Demons and Healing E-Book

Are Thoresen

• Herausgeber: Temple Lodge Publishing
• Kategorie: Ratgeber
• Sprache: Englisch

Seitenzahl: 324

Veröffentlichungsjahr: 2020

Beschreibung

'Genius is a rare commodity that few of us attain. I see the colour-magic painted by Van Gogh, hear the music-magic of Beethoven, imagine touching the exquisite bronze of Rodin's Thinker. I revere their work but know that I can never create such beauty. So it is with Are's psychic skills.' – Phil Rogers, MRCVS, Dublin 'Today we have forgotten all about demons and even about Christ. Both concepts have become anachronisms from olden times. That they are not anachronisms is illustrated in the discussions and examples given in this book.' – Hans Kolstad, Dr.philos., MAS, Norway Are Thoresen perceives demons and other spiritual beings as clearly as we see each other. He sees the demons that cause disease as well as the beings associated with medicinal plants and other substances that can promote health. He has witnessed how demons of disease leave the bodies of the sick and enter the healthy, thus causing contagion. Through his therapeutic work, Thoresen has learned that one cannot simply 'fight' demons, as they will 'translocate' to other people or return later. The only effective way to counteract these malign entities is to dissolve them through the boundless love of the being of Christ. The author presents a lifetime's knowledge – the fruit of more than half a century's practical and clinical experience – in the pages of this book, offering a better understanding of health and disease. He recounts numerous personal experiences of demonic entities and explains how demons are created. Thoresen advises on the prevention of the demonic effects of natural and artificial radiation, and how we can defend and ultimately free ourselves from demonic influence. A fascinating Addendum describes the phenomenon of poltergeists and the spiritual beings related to various drugs. Demons and Healing is a singular work, written out of precise vision and knowledge of the spiritual entities that surround us in everyday life.

Leseprobe

Demons

and Healing

The Reality of the Demonic Threat and the Doppelgänger in the Light of Anthroposophy

Demonology, Christology and Medicine

Are Simeon Thoresen, DVM

TEMPLE LODGE

Temple Lodge Publishing Ltd.Hillside House, The SquareForest Row, RH18 5ES

www.templelodge.com

Published in English by Temple Lodge in 2018

Originally self-published in an earlier version under the title Demons, Spiritual Medicine via CreateSpace in 2017

© Are Simeon Thoresen, DVM

This new edition has been re-edited and expanded in cooperation with the author by Temple Lodge Publishing. With thanks to Michael Allen for his editorial contribution

This book is copyright under the Berne Convention. All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior written permission of the copyright owner. Inquiries should be addressed to the Publishers

The right of Are Simeon Thoresen to be identified as the author of this work has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act, 1988

A CIP catalogue record for this book is available from the British Library

ISBN 978 1 912230 60 0

Cover by Morgan Creative featuring image © agsandrewTypeset by DP Photosetting, Neath, West GlamorganPrinted and bound by 4Edge Ltd., Essex

Dedicated to all who seek to heal and understand

Publisher’s Note:

The information in this book is not intended to be taken as a replacement for medical advice. Any person with a condition requiring medical attention should consult a qualified medical practitioner or suitable therapist. The directions for treatment of particular diseases are given for the guidance of medical practitioners only and should not be prescribed by those who do not have relevant medical training.

Contents

Foreword by Hans Kolstad

Preface

Introduction

Chapter OneAre Demons Real?—Personal Experiences

Chapter TwoHow are Demons Created? Earth Radiation

Chapter ThreeHow to Stop or Prevent the Demonic Effects of Earth Radiation

Chapter FourHow Do We Free or Defend Ourselves from Demons?

Addendum

Spiritual beings and drugs

Poltergeists

Conclusion

Afterword by Phil Rogers

Acknowledgements

Foreword

This book is an inquiry into anthroposophical medicine by the Norwegian acupuncturist and veterinarian Are Thoresen. The book is a personal testimony, revealing the different stages of the author’s experiences in this field against the background of almost 40 years of therapeutic practice. The central ideas of the book can be summarized as follows:

1)Anthroposophical medicine has to be thought of as part of a cosmic process. The practitioner does not deal with human beings or animals as distinct entities, but as interwoven with greater cosmic forces.

2)The universe is of a spiritual nature, of which the healer is also part.

3)The healer must acknowledge that the forces in the spiritual world are not only good. Evil spirits or demons also exist, and they are more numerous and have a greater significance than commonly acknowledged.

4)In the treatment of diseases, the power of Christ is the most important tool.

5)Finally, because the healer is part of a greater spiritual whole: he is a world healer.

The book arrives at a critical moment in the history of humankind. Today, we are witnessing the breakdown of an old worldview that has dominated modern philosophy and science since the Renaissance. This worldview is characterized by a materialistic and mechanistic understanding of man and the universe at all levels of society. This way of thinking has had some advantages in the past, not least with regard to technological innovations. However, just as it has its specific premises, it also has its limitations, which now have been pushed to their outmost bounds. Our civilization is facing challenges and problems that have been caused by the very same thinking, which in order to be resolved, demand a quite different kind of cognition.

These problems do not only affect medicine, but also all aspects of human life, including science, economy, social and political structures, values, religious beliefs, our relation to nature, and even the arts. In short, with the old way of thinking we are coming to the end of a 500-year-old, and now outdated, materialistic and mechanical tradition. In order to anticipate the future, or even to be able to survive as a civilization, we have to cope with these difficulties, which only can be done by replacing old ways of thinking with a new kind. What would this new thinking be like?

The old way is a bottom-up mode of thinking. It starts with the perception of the material world, because we deem sensory information to be the basis for all cognition. Hence, we are transforming a physical perceptual way of relating to the outer world into an assumed parallel psychological way of understanding the same world. We thereby reduce human consciousness to be equivalent to this physical reality, or even identical with it. The result is that we see the human being, in spite of all our spiritual richness, as more or less a physical ‘thing’.

This bottom-up mode of thinking tends to create problems rather than solve them. Why not proceed from the opposite direction and start with spiritual experiences? We could then proceed to explain the human mind and the physical world as the results of spiritual processes. Then we would lay a new foundation for our conception of the world and give new answers to the challenges that modern society is facing.

We would see man as embedded in a larger unity of cosmic forces instead of belonging to the disintegrated world that is the inheritance of modern science. This would then give us a better understanding of the phenomenon and significance of human life than the scientific discoveries of the last past 500 years have been able to do. It would also inspire us with hope and confidence in the future of humankind on the planet, instead of leaving us with a feeling of fear and alienation.

In this opening to a spiritual and optimistic worldview lies the task and the significance of a spiritually-based philosophy. This should explore the premises and eventual limits of such knowledge. Then humanity will feel reintegrated into the universe, as we will find that the premises for human thinking are the same as the processes that govern the spiritual world and consequently the whole cosmos. Unlike the old philosophy and science, man will not be seen as something independent and self-sufficient, but as an integral part of the processes and forces that govern the cosmos, understood both in its physical and spiritual aspects.

Such a spiritual reform of philosophy and science has been for many years my main task. At each step that I have taken in this direction, I have seen new possibilities, challenges and problems that can be resolved without being consigned to some obscure and forgotten box room in the scientific or philosophical backwaters. Because it presents us with answers to the deepest existential questions, this new philosophy is not only rational, but even more rational than traditional philosophy and science have ever been.

The present book is an important step in this direction. It explores the significance of the spiritual world for human physical and mental health, particularly the treatment of illness and life-threatening diseases.

The basic concept in the study of spiritually-caused illness is that of demons. However, today the concept of demons is so alien to most people that it needs a careful introduction that Thoresen presents us with in the book.

To understand what demons are, the first step is to acknowledge their spiritual nature. In order to do this, we have to distinguish between good and evil spirits.

Generally speaking, spirits can be divided into two classes: those that can connect with the human realm but not influence us without the human being’s conscious free will and, on the other hand, those that are ‘allowed’ to influence humans without the victims’ free will and conscious acceptance.

The former is called by Thoresen simply spirits. They are always benevolent to man. The others might be benevolent and even in many cases necessary for the wellbeing and development of the human being. However, they might also change into spirits that are negative to us, and even from their own nature be harmful and injurious, causing diseases, incomprehensible happenings or disasters. The author calls these spirits, demons.

According to Thoresen, the proper word for demons would be ‘pathological structures of spiritual origin with their own life’. In other words, they are spiritual processes that have a non-benevolent effect upon humans and that can live and behave like independent spiritual beings, i.e. as individual and conscious entities.

The world of good spirits forms a hierarchy, ranging from ordinary nature spirits that are benevolent to man, to spirits of deceased people and, further on, to the hierarchies of the higher spirits (angels, archangels, etc.).

In the same way, evil or harmful spirits also parallel these categories, namely different kinds of elemental nature spirits (‘sub nature spirits’), ordinary nature spirits, spirits of deceased people and the hierarchy of higher spirits, such as the ahrimanic and luciferic beings.

Elemental nature spirits and ordinary nature spirits exist in their own right, without necessarily interfering with human life, and in many cases they do so. However, many of these demons are created by the thoughts and actions of human beings, past or present. They are sustained either by a mysterious force emanating from the depths of the earth (geopathic radiation, an ahrimanic influence) or by the magnetic field of the earth (related to Lucifer). They are always involved in creation of diseases. One of the secrets of these dark forces is that they have no power of their own. They can only feed on the fear and resistance that they initiate. The more we resist them, the more we risk that the demons suck power and strength from us if we do not fight them in the right way.

Thoresen bases his conception of the ahrimanic and luciferic spirits on the distinction made by Rudolf Steiner in a lecture in St Gallen, Switzerland on 16 November 1917. In this lecture Steiner stated that:

Illnesses that appear spontaneously from within the human being come not through outer injuries, not from the human soul, they come from this [i.e. the ahrimanic] being. He is the creator of all illnesses that emerge spontaneously from within; he is the creator of all organic illnesses.

A brother of his, who is not composed ahrimanically but luciferically, is the creator of all neurasthenic and neurotic illnesses, all the illnesses that are not really illnesses but only nervous illnesses, hysterical illnesses as they are described. Thus, medicine must become spiritual in two directions. [Steiner calls this ‘organic medicine’.]

In addition to the two groups of pathological structure mentioned by Steiner, Thoresen describes a third group, known in ancient times as the azuric demons. ‘In old times the luciferic demons were the most dangerous. In our present time the ahrimanic are the most dangerous, and in future times the azuric demons will be the most dangerous,’ he writes.

The book deals particularly with the harm caused by the ahrimanic, luciferic and azuric forces and their helpers upon us, how they enter into us, to which part in us they adhere, which diseases they bring and how we can free ourselves from them or treat the diseases.

The three groups of pathological structures enter into human beings through the three different spiritual energy fields or auras that surround the human being:

•The ahrimanic demons relate to the growth forces or etheric aura.

•The luciferic demons relate to the feelings, the astral aura.

•The azuric demons relate to the spirit, the ‘I’ organization.

When these demons enter into the body, the results are always negative. Both the ahrimanic and luciferic demons can cause physical and mental illness.

Thoresen writes, ‘If, for example, ahrimanic demons enter into the physical body, they can cause degenerative diseases (calcified articulations, arteriosclerosis, stiff joints and depressions). [. . .] If they enter into the soul, we become bound up with negative emotions such as greed, jealousy or anger. If they enter into the spirit we become confused, depressed and misled on our spiritual path.’

When luciferic spirits enter us, ‘the effect is that we become self-occupied, uninterested in our fellow men, uninterested in the earth’. Further, they can ‘cause us to become obsessed and manic [. . .] or become [. . .] egoistic and self-occupied. In addition, they cause painful conditions like rheumatism, chronic pain, headaches and infections. Hysteria and addictions are diagnoses that would also come under luciferic influence.’ In disease, however, the ahrimanic demons are generally attached to the organ processes of the body whereas the luciferic demons are more attached to the psychic parts of the soul and are therefore connected to psychiatric conditions.

As regards the azuric demons, they ‘cause us to lose our higher self, our higher ‘‘I’’, leaving us only with our lower ‘‘I’’, and as such we become too egoistic and get access to alien knowledge that can be detrimental to our human evolution’.

The demonic beings can enter man on many different levels. The further into the human being they reach, the more damage they do. The next step in understanding the demonic forces is to understand how the demonic beings create disease. Thoresen explains this in detail.

Normally, diseases happen through some wrong way of living (wrong thinking, acting, eating, drinking, feeling, clothing or other mistakes we make in our lives). This creates a deficiency in the etheric part of the organ process (‘either of the heart, the pericardium, the kidneys, the lungs, the spleen or the liver’, writes Thoresen), which causes forces of a subhuman nature (ahrimanic forces) to enter and develop.

However, the weakened organ process and the incarnated ahrimanic entity will not be able to perform the controlling action that a normal body process can. Therefore, another organ process will come into excess, or we might say that the excess is created as the ahrimanic demon invites in a luciferic demon. This luciferic demon usually incarnates in the astral part of the organ process controlled by the initial deficient process.

Over some time, the disease will weaken other organ processes so that a ‘new’ ahrimanic demon will enter. After some time, this new ahrimanic demon will invite a new luciferic demon, which then takes hold of the astral parts of the process. This weakens the etheric part and, after some time, this weakness will open up to an invasion from a third ahrimanic demon, and so on.

‘When observing diseased individuals, I always see a combination of these two types of spirits, the luciferic and the ahrimanic demonic spirits,’ writes Thoresen. ‘The further distance in the body these two spirits are from each other, the less important the disease is. The closer they are, the more severe the disease. When they touch, we have the creation of either cancer or destructive energy.’

To put it another way, if the ahrimanic and the luciferic demons incarnate in the same organ, it often results in particular destructive diseases like cancer.

The third step in understanding the demonic forces and how they act upon the human being is to gain knowledge of the treatment of the pathological structures that they cause. Treating these structures can be done in different ways. One way is to address one of the two demons, either by weakening the luciferic demon (excessive and symptomatic treatment) or by weakening the ahrimanic demon (deficient treatment). For instance, as cancer is caused by the cooperation between the ahrimanic and luciferic demons, drugs that either strengthen the ahrimanic or the luciferic demons may help in fighting this disease. ‘Today the ahri-manic demons are usually the strongest and most prolific in creating disease, so substances that strengthen the luciferic demons in a general way may be positive in cancer,’ states the author.

The problem with this treatment is that the demon is simply translocated into another pathology, to other parts of the body or to another victim (human or animal) or might even later return to the original victim, in the meantime having grown stronger. It might also bring another demon with it.

Another method is to transform the demons. This consists in activating the ‘middle’ process between Ahriman and Lucifer by awakening what Thoresen calls the Christ Consciousness, or Middle Point. It is only when we do this that we can be sure that the pathological structures (the demons) are not translocated but disappear without coming back or being moved to another part of the body or another victim.

Thus, in the treatment of diseases, we are in fact dealing with three methods:

•Treating the excess, the symptoms, which is Lucifer.

•Treating the deficiency, the cause of the excess, which is Ahriman.

•Treating the Middle Point, the force which dissolves both Lucifer and Ahriman.

These three ways of treating diseases involve three different soul forces, which the author carefully separates. These forces are thinking, feeling and will. They can be used on their own or in combination.

Thinking is the initial form of soul force used in the treatment, in the initial stage of the diagnosis of any patient, both animal and man. We must ask ourselves about the disease, make our observations and think through how we will perform the whole operation. (Is surgery needed, do we need any medications? and so on.)

After this initial stage, we have to proceed into separating the three soul forces. Quoting Steiner, Thoresen explains that the entanglement of thinking, feeling and will, which are three cosmic and divine forces originating in the spiritual world and not within ourselves, is the main reason why we are anchored in the physical world. When man, consisting of body, soul and spirit, is incarnated in the physical world, our thinking, feeling and will are interwoven and bound together.

Thoresen writes:

The real content, function, power and origin of the three soul forces are hidden from us, as they overshadow each other. We are led to believe that thinking, feeling and will are just faculties developed or produced by ourselves, and forever interdependent. [. . .] It is as if we would believe that the colours are within the eye, created by ourselves, and that the sounds are within the ear, created by the brain. It is the same with thinking, feeling and will.

However, the real force of thinking, feeling and will is not to the same extent hidden from us:

•The least hidden force is thinking.

•The half-conscious and half-hidden force is feeling.

•The strongest but most hidden force is will.

In order to be aware of their cosmic origin, and the immense forces that are hidden within thinking, feeling and will, we have to separate them from each other, and then they can perform wonders. The reason for this is that in these three forces we ‘become part of the cosmos [. . .] part of the Gods, part of the spiritual world’.

The separation of thinking, feeling and will can be achieved through knowing their secrets, but also through meditation and concentration. According to the author, this act of separation is of crucial importance to the treatment process, as they constitute three different ways of relating to the diseases. In order to treat the excesses (Lucifer), we use thinking (‘our head, the white light and the rhythms of the head’). To treat the deficiency, we activate our will (‘our digestion and earthy, rhythmic energy’). In order to treat both by dissolving them, we should activate or use only our feeling (‘that is our love, our heart, our sunlight, our inner Christ’). Thoresen writes:

We use the force of will to conquer the dominion of Ahriman. We use the thinking force to conquer the dominion of Lucifer. From the feeling and the heart forces we feel reverence for the balancing and dissolving presence of the Christ, of his love. Then a lasting healing may occur, and also no translocation of the disease.

The central concept in the treatment of diseases is the Christ Principle or the Middle Point. However, today it is equally difficult to talk about Christ Consciousness as it is to talk about the existence of demons. Both in alternative circles and in the general population, the name of Christ is devalued and scorned. The disdain for the Light of Christ is also a result of how the church has acted over the centuries, often in a very contrary way to what Jesus taught.

The Christ Principle is about staying in the middle, between the excess and the deficiency, between Lucifer and Ahriman. Christ, even in his last minutes inside the human body of Jesus, hung in the middle between two robbers: one representing the luciferic (the one that was saved), and the other the ahrimanic sins (the one that was not saved).

The challenge for the practitioner is to find the middle process in the human being (‘The luciferic structures are almost always proximal or cranial, whereas the ahrimanic structures are almost always distal or caudal. The Middle Point is a little closer to the excess,’ Thoresen writes.) We must then use our Christ Consciousness, our love and understanding, to treat the middle process between the luciferic and ahrimanic structures. Within the Christ Consciousness, we will be experiencing cosmic, divine love and when we are doing so, we will not only be transforming the demons, but we will also free them so that they are ‘healed’. It is important to remember here that divine love is a love that, strictly speaking, is ‘all love’. It does not yield to the attraction of its object. It is not aiming at a particular being. It shoots beyond each being and only reaches the universe by passing through the whole universe.

‘Only Christ and the Christ Consciousness have the power to free demons,’ writes Thoresen. To the author of this Foreword, this statement expresses a profound acknowledgement of the fundamental cosmic power that sustains the world. As previously mentioned, it has almost been totally forgotten about today.

Therefore, in order to truly understand what demons are, a fourth and last step is necessary. This step consists in the awareness of the greater macrocosmic spiritual processes to which these microcosmic pathological processes belong. In fact, they are part of a greater battle between good and evil forces in the universe.

Originally, demons belonged to the angelic realms, where they were created by earlier actions of even higher beings, possibly when the angels were at their ‘human’ stage. These demons (for example Lucifer) are angels left behind from previous periods of cosmic development.

Before then, eons ago, Ahriman had already broken away from the angelic realm. He descended to the earth, where he found a home in the deep layers of the planet. Therefore, the influences of Ahriman have to do with powers of a much lower nature than the influences of Lucifer. Lucifer’s influences can never become as evil as the influences of Ahriman and of those beings that are connected with the ahrimanic spirits.

How did the luciferic and ahrimanic forces enter into man? When man became an embodied being (i.e. when the higher ‘I’ descended from the spiritual world and became ensnared by desires and cravings under the influence of Lucifer, and then, caught by Ahriman’s influence, became immersed in the earthly, physical world of lies, error and illusion) something was lost. What was lost was man’s direct connection to the cosmos, the understanding of the spiritual world and how it operates. To put it in another way, man lost the connection to his spiritual ‘I’.

Thanks to the void that was created in the human body when man became embodied in the physical world, the luciferic and ahrimanic forces had a possibility to enter. They even had to do so because these forces have no bodies of their own. By incorporating into the humans, not only do they try to conquer the Earth and take possession of human beings, they also try to take over the rulership of both the material and the spiritual world. The first step is to take control over human beings. This strengthens them in the higher, spiritual battle.

The battle will be fought through our thinking, our feeling and our will. ‘If these three abilities of the human soul are taken over by the adversaries, we are lost for eternity as a human race,’ writes Thoresen. ‘Therefore, the time for speaking about demons is ripe; in fact, the time is overripe.’

The knowledge of the adversaries, the soul forces and the Christ are of crucial importance today. Such knowledge will work as a healing impulse in humanity, opening the way for Christ, the only force that can counteract the power of the adversaries, Ahriman, Lucifer and their legions of helping demons. These are all working in the Earth, in our bodies, our souls and our spirits, causing disease, materialism, atheism and immorality, but through Christ they will then be conquered and finally released.

At the same time, we must understand that it is important to respect demons. They also have their own life and destiny, as Thoresen emphasizes:

•Demons want to be transformed into the light.

•Demons are trapped in the grip of the adversaries and want to become free.

•When we see, hear or sense demons, we need to understand that the mere sensing of the demons gives us some power over them.

•Christ and Christ Consciousness have the power to free demons.

In this insight lies the deep significance of the Mystery of Golgotha and Christ.

The author writes:

In my opinion it must be emphasized that the Christ individuality, the cosmic force that incarnated in Jesus of Nazareth, is the only force that can counteract the destructive force emanated by the ahrimanic and luciferic demons. [. . .] In my knowledge of Tantrism, Hinduism, Buddhism or any other spiritual movement, I have not found a deeper understanding of this unique force.

*

Thoresen’s book is an introduction to the spiritual world. As such, it presents a comprehensive study of the spiritual world’s significance and importance to medicine. Though spiritual medicine is an old concept, the book, as far as I know, is the first one to present a spiritual medicine in the context of modern civilization and the diseases connected with it. This gives the book an insight into the errors and mistaken steps that modern society has taken and is still taking.

Of most importance is the insistence on the power of Christ and his mission. In the book, Christ is not only treated as the incarnated historical person of Jesus, but as the fundamental principle of the forces that lie at the root of the evolution of the universe. Today we have forgotten all about demons and even about Christ. Both concepts have become anachronisms from olden times. That they are not anachronisms is illustrated in the discussions and examples given in this book.

The book is highly recommended to everyone who wants a comprehensive understanding of the higher processes that man is part of and an explanation as to why it is so important that we are aware of these processes. Thanks to this knowledge, we can better understand the human condition today.

Hans Kolstad

Dethsgård, Læsø (Denmark), August 2016

Preface

Just as Newton asked himself why the apple fell to the ground and thus started a completely new world of understanding, we must also ask ourselves about the real cause of the following observations.

Within both acupuncture and homeopathy, Hering’s law describes how diseases leave the body. For instance, a migraine, which physically may be caused by a pulsating artery upon a local nerve, travels from the head and all along the body, and leaves through the feet. It may be that a disease located deep within the body then slowly travels more and more to the periphery and leaves through the skin. All therapists have seen this. We have also seen how diseases, or the causes of diseases in humans, may be transferred to an animal, indeed to a whole herd of sheep. A disease in the parents may go over to the children and to an animal. I have experienced that a severe disease in a patient may jump over to me, and that I immediately get a strong migraine. In addition, we all have seen how a disease develops in time, and when we treat the disease correctly, this development may be reversed; it goes back in time, so to speak.

What is the reality behind these observations? How can they be explained? What, actually, is travelling around? What is it that is jumping from one person to another? These are questions that we must ask ourselves, both to understand and to be able to treat a disease.

The answer, in my humble opinion, is that the disease is the result of the presence of a noxious or pathological structure, a structure that may travel, jump, dislocate, develop itself, and also change to a former state of development. This pathological structure behaves like an entity. There are two sorts of such pathological beings (yin and yang).

When we treat, whether with homeopathy, acupuncture or herbs, there are two possible outcomes from a seemingly successful treatment: either the pathological structure is dissolved or it is translocated. If we treat the symptoms (which I will call the excess), even if we treat the cause (which I will call the deficiency), the pathological structure is usually just translocated. We think then that the disease is healed, but it is just hidden or moved.

For a long time, I have observed this happen for me and for my colleagues (I would say that it happens in 90% of all alternative treatments), and the most important question for me in the last years has been how to truly dissolve the disease. This translocation gives a point of departure for the understanding of the observed connection between all living entities.

There is a strong energetic connection between all levels of creation: we are all connected energetically through the existence of the elementals—both the spirits and the demons, in the following ways:

•Between Cosmos and Earth. Which is why disease changes with changing external situations and thus gives rise to all the diagnostic systems based upon this.

•Between Earth and all living creatures, which explains the same as the above, together with ‘geopathy’.

•Between all living creatures. Which is the foundation for my way of doing pulse diagnosis, anthroposophical medicine and osteopathy.

•Between all parts within a living entity. Which is an explanation for why ECIWO-systems* work, in fact a basis for the complete holistic approach in medicine.

The old shamans healed in the consciousness of nature: they felt connected to the forces and gods of nature, and they felt this bond between all creatures.

As we will see in this book, this total connection to creation leaves us also vulnerable to invasion by elemental beings. The only way to keep safe and sound is to strengthen the spirit, our own self-consciousness. That is why the most important task of future spirituality is to strengthen the ‘I’ or Ego-function of man. That is, the cosmic and divine Ego-function, not the egoistic ‘I’.

*

Moses was the first person to call God, ‘I am’. Jesus told the people that he was a messenger from ‘I am’: he even called himself ‘the I am’. The truth is to be found within you.

Søren Kierkegaard was the first philosopher who, in 1851, proclaimed that the subjective self was the truth and that the general consensus was the untruth. The Norwegian author and philosopher J.S. Welhaven and the Danish philosopher F.C. Sibbern inspired Søren Kierkegaard.

Welhaven expressed himself as follow: ‘Hegelians do not study philosophy existentially.’ In other words, Hegel did not comprehend it as a living experience (or a life-experience) in the subject: in this respect, truth cannot be digitalized, formalized, stored on a shelf or sold over the counter. Kierkegaard turned against Hegel, who died in 1831, when Kierkegaard was 18 years old.

In the middle of the 1900s, existentialism spread in Europe, and the most important proponents were Gabriel Marcel, Karl Jaspers, Martin Heidegger and Jean Paul Sartre.

Rudolf Steiner said that, ‘only in thinking the will can you find the truth and the forces available for healing’.

Margit Engel expresses likewise: ‘Healing is only possible if you activate your courage.’ And by ‘courage’ she meant ‘will-intention-consciousness’.

Modern physics also proclaims that consciousness is necessary to explain the behaviour of quanta, and it is now considered as a part of quantum physics.

In modern times, philosophers like Tomas Nagel proclaimed that consciousness is necessary to comprehend reality, and indeed a part of reality which science so far has not integrated in its (mostly) materialistic worldview.

Susan Blackmore and Paul Churchland, on the other side, declare consciousness as a grand illusion. They think (!) that consciousness does not truly exist, other than as an ‘illusion of being conscious’.

The consciousness that I will here try to explain or describe in this book is of great importance when diagnosing and treating, otherwise we may even harm our patients. This consciousness reveals the hidden relationships between all living beings, both human and animal, and how therapists may cause harm to those connected with patients without realizing it.

*

Throughout my life, my professional life in particular, I have been able to observe diseases both through pulse diagnosis and by seeing the distorted and pathological energetic structures directly with the help of an elevated sensitivity. I have then observed that when the disease has been treated, whether through acupuncture, chiropractic, osteopathy, homeopathy or herbal medicine, the pathological structure has merely been relocated to another place in the body, or into another entity, animal or human. Sometimes the patho-structure just takes a little round trip, and then returns to its original place. We then say that the disease has reappeared.

I want to shed a conscious light on the fact that, when treated, diseases caused by energetic and self-containing structures may influence or ‘attack’ other beings, change, or just come back. This description of diseases sounds a lot like descriptions of real and living entities.

There are many stories and insights from olden times and old religions, where disease and ailments were regarded as separate and individualized entities, or energetically self-conscious structures, described as elementals, spirits, demons or devas. Many of us have experienced that if we are too open in the moment of acupuncture treatment, the energetic pathological structure may jump over, attack us and inflict us with the disease itself. We have also seen that such pathological structures may inflict, influence or create disease in creatures connected to the patient.

We are all interwoven in an enormous web of energy, a web that connects all living entities in the world, maybe the whole cosmos. This web is to be seen just on the other side of the threshold of the spiritual world. It is called by many names, such as the akashic record, karma or the matrix. This web is made of energy, but not just lifeless and aimless energy. It is made up of elementals: living etheric beings, created by our minds, our thoughts and our actions. This web is also part of our diseases and is influenced when we treat energetically.

In olden times, and still we may see this phenomenon today, the doors to temples of small communities were bordered by the pictures or sculptures of ugly-looking demons. This was to scare the real demons or negative spirits away, to scare diseases away.

There is a moving story about Jesus, told by Rudolf Steiner in his lecture cycle The Fifth Gospel:

When in his 20s, he visited one of the Essene communities. He realized that the sculptures around the door scared or drove the evil spirits away, but then a very important question arose in his mind; to where were the spirits driven? Then he understood that it was no solution just to drive the bad spirits away to other people, to save somebody at the cost of creating disease in others. This question and realization opened his mind to be the receiver of the Christ, the redeemer of all.

Rudolf Steiner described the same phenomenon in his lectures entitled Introducing Anthroposophical Medicine:

The concept of infection, however, is none the less valid here. For any highly tuberculous individual affects his fellow beings and if any person is exposed to the sphere in which the tuberculous patient lives, then it may happen that the effect turns again into a cause. I have often tried to illustrate the relationship between primary causes of a disease and infection in the following analogy: Suppose that I meet a friend of mine, whose relations with other people do not in general touch me. He is sad and has reason to be so, for he has lost one of his friends by death. I have no direct relationship with this friend who has died, but I become sad with him at his sad news. His sadness is, so to speak, first hand and direct; mine arises indirectly, communicated through him. Nevertheless, the fact remains that the mutual relationship between my friend and me provides the pre-condition for this ‘infection’.*

He continues in another lecture: