The Emergence of “True Mother”
In an earlier chapter, the movement of the Rev. Sun Myung Moon was addressed, and its relationship--though it is in its essence and core the direct result of the work of the Jehovah-Gabriel impulse (of, that is to say, beings of the Moon)--to the archangel Oriphiel mentioned in passing. We are moving, in our look at the occult developments that have led to the situation facing humanity in the 21st century, from the author’s assertions about the significance of psychosophy as a foundational discipline for the healthy continuation of consciousness soul development to the completion of our consideration of the role of Scientology in that development. The relationship of the Moon impulse to what L. Ron Hubbard was able to accomplish is the subject of this chapter.
In an autobiographical sketch written by Rudolf Steiner for esotericist and author Edouard Schuré in 1907 (known as the “Barr document” because it was written in Barr, Alsace), Steiner identifies three developments in human spiritual evolution that, though inevitable, represented a kind of challenge to divine worlds and the beings that guide this evolution in progressing paths: spectral analysis, which revealed to man the material nature of outermost reality, but also put him in the position to fall prey to the deception that there was no other substance to light; the introduction of material evolution into organic science, which put him in the position to overlook the true, supersensible nature of the etheric forces that imbue matter with qualities we refer to as “living“; and the discovery, through hypnotism, of an unconscious dimension of the human mind, receptive to suggestion, which put him in the position to theorize, with his materialistic concepts about the universe and mankind‘s development, in an illusory manner about the nature of this mysterious dimension.
The first danger was addressed by Goethe, whose light studies formed the basis for a perspective that Steiner later took up to try to bring esoteric insights into a form that could enter mainstream culture. The second was addressed by Steiner himself--also based on certain preliminary work of Goethe’s--in all that he succeeded in conveying, to those who would listen, about the nature of the etheric. The third danger is one to a solution to which Steiner himself could only point the way, because there is, in this third danger, something eminently destructive as a potential at work which it was not possible to address directly before certain other developments could permit this. The danger involved here had to do with the relationship between the soul as Bride--addressed in a previous chapter--and those forces seeking entry to it that are not those of the Bridegroom.
In Dianetics, we find an (in its own way thorough) examination of the nature of hypnosis and suggestion and what they reveal about an unconscious aspect to mental life. We also find, throughout Hubbard‘s work, a consciousness of the role that consciousness itself has in the attainment of freedom: man cannot be free as long as he is subject to forces that can affect him unconsciously.
What had to come to pass before the third danger referred to above could be fully addressed was the fulfillment, through a complete eugenic occultism, of a protection for souls incarnating as women from the ready access to their inner lives that opposition forces can have who work out of the earthly sphere in ways that endanger those incarnated as women especially due to the oneness of their etheric forces with the forces of the Earth. To grasp what a protection for souls incarnated as women from such forces has to do with the possibility for the emergence of a spiritual-scientific grasp of unconsciousness, we must begin by looking at the relationship between incarnation as a woman and the very nature of the soul itself as a feminine entity.
In his essay on “The Division into Gender“ from those that make up the volume entitled “From the Akasha Chronicle” (GA 11, 1904), Steiner says that, at the time early in Earth evolution when the separation of the ancestral predecessors of humanity into genders occurred, “the male body took on a form that is determined by the element of will; the female, on the other hand, [came to] bear more the quality of mental conception [Vorstellung].” In German, this refers to the power to summon up an image before the mind’s eye: to conceive something, in other words. Anthroposophical spiritual science sees the female form as the reflection of a process of summoning up form for something; of giving form to thought. Whereas the male form is a direct emanation of the will of spiritual worlds for humanity’s existence, the female form reflects the human process of becoming.
And it is just this process of becoming that involves the life of the soul so intimately, as the incarnate spiritual potential of the human being seeks, through the life of the body, the path to harmonizing the impulse of its own origin in eternal worlds with the need to grapple with the temporal-material element. Femininity characterizes the soul because the soul is to the spirit as the woman is to the man, who embodies the will of higher worlds to impress their influence upon the material. A protection had to be afforded those most susceptible to the work of opposition forces upon the soul--individualities incarnated as women--before the work to strengthen the soul itself against what rises up within it from unconscious depths could proceed.
This protection involved the establishment of a model relationship between a man and a woman, one that, in advance of the rest of humanity, demonstrated the possibility for the realization of the ideal of marriage characterized by Paul as a mystery in Ephesians 5. The emergence, that is to say, of a woman who, in the face of every sign to the contrary, was able to honor her husband’s potential to represent to her the love of Christ for His Church would constitute this protection, because that woman, on behalf of all souls incarnated as women, would in so doing transcend the influence of opposition forces that seek at all times and in all ways to undermine the potential of men to realize this ideal. The eugenic occultism as represented in its complete form by Sun Myung Moon, having emerged in Asia as predicted by Steiner, unfolded based upon the on-going inspiration of Gabriel to permit the kind of transcendent control over the forces of procreation that becomes possible when a woman, through her own inner work, transcends the opposition to human spiritual evolution represented by the soul-forces of hatred, fear, and doubt. Such a woman could be referred to as “True Mother.”
L. Ron Hubbard‘s Dianetics was published in 1950, four years after the work to provide this protection had begun. We move now to an examination of Oriphiel‘s role in all that began to transpire from that moment.