thanks Drifter for all the effort you put into this thread,it is very well done,the etheric force is just one of the inner energies that make up the main principle driver of living intelligent energy,these exist of all planes of expression and vibrate according to finess or grossness of that particular level of expression.


regards michael.

Thank you Michael for leaving some input and also to (no comment, as yet, from Greg).Sorry again buddy?

I can't change the circumstances that were the genisis of this thread,
I tried to make ammends.
But I would like to thank all in sincere appreciation, for its fruition.
Looks like a black armband day for otherwise participatory Toequestors?

Use a thorn to remove a thorn? Sorry.

[Drifter]

http://www.theosociety.org/pasadena/sd/sd2-1-17.htm