Wednesday, June 19, 2013

The Etheric Formative Forces in Cosmos, Earth and Man

The Etheric Formative Forces in Cosmos, Earth and Man
By Dr. Guenther Wachsmuth

Below is both the Introduction and Forward from Dr. Wachsmuth’s book. It was emailed to my Facebook account by someone I consider a modern day genius – Eric Dollard. This man is resurrecting Tesla. They figuratively buried Tesla alive almost a century ago. When you read the forward, written 90 years ago, you could conclude it was written today. Please go to Eric Dollard's site to download this rare book and learn something about him as well.
Professor Dollard said in one of his video lectures that the sun is only visible from Earth because of the atmospheric impact on our vision. In space the sun is invisible - it is an multi-dimensional enigma.

Here is Dollard’s Facebook forward:

    The First Book You Must Read to Understand the Aether and Natural Science

This long lost treasure has been out of print for over 80 years. I found a copy in the Yale Library and had it sent to New York where I spent weeks reading and rereading it.

This book will answer questions that modern Science still cannot and for those who are paying attention send you to the deepest possible level of the rabbit hole. Even if you don't want to go there this volume will change the way you see science.

Dr. Wachsmuth’s book:

The astronomer Johann Kepler, in his work " Harmonices
MimcU," " The Harmonies of the Spheres " :

" Even though men may scorn me for my frank confession—

Yes! I have stolen the sacred vessels of the Egyptians that I
might make of them a sanctuary for my God, far, far from the
confines of Egypt.

" If ye forgive me, I shall be happy ; if ye are angry, then
I must bear it. Well, here I cast the die and write a book—
whether for the present or for the future is of no consequence
to me. What though it wait a hundred years for its reader—
God has awaited his decipherer for thousands of years."

Foreword to the First German Edition


ABOOK concerned with problems of natural science will, in our

day more than ever before, grow into a treatise upon the most

profound questions of philosophy, if it is to deal adequately with

its problem. For in this materialistic age the results of scientific

research, not only in their power to illuminate but also in their power

to darken, have penetrated so deeply into the human mind, into its

habits of thought, that corresponding effects show themselves even in

the outward and visible life of our age—although the true cause of these

conditions is not any longer present to the consciousness of most of

those who are themselves involved in the sort of life thus manifested.

But the new generation now growing up sets itself, with the energy of

those who are battling for their lives, against being swept into this

current of our age, a current whose chaotic, ruinous nature is to be

explained wholly as a result of the scientific thought of the past century,

but especially of the last decades.


Who is not deeply impressed to-day with the feeling that those

ideas taken over from the scientific conceptions of the past century,

and.then popularized and introduced into the thought and activities of

every-day life—conceptions cf " the struggle for existence," of " natural

selection," of the pitiless " mechanism of Nature," of the " survival of

the fittest " and the annihilation of all that fails to meet the requirements

of this supposedly utilitarian Nature—who does not feel that all these

conceptions, ostensibly learned from Nature herself but really obtruded

upon her out of one-sided and limited human thought, have brought a

terrible devastation into the minds of men, and that this spiritual confusion

has been the impelling factor in bringing about the European

catastrophe ? This is not a question of guilt or innocence. It is a

question as to the manner in which a spiritual stream in human evolution

which took its rise in the fifteenth century, and reached its culmination

at the turning point between the nineteenth and the twentieth, is drawing

to its end. This spiritual stream, which—when viewed in its brighter

aspect—has brought to us the great scientific revelations, yet also has

given to the men of our time a phantom picture of the world wherein

this cosmic system, in which we must live, appears as a great corpse.

For the scientific research of these 500 years—however great the service

it has conferred upon human nature in the direction of the understanding

and domination of dead " matter "—has, on the other hand, failed to

lift ever so little that veil which conceals true knowledge and the mastery

of that which is alive. Indeed, a future age, viewing more impartially

this trend of human inquiry, will be able to show that the development

of natural science in the direction of an understanding of what is dead

has fastened a leaden weight upon man's feet to hinder him from moving

toward a knowledge of what is living—a weight from which he will be

able to free himself only by an almost superhuman effort.


Wherever one engages in conversation to-day in any part of the

world, especially with young men, one becomes aware of that great

process of fermentation through which the coming generation will free

itself of the horrible form to which our conception of the world, and thus

also our life, has been reduced by a materialistic science, directed almost

wholly towards merely quantitative results. It is for men of this sort,

who wish to cast from their feet the leaden weight, that this book has

been written, in the hope that it may give to them the elements out

of which to build up a new and different conception of the world, a

conception in which the investigation of the living, the organic, as the

true origin and starting point for knowledge—with the inorganic and

lifeless constituting the less essential part of the world-conception

within this framework of the living—will be the object of our study.

Of the reader of this book I would beg that, before he begins, he

will spend five minutes in bringing before his minds eye, in thoughtful

reflection, the present world situation, unmitigated, in all its future

perspective. He will then enter upon his co-operation in the problems

to be attacked with his mind equipped otherwise than one who is

interested merely in adding to his treasury of formulEe one formula more,

or one who works in the merely scientific fashion to protect from disturbance a
pet theory which has become necessary to his comfort. The

method of research applied in this book and the results of this method

must be taken as a whole, as a unity. Whoever extracts any detail

whatever from the book in order to play that game of concepts so beloved

by the abstract intellectualism of our age, instead of fixing his view

upon the whole, will simply be attempting to run his head against a

wall that does not exist.


We do not propose merely to pass over in a schematic fashion from

the results of the investigations of the lifeless to investigation of the

organic, the phenomena of life, the living; on the contrary, we propose

to unite a new sort of view of the world with a new inner mood of spirit,

which ought to penetrate us and remain with us from the beginning in

the scientific investigation of both the living and the lifeless. Here

there is no great gulf in man separating religion and science, such as has

been artificially created by the merely quantitative-mechanical tendency in

science. Whoever reads this book with an open and unprejudiced mind

will find, nevertheless, that the vast results of the previous investigations

in the same field are used as its foundation and serve as its tools. But

this is to be the chief distinction of what we shall strive to accomplish :

that, although the coming generation dare not, cannot, and will not

set aside the results of the quantitative idea of the world and begin anew

to work without these, but will weave the already attained results of

quantitative research into their new conception of the world, where

these are very valuable supports for knowledge, yet they will, on the

contrary, reject these, especially in their own attitude of mind, wherever

their effect is to degrade our cosmos into a corpse.


Everything contained in the following pages owes its origin to the

fact that the author is an adherent of Spiritual Science as given its

determinative direction by Anthroposophy. Whatever is false or

imperfect in the book is the fault of the author and not of the theory.

I am well aware that the volume is only the first feeble endeavour to

master the problems attacked. Many slips, many failures in clarity,

have doubtless crept into this attempt to survey by a new method such

varied and complex fields of human knowledge. Yet a conviction as

to the lightness of this new way of viewing the problems and of the

urgent necessity for such a view has given me the courage to risk the

attempt. Whoever has blazed a trail in a hitherto unknown region

will know that, in such a journey of exploration, no one can at first

take the most direct or the easiest path to his goal. Yet only a man

of small nature will come to grief because of the roughness of the path,

right in itself; a man of spirit will take pleasure in the new trail, and

will himself lend a hand in order that the new goal may be reached.


As a small portion of that comprehensive contribution which

Anthroposophy will make toward the evolution of humanity, this book

is dedicated, from the author's profound sense of an inner necessity,

and in spite of his consciousness of its imperfections, to him who has

called Anthroposophy into being—Dr. Rudolf Steiner.


Heartfelt thanks are due also to many others, all of whom I would

gladly mention by name, but especially to Mr. Scott Pyle, of New York,

to Count Otto von l>rchenfeld-K6fering, to Frau Harriet von Vacano—

who has translated into German for us the great christian philosopher

Vladimir Solovjeff—and to my brother, Wolfgang Wachsmuth, as

well as Dr. Ita Wegman, all of whom have given both counsel and

co-operation. For scientific and experimental collaboration, there is

a special debt to Herr Ehrenfried Pfeiffer. To the many others who

have aided may the most earnest thanks live in my thought.



The Goetheanum,

Dornach, near Basel, Switzerland.



Thank you,
Joseph Pede.

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