Schauberger
Undoubtedly known to the high-priests of ancient cultures, these concentrates of noble matter (ethericities) are responsible for the legendary near-absolute abundance of food and the freedom of movement associated with it. Incidentally, these concentrates were also ultimately responsible for the disaster of Atlantis, referred to as the Flood by a circumspect Church, which was the result of the careless control of these elemental levitative energies. In this respect the Church was quite right, because the negatively potentiated mother-water (amniotic fluid), the physically first-born, will be precipitated out by these formative and levitative energies (there is exact proof of this). It is in this ennobled carrier-substance, however, that the latent higher-grade atomic energies reside, which make naturally ordained locomotion possible. These energies, however, can be transformed into the most developmentally harmful forms of atomic energy if, for example, a cyclotron-like centrifugating device is employed as the supposedly correct means for producing energy. Hitherto it has not been known that vitamins, the concentrates of noble matter (perfectly developed fat-formations fermented under the exclusion of light and heat, which are known to solidify at death) can be degraded through inferior (expansively-acting) influences of heat and light and are gradually transformed into the atomic ptomaine radiation mentioned at the beginning. Only recently has so-called vacuum-distillation been applied to obtaining high-grade fat-concentrates from essential oils. For this, however, only atmospheric-gas-rarefying devices, air-suction or air-pressure pumps are used, which can never emulate the processes that wise Nature employs for specifically densifying these highest-grade concentrates of ennobled matter. This is the 'Organic' vacuum. Created by a centripetence-machine, it densifies noble matter through the co-active influences of higher-grade motion and contractile stimuli. That is to say, the moved (accelerated) mass approaches the temperatureless and feverless anomaly state (+4°C - +39.2°F), which is only possible through mass-acceleration on the longitudinal axis. Nor can the resistance to motion mentioned earlier evolve during this process for the simple reason that this 'original' system of mass motion and acceleration, the dissociative, structure-loosening, positive temperature influences are missing, which would otherwise induce an increase in dangerous wall-pressures. It should be noted that it is entirely immaterial whether a molecular interaction between basic elements is initiated by a physical or metaphysical motion-excitation combination. In the same way that social revolutions arise from psychological stimuli, so too can a beneficial fever and thus the healing of a supposedly incurable disease be provoked by a strong inner stimulus, or conversely, sudden death through a so-called stroke, caused by an abrupt alteration of the inner interaction between basic substances. [The Energy Evolution - Harnessing Free Energy from Nature, Cadaverine Poison in Ray-Form - Ptomaine Radiation]
Manly Palmer Hall
"As the philosopher ponders about all the possibilities the future might hold for the human race, he will, at some point, stumble upon one of the greatest problems that our civilization is currently facing; the gradual decay of the human race.
For hundreds of years dogmatic religions have poisoned mens souls. Like a bird whose wings have been clipped, so for two thousand years the dominant religious institutions have clipped the minds of men. And like the bird who is not able to fly, so the human being is not able to properly apply his mental energies. As a result the human being has descended into materialism - he has been led astray from that which he is in truth.
As we look into the world it becomes evident that those best fitted to reproduce do not, while those least fitted to reproduce consummate the world with human beings of such low quality that they simply cannot exist in the natural dimensions of existence.
As a result of this oblique ratio our planet is slowly but certainly being taken over by inferior minds. If the human race wishes not only to simply survive, but strives to achieve the highest echelon our civilization can possibly attain, it is ineluctable that drastic measurements have to be taken." [Manly Palmer Hall]
Sri Aurobindo
“Look at all that is and has been happening in human history – the eye of the Yogin [spiritual adept] sees not only the outward events and persons and causes but the enormous forces which precipitate them into action.
If the men who fought were instruments in the hands of rulers and financiers, these, in turn, were mere puppets in the clutch of those [hyperdimensional occult] forces.
The apparent freedom and self-assertion of our personal being to which we are so profoundly attached conceal a most pitiable subjection to a thousand suggestions, impulsions, and forces.
Our ego, boasting of freedom, is at every moment the slave, toy, and puppet of countless beings, powers, forces, and influences in universal Nature.
When one is habituated to see the things behind, one is no longer prone to be touched by the outward aspects – or to expect any remedy from political, institutional, or social changes; the only way out is through the descent of a [Divine] consciousness which is not the puppet of these forces but is greater than they are.” [Sri Aurobindo, Letters on Yoga]
Heather Cox Richardson
For more than thirty years, a historian at Boston College has wrestled with one enduring question: how do societies that appear strong and stable begin to unravel?
Her name is Heather Cox Richardson. While most people absorb the news in passing, uneasy and distracted, she turns to the archives. She studies private letters, small town newspapers, speeches, and diaries. She searches for the subtle cracks that form long before a collapse becomes undeniable.
Over time, she noticed a pattern stretching across American history. In the tense months before major crises, ordinary citizens often repeat the same quiet assurance.
"Someone will fix it."
The phrase sounds harmless. Sensible, even.
Imagine a household in the late 1850s. A family gathers around the kitchen table as political rhetoric sharpens. Newspaper headlines grow more hostile. Conversations at church feel strained. Neighbors who once spoke freely now tread carefully. Something feels off balance, but daily routines continue. There is work to finish. Children to tend. Debts to manage.
So they tell themselves what countless others are also thinking. The leaders will sort this out. The system is durable. This turmoil will fade.
Within two years, the nation would be at war with itself. More than 600,000 Americans would lose their lives.
In hindsight, the Civil War can appear almost inevitable. The warning signs seem glaring. The sequence of events feels straightforward. But to those living through it, the future did not look predetermined. They assumed the tensions would settle because, in the past, they always had.
Richardson argues that this instinct toward reassurance surfaces again and again. People recognize escalating rhetoric, fraying norms, and deepening divides. Yet many choose comfort over engagement. They trust that someone more powerful or more experienced will intervene.
Often, by the time it becomes clear that no rescue is coming, the opportunity to act has narrowed.
Still, her work is not a story of despair. It is a call to awareness and to agency.
History records not only decline but transformation driven by ordinary citizens. The movement for women’s suffrage endured for more than seventy years. Many who fought for it never cast a vote themselves. The civil rights movement persisted through brutality, imprisonment, and profound uncertainty. Success was far from assured.
Those achievements did not occur because conditions were favorable. They occurred because enough people rejected the idea that progress was someone else’s responsibility.
Richardson underscores a simple principle. Institutions do not exist apart from the people who sustain them. Democracies are not self correcting machines. They require participation. When citizens disengage and assume stability is automatic, erosion begins quietly.
Societies rarely fall apart in a single dramatic rupture. More often, they weaken gradually. Trust erodes. Standards soften. Fatigue spreads. Small acts of withdrawal accumulate until the damage can no longer be ignored.
Yet the future remains unwritten.
Unlike those who faced earlier crises, we possess hindsight. We can see where hesitation mattered. We can identify moments when different choices might have shifted the course. That perspective does not guarantee safety, but it offers clarity.
Inevitability belongs only to the past.
The present is still undecided.
Every era encounters periods of uncertainty. The defining difference is whether people retreat into the comfort of someone will fix it, or recognize that the system depends on them.
History is not a prophecy. It is a record. It shows how societies falter and how they endure.
The question is not whether change is possible.
The question is whether enough people choose to claim responsibility for it.