<This post is from Albert>

pgm,

You asked for this.

It's actually just the last five paragraphs that you asked about, but I feel that the rest of the one article and the whole of the second paper are just as important.

They don't, however, have anything directly to do with homeopathy; they're just good explanations."

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Life Essences

Richard Kieninger

OBSERVATIONS III, pp. 13-16

© 1974 The Stelle Group, Stelle, Illinois, Usa

There are some useful distinctions to be made between the functions of the Human Life Essence (being an energy of the fourth nutational rate) and the Animal Life Essence (being an energy of the third nutational rate) as they relate to life forms on the physical plane of existence. Our Human Life Essence was derived from the Animal Life Essence which had given life to
animals living upon other planets before the last Progression of the Life Waves [i.e., before the end of the last Cycle of Time]. That former
Animal Life Essence, having been thus elevated from the third to the fourth nutational rate, was refined and purified by Archangels. Then the Celestial Host endowed this new Human Life Wave with the powers of Mind, divided it into two polarities for male and female, and finally individualized it into Egos who are to endure forevermore. These discrete Egoic entities were
held for installation into human physical vehicles evolved by Angels from lower animal life forms on the various planets.

The basic, indivisible unit into which the Human Life Essence is compartmentalized is the Ego. There is no smaller fraction into which the
Human Life Essence is divided. The Ego is to the Human Life Essence what the quantum particle is to physical energy. The Animal Life Essence,
upon the third nutational level, vitalizes animal cells as they are formed on the
physical level under the control of the animal’s Vital Body, which exerts its influence on the living, physical organism’s structure from the
second nutational level. When one cells dies within an animal’s body or when the entire organism is killed, the Animal Life Essence which activated each individual cell returns to a common pool to be held until it is needed to
vitalize a newly formed cell. The bit of Animal Life Essence which might have vitalized a cell in a horse’s intestine, for instance, might next
vitalize an amoeba, or a cell in a starfish’s mouth, or a mouse’s brain, or in a dog’s leg muscle. There is no continuity of identity with any species of animal or type of cell associated with the Animal Life Essence. Nevertheless, the Animal Life Essence as a whole is gaining a gradual elevation in aggregate development as afforded by the Angelic Host through the life experience of all the animal creatures evolved by Them on a planet. This, of course, is intended to develop the Animal Life Wave for its
use as the subsequent Human Life Wave after the next Progression of the Life Waves.

The Vital Body of a plant or animal is seen by clairvoyants as a narrow etheric aura around the living organism. Animals have an astral aura in
addition which also radiates in a narrow region immediately surrounding the animal’s body. This astral aura is due to the vitalizing energy of the Animal Life Essence in all of the animal’s physical cells, but it does not have the colors, effulgent radiance or charkas seen in the human astral aura. It is correct to say that all animal organisms have an Astral Body;
but when the dog or tiger or worm dies, it does not continue as an astral identity on the Astral Plane. There are, however, clairvoyants who
have assumed that animals have a ‘soul’ just because there is an Astral Body in evidence in conjunction with the living physical body. The animal’s Astral Body quickly dissolves as the individual cells die upon the general death of
the animal’s physical vehicle. The cells of the human physical vehicle are vitalized by Animal Life Essence, whereas the life essence of the Human Ego is an energy of the next higher nutational rate. Because of the God-given mental powers inherent in the human Ego, there is a continuity of consciousness added to the
indestructibility of Egoic identity. As man reincarnates time after time, he continues to accumulate knowledge and refine his character through the acquisition of virtue. While in a decarnate condition, an Ego clothes himself with an astral shell for identification purposes. He may project himself mentally to a far distant place and immediately precipitate other
astral shells wherever he goes. When he returns from these mental excursions, the astral shells he leaves behind slowly disintegrate over a
period of days. Lower Astral entites sometimes assume the identities of Egos who left their astral shells behind, and one may thus masquerade as an Ego whose shell he dons while appearing to a sprititualist medium. In
order to keep the work of the Brotherhoods untainted by these impersonations, the
master s function and communicate with one another on the mental Plane of Existence rather than risk the communication avenues at the Astral Plane level.

As might be expected, the superior influence of the Ego’s mind power over his physical, Vital and Astral Bodies is especially apparent in his
astral aura. The degree of his character development and the nature of his desires, emotions and thoughts are broadcast via characteristic colors in his astral aura. The wonderful interrelationship between one’s
physical vehicle and Mind, and the powerful energies which flow through certain endocrine centers and the plexi of one’s central nervous system produce an astral aura in the human being, which can hardly be likened to the
small lackluster Astral Body of the animal. Truly, the powerful mental energies of the Ego and the Human Will dominate every aspect of man’s existence.


April, 1970
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Emotions, Desires, Instincts and Drives

Richard Kieninger

OBSERVATIONS III, pp. 17-20

© 1974 The Stelle Group, Stelle, Illinois, Usa


The complex interplay of emotions, desires, instincts and drives which motivates our actions and influences our thoughts can probably be
better understood by sorting out the components according to their respective origins.

The animal component of man’s nature – his body –imposes a set of biological drives which set him into motion. Drives are essential to survival, and the most basic of these drives is hunger. The depletion of food substances in the body leads to a state of unrest so that one
engages in activity to find and eat food; and when the body is replenished, the drive is gratified. The sex drive is the result of an urgent need to relieve a set of tissue tensions brought about in animals by wholly chemical
mechanisms. The cyclical hormonal nature of the females of all the different animal species starts a series of changes in her organs
including the release of a male-attracting pheromone. When the male of the species
smells the specific pheromone, it triggers in him a set of hormonal responses which result in physiological tissue tensions and organ pressures.

In human beings, pherimones are absent [some were discovered since this was written], but the same hormonal responses are set into motion by a
psychological trigger. The sexual attraction between animals is mechanical; whereas the human Ego is attracted to an Ego of the opposite sexual polarity by a ‘magnetism’ of the fourth plane of existence. The last of the basic
drives is avoidance of painful stimuli and the corollary seeking of pleasurable stimuli.

Instincts are hereditary knowledge of complicated behavior sequences passed
from one generation to the next by genetically carried synaptic brain patterns. An instinct provides an appropriate activity to satisfy a
drive. Some instincts are seen in migratory activity, egg deposition techniques, maternal behavior, mating rituals, etc. The human vehicle has been deprived of all instincts save the fear of falling and an aggravated startle
response to loud noise.

Desire is one of the characteristics of Mind, which is an energy of the fourth plane of existence, and therefore desire is beyond the animal level of experience. Animals function like preprogrammed machines in accordance
with their built-in drives and instincts. We human beings tend to project into animal behavior our own familiar human motivations [called anthropomorphizing it]. A cat’s cuddling to get contact pleasure we interpret as lovingness. A dog’s association of food source with its master we interpret as loyalty. An animal’s striving to receive petting when
another animal or person is already receiving petting from its master, plus
the competitiveness for that petting if it is not shared, we ascribe to jealousy. Animals have an Astral Body as do men, but an animal’s
astral aura does not register the animal’s responses to stimuli or the nature of
its brain function in the way that a man’s mental activity and emotional nature are revealed by his aura. Because man’s Astral Body is frequently referred to in metaphysical literature as his ‘Desire Body,’ people
might erroneously infer that because an animal has an Astral Body, it too has desires. The astral aura is merely the reflection of emotions and not their source. Emotions stem from the Mind Power and as such are completely absent
in animal behavior. Emotions are inherent in Egoic consciousness; and animals have no consciousness of their existence, no concept of time, and no foreknowledge of their eventual death. Animals may feel pain, for instance,
but human beings can add the emotion of anguish and dread whereby they can vastly increase the intensity of pain.

Emotions in their broadest meaning refer to a stirred-up state of the mind and body which is reflected in three ways: (1) emotional feeling which motivates (2) emotional behavior frequently accompanied by (3) physiological
changes. Intensity of the feeling can range from barely noticed tinges for but a moment to powerful passions of long duration. Anger may vary from mild vexation to violent rage; joy, from pleasure contentment to wild ecstasy. Emotions in themselves can be pleasant or unpleasant and can excite one to action or depress one to withdrawal. The following are
emotions which are reserved to man as a result of his Mind, and no animal has ever experienced them: joy, grief, anger, fear, guilt, shame,
remorse, pride, misery, loneliness, awe, wonder, love, hate, pity, revulsion, horror, delight, self-consciousness, jealousy and envy. The first four are the so-called primary emotions since they are the first to appear in the
development of a child and seem least the result of conditioning.

Joy. The essential condition for joy is that the person striving toward a goal attains it. The intensity of the joy depends upon the degree of tension which had built up in the person in the course of pursuing the goal,
the importance of the goal, the difficulty of the pursuit, and the suddenness of its achievement.

Anger. The essential condition for anger is the blocking of goal attainment, especially where there is persistent frustration of attainment
with the accumulation of tension. Exasperation gives way to anger if the frustration is prolonged, eventually reaching rage or fury. If the person sees his own shortcomings as the frustrating agent, he develops a self-destructive hostility; if he sees an obstacle or other person thwarting him, he can develop hatred toward that agent and even be compelled to aggressively destroy the obstacle or person.

Fear. The essential condition for fear is the perception of a dangerous object or condition which threatens one. A key seems to be the lack of capability of the person to handle the threat. Animals know no fear. Instead, they instinctively avoid close situations, and they perpetuate identification of their enemies by sensing since infancy the contagious panic in others of their own kind. Unfamiliar creatures introduced into a species’ environment are likely to be regarded with little response as
long as they keep their distance. A human being tends to respond to changes with anxiety and apprehension until experience allows him to become habituated to the new situation.

Grief. The essential condition for grief is the loss of something sought or valued. The intensity depends upon the value, and there are all shades ranging from merest disappointment to a profound bereavement of long duration with unbearable tension.

May, 1970