translated from the German book “Neoplatonismus und Christentum“, 176 pages, 2007, into English by the author
Neoplatonism of Plotin (2)
Body, transient – Soul, incorporeal, immortal,
which he underpins in his writings in many ways. These two categories later gave rise to the two basic currents of Western philosophy – materialism and idealism. Materialism deals with the transient world of the body, which is a “world of becoming”; idealism – with the true Being, the world of immortal, bodiless souls. For the ancient Greeks, true Being was always bodiless, invisible and accessible only to the logical mind. For this reason Being is at the same time the home of Spirit. The two top categories of Neoplatonism are:
1) Body = Becoming
2) Soul = Being = Spirit = Nous.
The senses and all sensory perceptions belong to the transient body and can only grasp the objects of the visible world. The abstract ideas, like those of geometry (e.g. circle, triangle), are essentially bodiless and belong to the soul and Spirit; they can, however, take on a physical form as concrete objects.
The disembodied soul penetrates the body in the sense of Aristotelian entelechy. The soul exists before the body and begets it; conversely, the body cannot beget anything without the soul.
The soul is a part of the Divine Being. She sees the eternal True, the Beautiful, the Virtuous. For this reason all the sciences lie in the soul. The sciences that humans develop on earth are a remembrance of the incarnated soul.
Empirism has not yet understood this simple fact. Only with the discovery of the Universal Law and the development of the new axiomatic theory of knowledge, which departs from the Primary Term of human consciousness, this Platonic knowledge was confirmed forever.
The soul separates from All-That-Is because of her urge to create – the pursuit of the soul “has the urge to procreate and the urge to arrange things in the image of what she saw in Spirit” (2:74). Only a part of the soul is body, it “still retains a piece outside his” (2). “Nous” is the first thing, the soul is a fragmentation, emanation from it and the bodies are the third things. Nothing can be erased from Being, Nous. Also the souls of animals and plants are immortal. The essence of the soul has already been dealt with.
With the “First”, “One”, Plotin probably means the Primary Term and not a higher category than Nous. By talking about “the First and the One after him” (7), he fails to form a consistent categorical system consisting of terms that are U-sets and contain themselves as an element. This is, as already said, the weakest part of his teaching.
In this sense, the unity of all individual souls (11) is both world soul and Nous. Spirit is the totality of all ideas (5). His place is the intellectual cosmos (6). The single soul is a fragmentation of the world soul. After the descent of the soul into the body world (6), her incarnated part is sensual and spiritual at the same time. The sensuality perceives the low world of becoming, the spiritual part is lifted up by Eros, who is a demon, and sees the Beautiful, the Logos. For this reason, “the Spirit is different from the soul … and something higher” (5,4).
The incarnated part can see the One in the state of ecstasy. As an old soul, Plotin himself has had such out-of-body experiences several times and describes them in elegiac tones in his Enneads. Unfortunately, the German translation that I use is thoroughly and deliberately distorted and absolutely incomprehensible at this point. I therefore recommend the English translation of McKenna (see also Gnosis, p. 252). Here is an example:
„Many times it (the ecstasy) has happened: Lifted out of the body into myself; becoming external to all other things and self-encentred; beholding a marvellous beauty; then, more than ever, assured of community with the loftiest order; enacting the noblest life, acquiring identity with the divine; stationing within It by having attained that activity; poised above whatsoever in the Intellectual is less than the Supreme: yet, there comes the moment of descent from intellection to reasoning, and after that sojourn in the divine, I ask myself how it happens that I can now be descending, and how did the Soul ever enter into my body, the Soul which even within the body, is the high thing it has shown itself to be?“ (Ennead, IV, 8,1)
The fate (3) of the incarnated soul (personality) occurs according to double causes – “a part through the soul, a part through the external circumstances” (3,39). In this context Plotin deals in detail with the question of “justified suicide” (16) – a very difficult subject, which he discusses objectively without reaching a final judgement, but also without condemning suicides, as the church does.
Much of Plotin’s Neoplatonism is pure epistemology. After he places Spirit as the totality of all ideas in Being, which he also provides with the concept of the One, he asks himself the question “whether there are also ideas of the individual things” (18). Here he takes up the age-old dispute between Plato and Aristotle: “Which ideas have priority – the general, abstract ideas or the ideas of the concrete individual things? (see Volume IV).
Even if Plotin cannot answer this question conclusively, he shows an astounding feeling for the simultaneity of all occurrences in the astral worlds, that is at the same time the simultaneity of all ideas – of the concrete and the abstract. Without expressing it explicitly, Plotin intuitively recognizes the multidimensional nature of the soul, the simultaneous existence of all incarnations, all probability timelines and parallel realities of the soul in which she simultaneously exists and creates: “Like the cosmos, the soul contains all individual living beings” (18), hence the infinite number of her forms.
Nowadays it is a bit easier in this respect: you only have to point to the Internet, where all information and ideas exist simultaneously, although they were entered at different times. Once on the “world wide web”, they can interact and mix simultaneously, but in ancient times the idea of simultaneity was completely unknown.
The idea of simultaneity only began to mature gradually at the beginning of the 20th century, first with Einstein’s development of the theory of relativity, and then with telecommunications, which inspired many avantgarde movements, such as Futurism and Suprematism. Despite the stormy globalization of recent years, the idea of the simultaneity of all events still ekes out a very rudimentary existence in the minds of most people if one takes as an example the lamentable discussion in the media of the world economic crisis that has already begun.
No epistemology (Erkenntnislehre) can exist without structure, Plotin also knows that. And the structure of Greek philosophical thinking is built upon dialectics. So Plotin asks himself: “What is dialectics? It is the ability of each thing to conceptually state what it is, what it differs from others, and what it has in common with them.” (20,10). I doubt whether a true dialectician would be fully satisfied with this answer, but it is not fundamentally wrong. It just isn’t very yielding, but so is the entire Western philosophy after Plotin and to the surfeit much more redundant and confusing.
Ethics is a gem of Neoplatonism. The goal of neoplatonic ethics is to become similar to God. The Christians say the same thing (see Origen), but the decisive difference is yet to come. Plotin begins his treatise on virtues with the basic question that should precede any ethics, but is not even recognized as such by most teachings: “Does the Spiritual have the same virtues as we?“(19).
If the aim of any ethics is to become similar to God or to Nous and that means to become similar to the soul, because the soul is an emanation and fragmentation of the Whole, then one must first ask himself the question: “What qualities does the soul have and what aims does it pursue in her incarnation experiment on earth?”, before starting to give preference to any behaviour, to elevate them to “godly” virtues and to pay homage to them in dubious ethical and religious teachings.
The term “virtue” therefore means nothing else but the selection of a certain behaviour from a larger number of other possible alternatives according to certain criteria. Thus virtue itself has no value in itself, but only its selection criterion. This fundamental ethical precondition was first recognized in this clarity by Kant (32).
And now the next crucial question arises: “What criterion for the selection of virtues, of preferred ways of life, fulfills the requirements of a universal principle that is valid for all living beings?” This principle cannot come from human consciousness alone, because it is characterized by faulty thinking, as experience teaches time and again and was clearly perceived by the ancient Greeks. Otherwise they would not have taken the trouble to develop Logic. Not even the scientific thinking that claims an empirically verifiable universal validity is free from fundamental cognitive errors that lead to devastating consequences for human existence, as I have shown in the Tetralogy for all sciences on the basis of the latest research results.
The bio-sciences are currently misinterpreting cell regulation and have developed cell-inhibiting drugs that violate the laws of body regulation and increase patients’ mortality and morbidity, as many clinical studies have shown, but are deliberately ignored by experts (33). Since the Second World War, when modern pharmacology began, doctors have, according to my statistical estimation based on the results of clinical trials, more victims on their conscience due to their false theories than the Nazis during their reign (who also developed many weird inhuman theories to decimate humanity).
Lies and fraud are sanctioned by law in most countries. In the past, it was mainly the counterfeiters of coins who stretched gold or silver with other less valuable metals and were punished particularly severely. Nowadays it is the counterfeiters of banknotes who feel the harshness of the law. These punishments are based on known moral concepts, which then as now enjoy broad acceptance, otherwise they could not have been enforced without further ado.
Notwithstanding this binding acceptance of values, financial institutions and many governments, first and foremost the American, have been collectively engaged for decades in lies and deception of unprecedented proportions, inventing ever new ways to artificially stretch and dilute money out of pure greed so that they can increase their profits. I’ve been discussing the methods of this money devaluation in my book on the new economic theory of the Universal Law and in the section “economic collapse” on this website.
And this process does not take place in secret, as is the case with the counterfeiters, but before the eyes of the world public. At the same time, there is no relevant social force capable of putting an end to this scam, as the latest G8 summit (33rd, June 2007) in Germany demonstratively showed: the German government’s push to remedy the lack of transparency of hedge funds, which it timidly recognised as a threat to the economy, by means of state control, was downright crushed by the USA and the UK, which account for 90% of all hedge funds, because these countries benefit exclusively from this kind of criminal financial institutions.
Since also a large part of German finance profits from this worldwide collective fraud, mind you at the expense of the broad population, this push of the German government was brutally discredited a short time afterwards by the henchmen of the international finance and their stooges in the mass media.
Only with the outbreak of the world economic crisis in July 2007, which, as I predicted, first appears as a financial crisis according to the rules of the world inflation, is the public perception sensitized to this kind of unethical, non-virtuous (vicious) behavior of the financial speculators. This will of course not stop the collapse of the world economy and the national states. Only then will the culprits be sought again, as after the 2001-2003 crisis, and sued according to the motto “Hossiana, crucify him!” Of course, this has nothing to do with ethics and morals at all.
This leads us to conclude that mankind is still not in a position to develop binding ethics and morality – in this sense “morality” means ethics applied in everyday life. The reason for this is very simple: Mankind does not know of any generally valid, binding criterion for the correct selection of a virtuous behaviour. This ignorance, as has often been mentioned, is exclusively of a spiritual, gnostic nature.
How can we solve the problem and free humanity from its self-inflicted amorality and lack of virtuous behaviour? The solution already exists in the form of the new axiomatic way of thinking of the Universal Law. As Plotin already knew, the Whole, the One, the Nous, the Spiritual is only accessible to us through logic, which is a “teaching of the Logos“.
The mode of action of the soul worlds or, as I call them, the causal 7F-creationary realms, which in Christianity, in the absence of abstract thinking, are mistakenly occupied with the anthropocentric term “God”, cannot be directly grasped by humans at present. It can only be deduced by the power of abstract, logical thinking and then confirmed by the phenomenology of the three-dimensional “lower world of becoming”, as Cusanus, the greatest Neoplatonist of the Renaissance, already knew (see below). This is the only correct methodological approach that is exclusively axiomatic-dialectic.
The ancient philosophers recognized and followed this precondition of all true thinking without reservation. For this reason geometry is for them the epitome of logical, axiomatic thinking, with which the sage, the philosopher, can truthfully grasp the abstract ideas of the Spiritual. In short:
No ethics without logical-axiomatic thinking.
Any axiomatic thinking, however, can only begin from the Primary Term and must first correctly grasp its essence. According to the principle of last equivalence, the Primary Term is identical to the current religious concept of the Divine, respectively identical to the Neoplatonic concepts – the Spiritual, the One, Nous, the World Soul.
For this reason, the principle of last equivalence, the first axiom of the new physical-mathematical Axiomatics, is at the same time the first ethical and moral principle at all. Within the framework of verbal Gnosis and ethics, and that means under the conditions of physicality on earth, there can be no other ethical principle.
This final, undeniable statement must be clearly and unambiguously emphasized at this place and should be internalized by all people once and for all, if they still have the hope to evolve one day into an ethical community. Intuitively, this insight also underlies Neoplatonism, as I will show below.
The Church has thoroughly misunderstood this Neoplatonic thinking and has made God – in reality itself as God’s representative on earth – the supreme, mostly punishing, rarely once forgiving and almost never loving overseer. In this way, the Church has turned her back on the philosophy and Gnosis of the Divine, the Spiritual – from the very beginning and forever!
It is a fundamental error to believe that one could explore and recognize the ethics of the soul worlds, the creators of the three-dimensional world, because they have no ethics at all – at least not according to earthly terms. The constructive interference of the astral energies creates the loving conditions for an ethical urge to create, which must completely evade the limited human view of an earthly ethics, if only because man himself is an object of this creation.
Only when man begins to realize that he is not only an object, but a subject of this creation, a self-sufficient Creator, fully endowed with all the powers which he currently ascribes to the gods, will he become aware of the ethical grandeur of cosmic creation peu á peu. Following the Neoplatonic recommendation, he will inevitably approach the Divine; or as I say in the Gnosis: Man becomes God himself.
But before man is ready for that, he must first scrutinize the rules by which he organizes social life on earth and rejects the vast majority of it. In the first place, he must examine very closely the currently generally accepted virtues, for in most cases they are pseudo-virtues, fear-motivated whispers, convictions and beliefs based on ignorance, as I have explained in detail in my other Gnostic writings.
Such pseudo-virtues, also referred to as “civil virtues”, are also anchored in many ways in current legislation, which is essentially a PENALTY law. If you violate the bourgeois (capitalist) virtues of private property, you quickly end up in prison.
The promised land of capitalist virtues is the USA, where over 1% or about three million people are imprisoned, although this proportion is far higher among black youths. The American gulag is thus home to as many prisoners as the Soviet gulag during Stalin’s time and shortly after, and to much more people than towards the end of the Soviet empire.
As at the time of Jesus, people today still confuse the “virtues of the Divine” with the “civil virtues codified in human law” (see discussion on Origen). Such civil pseudo-virtues as patriotism, diligence, caring, etc. must be replaced by genuine virtues.
Since the state will soon disappear as a very inefficient form of organization to make room for a new, loving, peaceful world community, patriotism will very soon be recognized as a vice that only leads to countless wars and atrocities, as can be observed in former Yugoslavia, the Caucasus, the Middle East and everywhere else in the world. This rethinking will be supported by the world economic crisis, as the national state will very soon collapse financially and destroy the expectations of the citizens in its caring role as father state.
Pension and health care systems will be bankrupt in the coming years; the financial crisis will leave all banks, insurance companies and funds insolvent, and the citizens will irrevocably lose their savings. This will also shake their confidence in the second, generally accepted virtue, caring.
Man will realize that every incarnated soul is a self-sufficient creator on earth and can take care of herself alone. No soul is obliged to care for another soul – but she can do so at any time of her own free will, out of the abundance of her love, but not out of duty. And most incarnated souls will do it more and more often out of inner conviction, just as today more and more people are willing to take care of other people, often strangers voluntarily and unselfishly. I stress care and not sacrifice or maltreat, because no incarnated soul can ever sacrifice herself for another soul because she is immortal.
People will want to be “good” by themselves and not by duty, for they will realize that only in this way they can realize their own perfection and end the incarnation cycle – that is, “become like God”. Duty, sense of duty, will be recognized as a fear-motivated pseudo-virtue of young soul mentality, and taken out of future use in human language. The incarnated personality has only one duty: to perfect herself intellectually and spiritually. But this is not a duty, this is the inevitable pathway of evolution during incarnation.
Likewise, the social pseudo-virtue “law-abiding” will disappear forever. An evolved society needs no laws: The inherent sense of inner ethics, given by the soul, will become the guideline of any interpersonal relationship. If, for example, a soul decides to gain negative experiences in order to better recognize herself under these unfavorable conditions and to grow faster, and has firmly planned this project before incarnating with the other soul brothers and sisters who participate in the drama, then no earthly power or authority, no matter how strict or virtuous it may behave, can prevent this project.
What sense then does it make to punish once again the soul that has already declared herself to be the perpetrator in this case? She has punished herself the most by agreeing to experience the state of lack of love against her nature, which is pure love. And what kind of sacrifice is it when a soul seems to leave the earth earlier than usual by murder? For every incarnated soul, the cessation of physicality is an act of liberation and infinite relief.
There is no compensation for committed misdeeds, except the soul balance, known as karma, and this balancing does not take place on this earth, but where it was planned – in the worlds of the soul. This was also a central message of Jesus Christ, which was deliberately suppressed not only by the Church, but above all by the bourgeois national state. This thought, which I present here in updated form, is as old as philosophy itself and has been deeply internalized by the Neoplatonists in their writings.
Reflecting on the virtues, Plotin poses the basic question of every ethics: “But perhaps our becoming equal (with God) is not based on the civil virtues, but on the higher virtues which are of the same name? (19,4). After he exposes the essence of the pseudo-virtues: “So he who has the higher virtues necessarily has the lower ones potentially as well; but he who has the lower ones, not necessarily the higher ones… So this is the highest life form of the sage” (19,33-34), this seer of the Divine comes to the unshakable conclusion: “It is not necessary that there should be virtues in the upper world” (19,8).
A virtue can only be defined in contrast to a vice. But this dichotomy only applies to the lower world. The Spiritual knows no vices, there the souls are carried by necessities that manifest as loving energies. Therefore it makes no sense to speak of the higher virtues of the Spiritual. According to Plotin, the true virtues are not acquired through education, but through catharsis; he discusses in detail the role of catharsis in the perfection of the individual.
In my book on gnostic tradition of western philosophy, I have explained the psycho-energetic background of catharsis and the significance of such processes during the LBP in detail, so that I will not go deeper into this topic here. So much shall be said: True, higher virtues are a performance of the soul, more precisely, a function of soul age; their realization in the three-dimensional world of matter – an achievement of the incarnated personality. The measure of success is the degree of inner insight and “empathy” that this insight evokes. Empathy is a buzzword not only of Neoplatonism, but of the entire Greek philosophy and was understood much broader than the Christian term of “grace” and “mercy”, which the Church has borrowed from Neoplatonism.
Even Plotin knew very well that the virtues should not be viewed in isolation from the human psyche. In his essay “The Affection Freedom of the Incorporeal” (26) he deals intensively with the topic. According to him, virtue is harmony, and vice is disharmony.
This definition is all the more astounding as the ancient Greeks had no idea of energy and wave theory and thus were far from considering the human psyche (the emotions), the mind (thoughts, ideas), and “last, but not least” the body as energetic systems of superimposed waves, which mix according to the superposition principle in an unimaginably dynamic way and incessantly form new standing wave packets (solitons) and quantum states, which man interprets as separate psycho-mental qualities at the level of day consciousness. I have dedicated to this topic a central place in the new Gnosis of the Universal Law.
According to Plotin:
“the natural harmony of the soul parts is virtue… For it is generally true that the realizations of things without substance take place without co-changing the subject; otherwise they would be destroyed (but that is not possible, because according to Plotin the bodiless things are immortal, eternal.)… only things associated with substance are affected by this effect.”(26).
The greatest epistemological disadvantage of Neoplatonism, indeed of the entire Greek philosophy, is that they could not develop an adequate teaching of the psyche. This is partly due to the fact that the ancient Greeks used the word “psyche” both for the soul and for the emotional world of the incarnated personality.
In the new Gnosis I have explained in detail why the soul manifests herself predominantly through the psyche, and what is the gnostic significance of spontaneous feelings and inner impulses in a dialogue with the soul. This aspect is completely unknown to modern psychology, because it has neither an adequate idea of the “psyche” as soul nor of the “Logos” in the energetic, physical sense. The science of psychology cannot explain its own term, but this is also true for all current scientific disciplines.
The modern concept of the psyche is literally turned upside down under the fatal influence of Freudian psychoanalysis. The Unconscious, which was supposed to grasp the causal reference system of the soul, from which all ideas and conceptions come that man perceives and realizes in the three-dimensional world in one form or another – as art, literature or philosophy – were degraded in psychology to the rubbish basket of basic human urges (Freud’s theory of basic urges, Triebtheorie). Can there be a bigger all-encompassing agnosticism than that? What a mockery of the soul as the creator of the earthly personality!
Plotin speaks of the soul as “psyche”, but he cannot develop an independent concept of the psyche, which suffers from the dense materiality of the lower world. Nevertheless, he introduces a new term for the human psyche – the “affective part of the soul”, which has no body, but is a form in accordance with Plato. According to Plotin, the psyche is a form, not a thing.
This insight had to trigger shrill alarm signals in the minds of all neuro-physiologists, who currently see their scientific task solely in mapping the human brain according to emotional areas and determining the “centres” of individual feelings. What a shining example of applied scientific cretinism!
And what an arrogance to claim that the Greeks had developed the philosophy of the Divine, the Spiritual, but had no idea of modern empirical science. In reality, modern “empirical uncriticists” (34) do not have a clue about the energetic foundations of biological existence in general and of human existence in particular.
As I have already written in another place, the neuro-physiologists can search the place of individual feelings in the brain for eternity or until “God throws brain from heaven at them”, as my sister-in-law likes to say, they won’t find anything, because neither the feelings nor the thinking of the neuro-physiologists, no matter how stupid it may be, can be found in the cranial cavity. Both emotions and thinking are local astral-energetic systems that cannot be determined with conventional material devices, whether they are called CT, PET or NMR.
The “problems of the soul” (27, 28) are close to Plotin’s heart. By this he means the incarnated soul, because the soul in Being has no problems. She has only tasks which she masterfully accomplishes, otherwise this earthly world would not exist. This discourse is characterized above all by Plotin’s inability to formulate conceptual U-sets and to build a consistent categorical system with them. Single soul, world soul, it remains unclear whether they are one genus or different entities.
In this respect, Plotin would have done well to take a closer look at the introduction written by his pupil and editor Porphyry to Aristotle’s theory of categories. But even Porphyry’s corrective work on the Enneads, which he praises in the preface, obviously could not eliminate these discrepancies.
Without explicitly knowing the concept of the soul age, Plotin comes to the right conclusion that the incarnated souls show different degrees of evolution: “There are even in the souls, differences of degree.” (27,31). This statement was certainly not difficult for him to make – he only had to look at the thinking and behaviour of the early Christians, which he also did and expressed in his famous writing “Against the Gnostics” (33) (see below).
Plotin acknowledges the repeated incarnation of the soul, which is formed according to a predetermined plan: “But the body was formed according to the concept, since the soul is potentially interspersed with the ability to create according to concepts (27,57)… for everything is in the order of a unified plan, in the descent of the soul as in her ascension, and all events in general” (27).
Much of what Plotin says about the problems of the soul seems profane, even banal, and stands in stark contrast to his other essays, which are characterized above all by his stringent capacity for abstraction. It cannot be ruled out that with these treatises he made a concession to his students, including many women, who were deeply rooted in Greek mythology.
Plotin suddenly speaks of God, or of the gods who create the world soul, without first mentioning in a single word where these gods actually come from and what rank they occupy in his complete tripartite system. Zeus, for example, according to Plotin is supposed to determine the incarnations of the souls. Plotin interprets Greek mythology in the sense of a mythological exegesis and not out of a deep conviction in the existence of the Olympic gods, who already then belonged more to folklore. We will encounter the same approach later in Origen with regard to Christianity. According to Plotin’s inter-pretation, such figures as Pandora and Prometheus should be seen as “symbols of the transmigration of souls”. He continues this discussion in his treatise on Eros (50). He asks whether Eros is a sensation, a demon, or a god.
Much of what he says about it is, to say the least, very immature. Some things, however, are of greatest gnostic relevance. For example, he starts from Aphrodite, whom he regards as a deity related to Eros, and defines it as a “total figure, Gesamtgestalt“, from which there would be many Aphrodites and the corresponding demons in the astral realm: “If really the soul (“psyche” understood as deity) is the mother of Eros, but Aphrodite the soul and Eros the power of a soul seeking the good…“.
Applied to the ideas as formative (gestalt) thoughts, Plotin’s statement means that in the spiritual worlds of the soul, for example, there is an anthropocentric Gesamtgestalt (aggregated figure) – in some channeled texts it is called “Adam Kadmon“, although it should be clear that names have no meaning in the astral realms – from which countless variations can be materialized, of which the human species on earth is a concrete organic form (We have personal experience with this kind of overarching creations about which I cannot speak at present.).
This statement can also be applied to human types: There are, for example, certain archetypal soul essences, such as healer/servant, artist, warrior, scholar, sage, priest and king, who are then expressed as a very concrete and unique personality structure in each incarnated individual.
Just as comedia dell’arte is based on its archetypal personaggi, which in their validity and expressiveness outlast social change, so the earthly incarnation civilization also relies on timeless “character figures” who maintain the fabric of society throughout all times and without whom no community life is possible. If human society continues to exist despite countless mistakes and aberrations on the part of its members and leaders, then this achievement is based exclusively on the stability of such archetypal character figures, who are designed in the astral realms and are realized on earth.
This aspect of personality design is presented in the channeled books of V. Hasselmann and F. Schmolke in a didactically very good and clear manner (see also Gnosis). Accordingly, these soul types, one also speaks of “soul essences” or “essential soul roles”, are valid not only on earth, but also in all conceivable incarnation experiments in three-dimensional space-time, independently of the respective body shape. These essential soul roles correspond to different astral energies organized on the basis of the number “7”. The psychic structure of the incarnated personality, composed of these energies, is largely independent of the physical form – it depends exclusively on its archetypal soul structure, precisely determined by the soul before each incarnation.
This thought, which obviously must have occupied Plotin intensively, as Porphyry writes in the preface (35), must be first internalized by modern man before he gains the necessary distance to his physicality, abandons his exclusive identification with his own body and devotes himself fully to his transcendental spirituality.
This will be the essential task facing humanity after the imminent Evolutionary Leap. It has always been the main objective of the incarnated personality, even when people have not realized it. However, at this point one has to distinguish very precisely between the disdain for the body, which many ascetics, mystics, and church scholars practice, and the expansion of consciousness beyond the exclusive physical identification.
In the second case, man recognizes both the fragility of the biological body and its magnificence as an instrument of the soul for gathering experience in the three-dimensional world. This attitude leads to a very careful handling of the body. Only with this attitude can the widespread, dualistic belief in the antagonism between Sublime Spirit or pure soul and the inferior human earthly body, driven by basic instincts, be overcome.
The harmony of mind and body was a central concern to the ancient Greeks, otherwise they would not have been able to accomplish such perfect sculptures and invent the Olympic Games (Pythian / Delphic Games), which they closely linked to the mysteries of the soul (oracle at Delphi).
Unfortunately, only the Neoplatonists understood this central task of every incarnation in an appropriate manner and expressed it in their lives. From this point of view today’s philosophers, if there are still any, all believers and, first and foremost, all the agnostic scientists, who spurn human affectations – the psyche – could learn so much.
Just as the gods of the Greek mythology are, according to Plotin, images of the souls (essences), the demons, to whom many people today still attribute a real existence, are in reality only distorted images of the ideal gestalt that an incarnated soul takes with it into the lower world of becoming. What are demons, asks Plotin: “Perhaps the trace that every soul leaves behind when the soul enters the world? And why only with the one who enters the world? Because the pure soul produces a God, and its Eros, as I said, is a God.” (50,54).
What a great interpretation of the projection capability that every form of consciousness has! This ability of the mind to project lies not only at the core of all evil of this world, which, as I explain in detail in my gnostic writings, are fearful projections translated by man into social activities, but is inherent in every act of creation in the universe (This discussion excludes on purpose the existence of archons, demons, Luciferian, Ahriman and other evil forces in the earth’s astral plane that took regularly possession of weak or compromised incarnated human beings and derailed their lives, as we eliminated single-handedly this astral plane a few years ago in the process of planetary ascension and have reported it in real time, although such demons still dwell in many human beings on this earth and will prevent their ascension.)
This subject is so extensive and multi-faceted that several books will not be enough to present it in a somewhat comprehensive manner. Some important aspects are contained in Seth’s books channeled by Jane Roberts, whereby Seth’s statements on projections and their design role in society are often so closely interwoven with other esoteric themes that they may not be immediately accessible to every reader.
When Bush constantly speaks in his speeches the mantra of the “axis of evil”, of the evil Islamic terrorists, whom he mercilessly intends to destroy, from the point of view of Neoplatonism one must state that he is “possessed by a projection demon”. The reason for this projection is always a psychological disharmony which cannot be processed emotionally or mentally by the person concerned.
In such a case, the energy of this psychological distortion, which can be very powerful and demonic in the truest sense of the word, is discharged outwardly, especially when suppressed. This is upon what the entire psychoanalysis thrives. Since all projections have the irrepressible power and ability to mimic, they tend to disguise themselves as pseudo-virtues in order to gain social legitimacy, so to speak, to make impression.
For this reason Bush acts like a champion of democracy, though an uninvited one, and is eager to overlook the fact that, in addition to the countless victims for whom he has to take full responsibility with his criminal war decisions, he himself came to power through undemocratic machinations and blatant electoral fraud. This presidential election drama was meticulously planned and staged by the astral worlds and I watched it very closely to understand better their precise coordination. It should be remembered that only a few hundred ballots in Florida were enough to bring Bush to power, after thousands of ballots in favor of Al Gore were illegally invalidated with the help of his brother Jeb Bush as governor of Florida at that time, in order to imagine the tremendously complex coordination from the astral areas, which made this electoral stalemate possible for the time being. Statistically speaking, i.e. if one believes in chance, such an outcome is possible once in a trillion years.
But since humanity consists mainly of immature souls like Bush, who are dominated by similar projection demons and who blindly shape their lives according to their own inner demon, this stage play was not able to trigger the appropriate reaction of indignation and undo this falsification of the election result.
Instead, Bush’s demon ignited after “nine-eleven” into a “burning Bush”, which soon became a conflagration that affected the entire humanity. The Christian allegory of “the burning bush” is there to reveal the arsonist qualities and lack of principles (stubbornness instead of principles) of this born-again Christian and former violent drunkard, whose psychopathology any reasonably knowledgeable psychology expert could easily diagnose after only five minutes of speech, and to trigger a broad outcry in the public (When I wrote this book in 2007 Bush was the single most evil person in the world after he started two devastating wars in Afghanistan and Iraq and declared war on the rest of the world under the pretext of war against terrorism. Forget in this context the deep state and the cabal, we are speaking here of personal responsibility. He was later substituted by the monster Obama about whom I have written a lot on this website and so on… until the present day. Human evil knows no limits.)
While according to official statistical surveys Bush is the most hated person outside the USA for years, he was once again elected president by his compatriots, this time with a clear majority, for a further four years. Obviously the rest of the world has a better judgment than the US-Americans. Bush thus embodies all the demons that are in control of his fellow countrymen and will contribute significantly to the “decline of the American empire ” (36).
Even now, as the flame of this demon begins slowly but surely to extinguish, humanity still cannot get its act together to oppose Bush and the USA with a decisive force, so it cannot be ruled out that he would wage a third senseless war, this time against Iran (déjà-vu with Trump (?), to appease his bloodthirsty demon. One should have expected that the lesson from Hitler’s demon, which has been described and processed to the point of aversion in many books and films, would have been internalized by mankind in the meantime, but obviously that is not the case.
Humanity learns very slowly from the catastrophic consequences of its demons released – it needs many repetitions of painful experiences. After all, the incarnation cycle of a soul lasts about 8,000 to 10,000 years. The soul is just immortal and takes a lot of time until her incarnations have learned the necessary lessons on earth correctly.
Of course, for my example I could have taken any “Bin Laden” instead of Bush as the “aggregated gestalt of all current social demons”, nothing in my analysis would have changed. For every burning Bush needs a shoplifter (play upon words, Laden means shop in German) for his projection demon, on whom he can project and live out his inner hatred, which is an expression of his psychological disharmony, and vice versa. Hollywood film productions live exclusively from such violent projections – there is virtually nothing else. Bush’s demon is therefore not an isolated phenomenon. Little Bushmen and arsonists can be found behind every burning Bush in the great and wide American prairie, especially in the so-called Bible belt, just as the aggregated gestalt of evil Bin Laden generates countless little terror demons in the Islamic world.
It’s like with the famous Russian Matryoshka doll that hides innumerable little Matryoshkas in her belly – first comes (Ras)Putin, then Lenin, then Stalin, then Breznev, then ras-dwa (one-two), again Putin, or was it rather the other way round? Never mind! It’s always the same old pathetic story.
And then B. Russell wonders, why the Neoplatonists had turned their backs onto this world. So much for the human demons, of which we shall see some more spectacular demonstrations in the coming years. For further lecture I recommend the novel “Demons” by Dostojewski.
As already mentioned, Plotin deals with the writings of the early Christian Gnostics of his time, who claim, departing from Greek philosophy, that the new doctrine of Jesus Christ is a continuation of ancient thinking. In essence, this was also Origen’s concern.
How necessary this effort of the early Christians after Paul was, shows the reception Paul had in Athens where he met with the philosophers of this city. Because of his philosophical ignorance and the incredibility of his arguments, he became an object of ridicule at the Agora: “ A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, “What is this babbler trying to say?” Others remarked, “He seems to be advocating foreign gods.” and soon had to leave the capital of the Platonics, Peripatetics, Stoics, and Epicureans, in a word, “All the Athenians and the foreigners who lived there and spent their time doing nothing but talking about and listening to the latest ideas.” (37). What a great epoch!
Today people have no idea of the intellectual inferiority complexes which the early Christians legitimately had against the scholarship of the full-fledged Greek philosophers of the Hellenistic period. They had to enter into public discussions with them in order to proclaim and defend the new Christian doctrine, for at that time the philosophical discussion in public places enjoyed a long, honourable tradition and was the favorite occupation of all intellectuals.
The early Christians were literally stomped into the ground by the Greek thinkers, who were well trained in the dialectics of philosophical disputes and who, in their vast majority, embodied the last ancient souls of the last great soul dissemination on earth and possessed extensive personal gnostic knowledge. One gets to read very little about it in the “Holy Scriptures”.
For this reason, Plotin’s treatise “Against the Gnostics” is all the more valuable because it puts the actual historical circumstances of that time into perspective. He rightly accuses the Christians of not having understood Plato’s teachings. Based on the platonic tripartite categorical system:
1) The One (the First, Nous) and its manifestation, Spirit, 2) the single soul, which is at home in the Nous, the Spiritual, and from which a part descends into the lower world, and 3) the lower world of the physical separate things, Plotin shows that the early Christian gnostics could not understand this division and above all could not interpret it dialectically. This condemnation has not lost its full validity to this day, as this study proves.
It is precisely the inability of Christians at all times to think dialectically that has led to the formation of narrow Christian dogmas, originally conceived as philosophical teachings in order to introduce gnostic Neoplatonic ideas into the Christian doctrine, which at the beginning was thoroughly anti-philosophical, anti-spiritual and agnostic. However, real Gnosis is exactly the opposite of dogmas. In this way the church became an ignorant, anti-philosophical, spiritually ossified institution: it is exclusively a crucible for young, immature souls, and these are characterized above all by their pronounced amnesia and lack of spirituality.
As people have undergone a rapid, albeit still invisible, spiritual evolution in the last decades, before the Evolutionary Leap occurs with full force on the historical stage, more and more believers, especially in Europe, where meanwhile many mature souls live, are disappointed by the Christian doctrine and leave the church in droves. This is also due to the many scandals in the Church that reveal its moral depravity.
Plotin shows very convincingly how the early Christians falsify the platonic terminology of the higher realms and extend and darken it by further, unnecessary terms. In this way, they belittle the meaning of Plato. Above all, the early Christians overestimate the duality of the two hypostases “body – soul”. They judge the soul exclusively according to the properties of the part of the soul that has descended into the material world and reflects the imperfection of the physical things. Out of this one-sided experience, the early Christians make judgments about the qualities of the world soul and the Spiritual, where the souls are at home as disembodied entities and are liberated from the affectations of the material body. Plotin rejects this dualistic view of the early Christians as extremely subjective and false – as a dualistic thinking that is entirely devoted to the lowlands of the physical where evil reigns.
His main argument is as follows: The world soul and each single soul as an individuation thereof are independent of the affectations of the physical world. For this reason, the duality of earthly experiences should not be transferred to the astral worlds, where a comprehensive, energetic harmony, a constructive interference, reigns, so that such polarizing energies, as one experiences them at the psychic level on the earth, are unthinkable. This argument by Plotin, which I have paraphrased in the light of the new Gnosis without changing the basic content, is so meaningful and far-reaching that it requires an in-depth discussion.
Human thinking is currently extremely limited. The reason for this is the pronounced fear structure of the majority of young souls who have shaped social life since the arrival of Jesus Christ according to their fear-laden ideas and projections. The more limited the thinking, the more one-sided the projections it forms.
The concept of duality is approximately the lowest level of human thinking and at the same time an almost insurmountable psycho-mental barrier to an expanded, abstract world view. It is a closed, iterative process that is extremely difficult to unravel – hence the long incarnation cycle on Earth.
I have explained above and in the Gnosis why the human mind very often stands in the way of knowledge on the long run. It functions exclusively as memory and must first process and order the images of the reality that are distorted by fear; the latter come from the sensory perceptions and are first stored in the astral organ of memory. Since these fear-distorted images and projections function as psycho-mental automatisms, the mind “digests” them in an equally automatic and unreflected manner. This is the source of every unreflected worldview that most people – whether they are called bushists, neo-cons, neo-Nazis or radical Islamists – carry within them and cause them so much pain and suffering.
Dualistic thinking, as already mentioned, is very strongly influenced by human angst, which reaches a climax in the stage of the young soul age. It is fair to say that the concept of duality of every colour, whether it is a religious dualistic doctrine, body-soul, body-mind or love-hate antagonism, is the epitome of all human fears. Since these fears are so omnipotent in most people, they direct and distort all aspects of human thought in such an all-encompassing way that the incarnated individual views these mental fear manifestations as immanent qualities of his character and projects them accordingly onto the outside world.
Such an incarnated soul then sees the world exclusively through the prism of her fears; she knows no other reality except its fear-laden psycho-mental reality. She swims, so to speak, all her life in her own fears, which she finds again and again in all external events and feels confirmed in her justification to live them out. Any paranoid psychosis develops in the same way, as even modern, agnostic psychiatry has already recognized.
The young incarnated soul is not aware of the circumstances of her limited dualistic view and is also not ready to be enlightened about this fact by other persons. Rather, she insists on expressing her bad habits in an unreflected, penetrating, quasi-automatic way, as if they were her unconditional Pavlovian reflexes, which she cannot dispose of. For this reason, the young soul refuses to accept that there are also older souls on this planet who are able to detach themselves from the space-time duality of the lower world of matter and generate the harmonious vibrations of the soul worlds in their psycho-mental field.
Due to the high vibrations of their astral body, such persons, without being able to influence it themselves, radiate such a spiritual superiority that a young soul cannot bear for a single moment. She is incapable of looking an old soul in the eyes, because the eye contact immediately reminds her of her soul origin, which she vehemently denies. At the same time, the high vibrations of an old soul reinforce the psycho-mental disharmonies of the young soul.
Since she is not able to deal with her disharmonies, which she mostly perceives as feelings of hatred, the young soul projects her hatred onto old souls and strives to live out this destructive feeling energetically to the fullest. This approach can also be observed very frequently among young souls, who differ only slightly from each other in their limited way of thinking and living, because the young soul hates nothing more intimately than otherness. Every way of life that differs from hers fills her with a frightening insecurity that shakes the foundations of her “life philosophy” and shows her the limits of her own narrow view of the world. While the young soul fights and tries to destroy the otherness in the external world, she hopes to gain her security and self-sufficiency. This is the psycho-energetic source of all political interactions that are currently being sold as false virtues, such as delegated democracy and pluralism by the leading young souls at the centres of power and in the mass media to the general public and are unfortunately being uncritically adopted by the masses.
With this I have sufficiently clarified the psycho-mental dynamics behind every shameful act ever committed on this planet. This psycho-mental dynamics causes the wars of the American empire and the western world against Islamic countries and promotes the adoption of crazy security laws that instead of protecting the citizens degrade them more and more to puppets of state control: State terrorism instead of individual terrorism. For a long time, this kind of state violence became the epitome of the communist, totalitarian system. Now it is the turn of the Western “liberal” world to realize the Orwellian vision of “1984”.
In the coming years, these psycho-mental interactions will become more intense, because with the increase of frequencies on Earth, the spiritual differences between the people will become more and more obvious and the division of society – more and more pronounced. By dividing humanity into ascended masters and ordinary mortals, new social problems and tensions will arise of which the people have no idea at present, although they were already announced in the New Testament 2000 years ago in an encoded, apocalyptic way (Mt 24, 32-51).
This was essentially the psycho-energetic difference between the Neoplatonists, who were all old souls, otherwise they would not have accepted this teaching, and the early Christians, who were almost exclusively very young, immature, warmongering souls. Christianity was conceived by the astral realms for the needs of this wave of unripe souls and realized on earth for the duration of its cycle of about 2000 years during the Pisces era, which has now come to an end.
The historical encounter of the two great soul waves of occidental humanity – the last great wave of old souls who stood at the end of their incarnation cycle and had intimate knowledge of the immortality and eternal validity of the soul – with the great wave of child souls, which at the beginning of the Pisces Age were transformed into the cycle of the young soul by the appearance of Jesus Christ, alias Apollonius of Tyana and, due to their maximal amnesia and lack of spirituality, could only accept a Gnosis that amounted to a rigid, dualistic, tightly organized religious doctrine – took place exclusively at the level of philosophical confrontation between Neoplatonism and early Christianity.
It was not intended that the neoplatonic old souls and the early Christian, very young, immature souls fought against each other, as Christian souls did among each other for two thousand years later, because these old souls already had their karmic experiences behind them and on the whole no longer needed to participate in such violence. On the other hand, the young, war-thirsty souls had first to experience these energies “on their own bodies” before they can overcome this soul age shaped by human cruelty and lack of love.
This esoteric insight is enormously important and must be emphasized at this point, because it is the key to a correct understanding of history, for example, why the number of wars after the peaceful end of the Cold War has not, as expected, decreased, but has greatly increased.
And now comes the irony, or if you will, the joke of all earthly existence. The Neoplatonists were far superior to the early Christians in their Gnostic philosophical views and clearly won the dispute. Since they left the earth for ever as old souls after the end of their cycle of incarnation, they left no successors who could have kept the banner of ancient philosophy at a similarly high level.
The freshly baked, young souls appeared on the historical stage in the form of early Christians. Because of their numerical superiority, they were not only responsible for the upcoming dark ages, which lasted almost a thousand years: As historical victors, they felt above all compelled to thoroughly rewrite Western history in order to historically legitimize their spiritual shortcomings. The whole Western history known to us, especially Christian history, must be seen and reinterpreted from this perspective of ongoing falsification.
Only in the Renaissance, which was a rebirth, a re-discovery of Neoplatonic thought, could this macabre, inhuman, anti-spiritual epoch be overcome. No wonder that the Renaissance produced the greatest European achievements in art and literature and laid the foundations for modern science.
If one analyses Plotin’s arguments against the early Christians, one must always be aware of the greater spiritual dimension. The conflict between Neoplatonism and Christianity was only superficially about philosophical subtleties, as the many philosophers and philologists who have dealt with this subject in the past believed (38).
In reality, it’s about the worldview of old souls versus the worldview of young souls.
Over the next few years, as the Evolutionary Leap of Mankind unfolds on Earth and about 25% of all people on Earth will enter the cycle of the old soul, the same situation will repeat itself as shortly after the beginning of the Christian epoch, but this time with reversed roles. In the coming evolutionary leap, the majority of young souls (about 45-50%) will enter the cycle of the mature soul.
Since this cycle begins with a total uncertainty and disillusionment of the freshly baked, mature souls, in which the old dualistic enemy-friend schemes of this young soul mentality are radically dismantled, the old souls must for the first time since antiquity once again assume the leading role in the society. Each time the proportion of old souls in society becomes a quarter or greater, they take over the spiritual guidance of humanity and initiate the younger souls in building new forms of society according to spiritual principles. The younger souls then take over their material realization, since such activities belong to their stage of evolution.
This was the case in ancient Egypt and for a short time in classical antiquity in Greece and a little later also in Alexandria. It is no coincidence that the achievements of these epochs continue to outshine Western civilization to this day and have a decisive influence on the countenance of the world community. Just as the ancient souls of antiquity brought forth the Golden Age of Greek philosophy, the ancient souls at the beginning of the 3rd millennium will finally establish on this earth the new Golden Age, which has been rumored in the hackneyed “holy scriptures” for 2000 years.
It is precisely for this reason that this philosophical study on Neoplatonism is of such extraordinary actuality, as the coming events will soon show. Therefore I close it with Plotins’ treatise on bliss (46), which will be a hallmark of the new epoch.
Plotin carefully analyzes the conditions for human bliss, which is a basic motif of all Neoplatonists and the last time discussed by Proclus. Only as late as in the Renaissance is this theme again discovered by Western philosophers. Plotin’s reflections on the capriciousness of human happiness are very pointed and still valid today. All in all, however, his view of things is somewhat too pessimistic, perhaps under the influence of the Stoics, and not entirely appropriate. He comes to the conclusion: “So in average life bliss is not possible” (46,113).
Plotin lacks the knowledge that man, both as a single soul before incarnation and as an incarnated personality throughout life, plans and continuously shapes his own destiny, albeit in consultation with the other souls involved, who also have their own freedom of choice. In this case the bliss on earth proves to be a complex task of astral and earthly objectives and their fulfillment.
Perhaps Plotin sets the bar too high for human bliss by starting from the bliss of the astral worlds, which he had the privilege of experiencing for a short time in several out-of-body experiences: This kind of bliss is not really attainable on Earth. The state of bliss is thus an algorithm that consists of infinitely many variables and just as many unknowns, which man must recalculate at any present point in linear time.
Energy is constantly in motion. This applies above all to the feelings which, as I expressly emphasize in my gnostic writings, are extremely dynamic, fluid states of psychic energy and cannot be suppressed. A frequent, very naive belief of many young souls is that the sage should display an Olympic serenity towards the unpleasant things in life that a normal mortal cannot achieve. Serenity is for them a prerequisite for earthly happiness. It is merely an unreflected interpretation of young souls’ own mental insensitivity to injustice, stupidity and all the other evils of this world, which they elevate to a pseudo-virtue with this statement.
A wise, old soul experiences the storms of her feelings just as violently as a non-spiritual young soul. The emotional swings of an old soul are actually much stronger than those of a young soul, because the former has largely reduced the energetic armor of her fears and can experience the emotional waves that flow from the astral realms into her psyche much more intensively and uninhibitedly than a younger soul. An old soul, like all other souls, is also exposed to the duality of feelings and has emotional plus and minus poles.
However, both the spectrum and the poles of her feelings are at significantly higher frequency levels compared to those of a young soul, not to mention the baby and child souls. Already the minus pole of a certain feeling vibrates in an old soul within a significantly higher frequency range than the plus pole of the same feeling in a younger incarnated soul.
The increase in the frequencies of the psychic and mental body is achieved by the formation of psycho-mental energy gradients, which oscillate in rapid succession between the plus and minus poles and produce strong emotional and mental polarizations; these must be controlled and processed by the human mind. This psycho-mental process forms the basic energetic mechanism of soul evolution in the incarnated state.
The emotional swings are therefore much more pronounced in an old soul without external intervention than in younger souls, and increase enormously in intensity and fluctuation range during the light body process. This is one of the reasons why this process is so exhausting and depleting for the person concerned.
The environment of an old soul, which is strongly influenced by the views of young souls, cannot accept these phenomena and vehemently rejects them. But an old soul has learned from her long earthly experience how to deal with such emotional energies in a much more relaxed and light-footed way than a younger soul and how to live out these “God-given” feelings to the fullest.
It is a privilege and at the same time an obligation of an old soul to express her unique, unmistakable individuality independent of all social rules, prohibitions, conventions and barriers in order to show the younger souls what is potentially possible for every soul on this earth. For exactly this reason, an old soul does not care at all what the leading young souls judge about her. In this sense, and old soul is indeed more relaxed than the latter, who are accustomed to following the rigid guidelines of the collective meticulously.
The astral field of an old soul is much larger and vibrates at a much higher frequency than the astral fields of the majority of young souls. The presence of even a single old soul in a country increases the collective vibration of the entire population there and is immediately sensed by their souls. For this reason, at every historical epoch, a few, very old advanced souls must always incarnate, so that the habits and customs of the young souls may not degenerate and the astral frequencies of the young souls can be aligned with those of the old souls.
These technical insights, which also affect man’s quest for happiness, are extremely valuable and will become increasingly important in the coming years as the polarization of emotional energies on Earth increases dramatically. Since the current views of humans about their feelings and how to deal with them are very strongly influenced by the fear-laden ideas of the young souls, who have come into this world with a strong blockade of the 4th emotional heart chakra, the current attitude of humans to their psyche must change fundamentally, because it hinders them in their evolution. For this reason I will summarize the most important facts in the sense of the new Gnosis at this point once again.
Like all energetic systems, which are entangled in three-dimensional space-time, the human psyche of the incarnated personality is exposed to strong polarizations, which can be physically perfectly grasped with the “third operative axiom on the reciprocal behavior of the gradients of two adjacent levels of a system”. Popularly speaking, every emotional state has a plus pole and a minus pole, which create a field of tension. The human psyche constantly vibrates between these poles, spending most of its time in the middle range. The older and more experienced a soul is, the stronger polarizations she can endure. These emotional swings are then perceived as violent, opposite feelings that need to be mentally processed and ordered.
From the point of view of the soul, the handling of such strong, opposite feelings by the incarnated personality is a central task of her incarnation experience. Such feelings can arise spontaneously, without external causes, as is the case with many old souls.
In younger souls, on the other hand, they are usually “attached” to external, often fateful experiences, because the psyche and day consciousness of these souls are programmed in such a way that they can only react to external impulses and classify them without getting confused. Strong, inner psychic impulses without an external cause put young, immature souls into a hopeless restlessness and often plunge them into a deep depression or psychosis from which they cannot free themselves on their own.
The energetic polarizations which the soul evokes in the psyche of her incarnated personality are not an arbitrary act of the soul but the basic mechanism of evolution and perfection of the incarnated personality. Through this energetic mechanism, the frequency of the astral field is constantly raised; at the same time, the blockades built into the psychic and mental body, consisting of low-frequency anxiety patterns, are slowly reduced.
This mechanism of psycho-mental evolution of the single soul is the foundation of the light body process. In this way, the frequency of the astral field and the biological body is raised step by step, incarnation by incarnation, until the incarnated personality is able to ascend in her crystalline light body, if this is provided in the incarnation plan for the planet. She undergoes a transfiguration of the biological body and can from now on stay in the astral worlds of spiritual bliss as well as materialize on the physical earth at any time. In this context I speak of a transliminal soul or a multidimensional personality (39).
This technique was last used by the oversoul Sananda, known as Jesus Christ, during the whole Council period to promote the establishment of Christianity, even if this project failed thoroughly from the point of view of the new Gnosis. But the objectives of Christianity at that time were quite different. They were much more modest and limited than the objectives of the new theory of the Universal Law, because humanity has also made a significant psycho-mental progress in the last 2000 years.
The new theory corresponds to the energy of the scholar (4), which correlates with the energy of the mature soul, while the Christian religion corresponds to the energy of the healer (1), which correlates with the energy of the baby soul (40).
Since after the Evolutionary Leap the majority of souls incarnated on earth will be mature (approx. 50%) or old (approx. 25%), human needs will also change fundamentally. Exactly for these future needs the new theory of the Universal Law was developed by myself, in close soul cooperation with the causal worlds (superior astral worlds).
The entire incarnation cycle of the individual soul is thus subject to the progressive process of frequency elevation, even though not every soul will necessarily complete the incarnation cycle with a transformation of the earthly body. Whether death or ascension, every incarnated soul comes from the Divine, the Spiritual, and merges with it again after the end of her incarnation: To speak with the Bible language, “she becomes God”. Although every incarnated soul merges with the Divine every night during the sleep phase, by dwelling in the astral realms to plan and work from there, this knowledge, which has also remained hidden from the greatest Gnostics of the past, must be slowly acquired by all humans in the coming years.
I mention these technical details which are of utmost importance for every Gnostic and Esotericist here, because only with this knowledge one can explain both the antagonistic relationship of Christianity to Neoplatonism and the irrational, maniacal-paranoid behavior which not only the Church, this last, still functioning absolute monarchy of the world, but also all other organized religions and state institutions display towards people with an old, rebellious soul (41). Without this technical background it will also not be possible to understand the Neoplatonism of Origen – Origenism – and without Origenism one cannot comprehend the true gnostic ignorance of Christianity, as it is cemented in its dogmas and teachings. Nor will it be possible to explain the countless cruel wars, persecutions and shameful acts that were instigated again and again by the Church, and in the name of the Church and Christ, in the Christian era.
32. See volume IV and my treatise on Kant.
33. See volume III.
35. According to Porphyry, Plotin suffered from an unsightly, chronic skin disease, probably psoriasis, which did not bother him at all, because he always stood above the concerns of the earthly body, but the more so his pupils, whom he liked to embrace and kiss. It can be assumed as certain that Plotin must have contemplated about such human attitudes towards the physical body during this experience, because he was a sage, and a sage thinks about everything.
For the same reason, some diseases that occurred at the beginning of my light body process forced me to gain a clear distance to my body. This distance was a necessity, because in the LBP one has to give up one’s body to the soul or to the forces of the causal worlds that constantly transform it under unspeakable physical and psychological strains, so that the person in question practically cannot dispose of his body, but has to delegate its entire regulation and care to the soul in a conscious manner by eliminating the ego.
The individual in the LBP must nevertheless affirm and willingly support the process over the whole long period of time, without losing faith in the consistency and propriety of this spiritual project. This is the only way to successfully complete the LBP.
36. The title of a recommendable film.
37. Acts 17:16-34
38. Nowadays there are hardly any prominent connoisseurs of Neoplatonism.
39. See New Gnosis.
40. For further details see the channeled books of V. Hasselmann and F. Schmolke. Their taxonomy of the 7 basic soul energies (essences) differs from the one we use on this website as the seven flames of the Source. However, these numerical differences are of secondary importance, what counts is the profound understanding of the qualities of these energies in the shaping of the human life in this holographic 3D world.
41. Beginning with the Inquisition of J. Bruno and G. Galilei, following the witch hunt of the American intellectuals in the 50’s during the inhuman McCarthyism by Senate and courts, up to the undemocratic “patriot act” after “nine-eleven”, with which the civil rights of the Americans were unconstitutionally restricted. In a state of collective paranoia in which the American nation found itself after the terror act on the World Trade Center, this law was passed by Congress in a smoke and mirrors action, although according to the senators’ own statements this bill had not been properly read by anyone before. The same pattern could also be observed in Germany, when the anti-terror emergency laws were brought into being in the 1970’s and shortly thereafter entire cities were under siege, such as the old town of Heidelberg in the spring of 1978, where I lived as a student at that time. In this way, the collective fear patterns are instrumentalized to drive the masses into irrational acts of violence and oppression, which in turn further fuel their fears and maintain the spiral of violence. The whole political life in the Christian epoch, especially in the last years, shortly before the Evolutionary Leap, follows this fear-generating pattern.