Robert Powell’s Life & Work Reflect the Seven Healing Miracles


A talk given by Karen Rivers Saturday, August 21, 2021 Mettabee Farms, New York

You can listen to Part 1 and Part 2 of Karen’s talk HERE in this folder.

Thank you, Joel, for inviting me to present Robert’s biography in the context of the background and mission of the Sophia Foundation. This is a destiny moment in my life, having the opportunity to offer a tribute to Robert after all these years of working together.

I would like to begin with a verse Rudolf Steiner gave on Christmas Day, 1922. Most of you are very familiar with this verse, but it expresses a foundational dimension of Robert’s life.

The Stars once spoke to Man.

It is World Destiny they are silent now. To be aware of this silence

Can become pain for Earthly Man. But in the deepening silence There grows and ripens

What Man speaks to the Stars. To be aware of this speaking

Can become Strength for Spirit Man.

By way of introduction, I invite you to consider a vast picture of human history. Hermes Trismegistis in the Emerald Tablet states “That which is above, is as that which is below, and that which is below is as that which is above.” In light of this Robert, in his astrosophical research, spoke in a significant way about the Big Dipper. He presented that the seven Holy Rishis are connected with the seven stars of the Big Dipper. And each Rishi is holding the mysteries – on an astral level – of one of the planets. The seven stars in the in the Dipper correspond to the seven planets.

Robert stated:

“I’ve been able to decode that what is above is a manifestation of what I call the chakra tree or the Tree of Knowledge. The seven chakras being, as Rudolf Steiner describes, organs of knowledge which through the Fall became in the course of time corrupted, and which, as Valentin Tomberg describes, through the seven Healing Miracles can be restored. Each healing miracle is for the restoration of one of the chakras, beginning with the root chakra with the Changing of Water into Wine at the Wedding of Cana. and so on to the crown chakra with the seventh miracle, the raising of Lazarus. And so, literally what Valentin Tomberg does is to trace out that everything that Christ did was to make good the consequence of the Fall, one of the consequences being this corruption of the Lotus flowers, which is the Tree of Knowledge mirrored in the human being, and which in the heavens is represented by the seven stars of the Big Dipper.”

At the time of the Fall human beings broke the covenant with God that was established during the seven Days of Creation as described in the Book of Genesis.

Genesis, depicts the divine creation unfolding in seven acts—the seven days of creation. Immediately following this comic work of the gods, the Fall of humanity into toil, suffering, and death is described in seven stages. The Gospel of St. John reveals the divine work of the transformation of this fallen world, its healing in accordance with its divine archetypes, through

seven healing miracles wherein toil becomes the way, suffering becomes knowledge of the truth, and death becomes life.

The seven miracles of Christ not only work in human destiny as miracles, but also as Signs—signs of the future spiritual-bodily healing processes within the human organism, that became sick as a consequence of the Fall of Humanity. Disease arises as the inevitable result of a violation of nature’s laws. The suffering it brings, in time, proves to be an enlightener restoring us to the ways of the highest law. When the ego, the self, awakens to a consciousness of its lack of proper adjustment to Cosmic Law, disease becomes healed and harmony or health is restored.

Significant events and themes in Robert Powell’s life can be seen in light of the healing miracles of Christ as a means to restore human beings to the ways of the highest law in accordance with the divine archetypes.


The miracle of the transformation of water into wine at the wedding at Cana—the first of thesevenmiraclesoftheGospelofSt.John—isthe“sign”revealingtheeffectofthepower of the seventh day of creation. There, where the creation was completed, lies the starting point for the healing effect to restore the primal condition of creation.

The seventh day of creation—the cosmic sabbath, God’s “day of rest” invokes the level of freedom attained where God “rests” from His deeds, where God manifests His freedom in relation to the world, while the world, the beings of the world, experience themselves as beinglefttotheirownfreedom.Theblessingoftheseventhdayisthedivineactofcreating the highest value of existence, the foundation of all morality: freedom. Here created being attains the highest level of inwardness: freedom. The seventh day of creation is the “day” of the meaning of the world. Here the created world becomes something moral; here the world enters into a free relationship with God and God enters into a free relationship with theworld.Andasitisonlyinlovethatfreedomisperfect,theseventhdayisthedayofthe foundingandsealingoftherelationshipoflovebetweenthecreatorandallcreatedbeings. Love is the foundation, the meaning, and the purpose of the world.

The “water” above, when the spirit of God (Ruach Elohim) hovered on the first day of creation,became“wine”ontheseventhday—this“wine”beingwaterpermeatedwiththe power of divine love. The relationship between God and the world transformed from that of Creator and “that which was created,” as it was on the first day of creation, into the relationship of union in the freedom of love. The seventh day, the cosmic sabbath, is in a moral spiritual sense the festival day of the marriage between God and the world.

ItsignifiestherestorationofthefreeunionoflovebetweenGodandtheworld,whichwas celebrated, blessed, and consecrated on the seventh day of creation, and which became broken off through the Fall of humanity. The marriage relationship mirrors this divine cosmic union, which is the ideal, the archetype, and meaning of marriage. The world was unfaithful toward God. The original sickness of the world consists in the breach of the free love union that existed between God and the world, mirrored in human life, in the distortionanddegenerationofthenatureandexperienceofmarriage. TOMBERG, V. LAZARUS COME FORTH!, 2006.

In 1981 there were 3 conjunctions of Jupiter & Saturn in Virgo. The first was at the end of 1980. It was during this time that Robert began to experience Sophia.

The following is in the words of Robert Powell in the Introduction to TheSophiaTeachings.

“I want to make clear that my spiritual awakening, my opening of the heart, my learning to think, and my beginning to feel in a new way opened up to me a multidimensional rather than linear approach to things such as I had learned previously as a scientist and mathematician. I believe that we, as a society, lack these qualities. We have forgotten the ability to appreciate multidimensional aspects of existence Through our scientific technological civilization we have lost this heart-felt relationship to existence and we need to find it again. Sophia is the one who can help us to do this. Sophia is the being who can open us up who can breathe into us new life and warmth, new love and now appreciation for all that is around us.

“A mystical relationship to existence implies an opening of the heart. It is when a breath of divine love enters us. When this happens, we find that our whole feeling life becomes elevated and transformed and that we begin to find a much deeper level of relating to and feeling for the world than we can imagine in the normal course of life. Divine mysticism is something about which all the great mystics have spoken. Such a relationship is essential if we want to open to Sophia. We have to take the step from just feeling about things in an ordinary way to expanding our whole sensory and emotional life, if we are to start to feel a sense of divine union.

“The gnostic relationship to the world is expressed as a revelation of divine wisdom—that everything we see around us is actually a work of wisdom. . . It is a knowing on a deeper level than an abstract level of knowledge can possibly convey to us, on that has a quality of light and clarity that speaks to us from divine realms. In order to experience this kind of relationship we have to open our minds to divine wisdom, receive an inflowing of light, and begin to experience a living power of thought. This involves an elevation of our whole mental ability—in order to receive another dimension of existence into oneself.

“The magical aspect of this relationship [to the world] involves the endeavor of aligning our own will with that of the divine, in service of the good, the true, and the beautiful. Divine or sacred magic means that our own will opens to become empowered by divine will.

These three levels of relating to existence—mystical, gnostic, and magical—are the essence of what was communicated and opened up to me through work on translating Meditations of the Tarot. If we are able to embrace all three of these levels—the heart, the mind, and the will—we will become whole human beings in our mental life, our feeling life, and in our actions.

“I had another experience that changed my life. It was two years later in 1980, and also in Amsterdam. I visited a little chapel the manuscript had talked about. It had been built following a series of appearances by the Virgin Mary in Amsterdam, beginning in 1945 and continuing through 1959. In these appearances, Mary revealed herself to a woman under the title of the Lady of all Nations or Peoples. The chapel was built as a monument to the Virgin Mary for her seekers. At the chapel, I had a profound experience, through Mary, that led me to want to dedicate my life to the service of Sophia.

The first miracle of Christ: is in a moral spiritual sense a marriage between God and the world. Through this experience a process began which led to the birth of the cosmic dances dedicated to Sophia bringing down the New Heaven.

II. Healing of the Nobleman’s Son

The miracle of the healing of the Nobleman’s Son is the “Sign” revealing the effect of the powerofthesixthdayofcreation,whenGodcreatedtheanimalkingdomandthehuman being, corresponding to their archetypes, the divine cosmic archetype of heredity was set up upon its foundation.

“GodcreatedhumansinGod’sownimage,intheimageofGod,Godcreatedthem;male and female God created them”. The archetypal nature of heredity, the transmission of similarity from ancestors to their descendants, is vertical: the archetype being above and theformmirroringitshapedbelow,onearth.Theinvisibledivinelycreatedarchetypesare the“ancestors”ofthevisiblespeciesofanimals.Andtheinvisiblearchetypeof thehuman being, the divine being itself, is the “ancestor” of the human being. Ultimately, the archetype of the human being is God himself.

The sickness that arose as a tragic consequence of the Fall changed the direction in the mirroring process of heredity from being vertical to become horizontal. This meant that similaritynolongerdescendedfromtheinvisiblesupra-temporalarchetypeabove,butfrom the visible ancestors in the temporal succession of generations here below. Instead of becoming the direct “image and likeness” of their archetype, human beings and other beingsofnaturebecameformedinthe“imageandlikeness”oftheirearthlyancestors,thus only indirectly mirroring their archetype. Thereby heredity became a horizontal stream in the sequence of time, transmitting everything that entered into the stream of generations with the Fall and that has occurred in this stream since the Fall.

ThesecondmiracleoftheJohnGospelisthetransformationoftherelationshipfather-son, from being a stream transmitting sickness to a stream transmitting healing. The “vertical” heredity, the original relationship to the “image and likeness of God” was restored by the fatherbringinghissonintoadirectrelationshiptothedivinearchetypethroughhisfaithin Christ Jesus, the new Adam. TOMBERG, V. LAZARUS COME FORTH!,2006.

Robert’s mother died in 1969; he was 22 years old. And he recognizes that there was an inspiration at work. It was after that that he met Fred Gettings, who was a part time lecturer in the Arts Faculty of Brighton Polytechnic. Through this meeting his interest in astrology arose. And then his father died in 1974; Robert was 27 years old. His parents were no longer alive when he began his exploration on the scientific definition of the zodiac.

At the early age of 27 he was freed from the horizontal hereditary ties with his parents.

At Christmas 1977/New Years 1978 Robert went to Amsterdam to meet Eva Cliteur. After 2 or 3 days she pulled out a manuscript of Meditations on the Tarot and said, “You are the person to translate this into English.” Eva took Robert to meet Maria van Rignberk—she was one of the original people in the Lord’s Prayer course with Valentin Tomberg during World War II (1940- 1943). Maria said to Robert, “Look,” and she took out 4 leather volumes of the Lord’s Prayer Course. She told him that 4 months before Martin Kriele had visited and she promised it to him. He should make a copy for you. It should be worked with in community.

In Robert’s words:

“Valentin Tomberg’s writings on the Old Testament, New Testament and the Book of Revelation were all preparatory for this profound unfolding of the deepest Christian esotericism in the Lord’s Prayer course. And I believe this was directly an expression of his task of leading people into connection with Christ in the etheric realm. The way I see it, he

was in connection with Christ in the etheric realm, more or less continuously and that this course we could see as coming directly from Christ in the etheric realm to Valentin Tomberg and then to those people who were there. And we have to remember it was a very difficult time because Holland was under Nazi occupation. It was even dangerous to go somewhere to a study group. But the people did. And so one woman who – she wasn’t there at the actual course, but she was sort of peripherally connected – she said it was very clear to her that what Valentin Tomberg was doing was a white magic deed in the face of this black magical force working through Hitler, which at that point in time, Tomberg had indicated, was a reversal – an inversion – of the Lord’s Prayer.

“What Valentin Tomberg was doing was a deed in the world on behalf of Christ in the etheric realm, creating on a spiritual level, against this evil force that had the ambition of taking over the world. So, we begin to understand then the magnitude of this individuality of Valentin Tomberg, who is able to work in this sense.”

The Lord’s Prayer Course is the central spiritual purpose of the existence of the Sophia Foundation. It is the jewel at the heart of the Sophia community. Robert needed a vessel through which the Lord’s Prayer course could be shared with seekers. Robert translated this material into English section by section as a group of us worked with the material for 14 years.

The second miracle of Christ: OurFather,whoartinHeaven.The vertical heredity with the God of Creation was re-established for Robert and those of us who participated in this profound, transformative experience of receiving these weekly meditations.


ThemiracleofthehealingoftheparalyzedmanatthePoolofBethesda—thethirdmiracle of the Gospel of St. John—is the “sign” revealing the effect of the power of the fifth day of creation.The fifth day of creation set up the divine cosmic archetype of ensouled movement in the world.

ThereinGenesisistheaccountofthewatersbringingforthmovement:inthehorizontal “swarms of living creatures”—fish; and in the vertical direction “birds that fly above the earth across the firmament of the heavens”.1

The faculty of movement is essentially cosmic, both in its effect on the world and the causes stimulating it. Every movement, even the slightest, exerts an effect ultimately upon the whole world, and because the human being stands within a stream of cosmic energies—one’sthoughtsinthestreamsofthethoughtworld,one’sfeelingsinthestreams of the world’s psychic forces, and one’s impulses of will are immersed in the streams of world will energy, and are engaged with them. Someone who cuts oneself off from the streams of cosmic energies will become paralyzed. It is the “cutting oneself off” that is a “sin” against God, against humanity, and against nature.

The third miracle of the John Gospel accomplished the “re-engagement” of this human being into the ensouled movement of the world, who, through sin, had become cut off from it and thereby paralyzed. In this respect, the third miracle is the archetype of the healingeffectofthesacramentoftheforgivenessofsins,thesacramentofpenanceandthe healing of karma.

1 GENESIS 1: 20

The third miracle (John 5) also deals with the past, but with a more distant past of different construction. It deals with the past of the individuality affected by paralysis from one’s preceding earthly life. We see this in the words of Jesus Christ in connection with this act. Immediately after the healing of the man’s paralysis, Jesus Christ speaks of the judgment that the Father has committed to the Son and about the dead who will hear the voice ofthe Son, even now. He also speaks of the Father—and now the Son—reviving the dead. In relationtothehealingoftheonewhohadlainmotionlessforthirty-eightyears,itshouldbe noted that the theme of death, judgment, and continued life indicates that the whole problemofkarma—andthusrepeatedearthlylives—isopenedup.Ifwefocusontheseries of images that the evangelist exhibited for this purpose, we are most likely to see that, in this case, we are actually dealing with karmic healing—that is, healing a disease whose cause lies neither in this life nor in heredity.

With this “human being” it is a matter of karmic consequence whose causes were the opposite of those that led to the son’s sickness. With the nobleman, it was a question of weak personality; here, however, the sickness was the result of an excess of this in a previous life. This was a person whose every movement welled forth from him alone, and whosemotiveswerebasedentirelyonself-consideration.Asakarmicconsequenceofthis, he became paralyzed and depended completely on awaiting the “mercy” of a spring that operated outside.

The words “Rise, take up thy bed, and walk” hold a collaboration of the two spheres of consciousness. “Rise” expresses the uplifting influence of the world of the hierarchies; “takeupthybed”expressesthehorizontalorientationofthenegativehumanpast;butthe command to “walk” combines the two cosmic directions, the vertical and the horizontal, in the cross of the human being walking—the one who stands erect while bearing the burden of the past. Thus, the picture of the healed paralytic carrying his bed is a deep expression of human destiny: a walking cross, formed by the vertical of spiritual liberation and the horizontal of earthly bondage.

After the healing, Jesus Christ said to the one who had been healed, “Sin no more, lest a worsethingcomeuntothee”(John5:14).Withthesewords,JesusChristmadeitclearthat the malady had arisen from moral causes in the past and that the one who is healed is free to choose whether to bring about the same causes again. This reference to the connection between sickness and moral freedom shows clearly that, in the one who was healed, there was no question of either a weak character or an unhealthy soul life; that is, it was not a fault in the ether or astral bodies, but a misuse of moral freedom, which was exercised out of the “I,” not the human organism.

The “I” is the member of the human being that continues on from incarnation to incarnation. The result of each incarnation continues to live in the “I,” forming what is often called a “string of beads” in Indian symbolism, of which the individual “beads” are the “I” being of various incarnations, while the “string” represents the continuity of consciousness from incarnation to incarnation. Thus the “I” being of former lives lives on and represents the “inner” past that is inseparable from an individual. This miracle of healing indicates a power that affected not only the present but also past “I” being—the “I”thatpassedthroughdeathwiththeresponsibilityforthepreviouslifecourse.TOMBERG,


The healing of the paralyzed man at the pool of Bethesda is the miracle of the healing of karma.

Not long after Robert’s encounter with Anthroposophy in 1972, he had an encounter with Rudolf Steiner in which Robert was given the directive to write a book connected with Rudolf Steiner’s central task of Reincarnation and Karma, the Path for Platonists and Aristotelians. Rudolf Steiner would help him. The three volumes of Hermetic Astrology—vol. 1 & 2 and Christian Hermetic Astrology—were the outcome of this task.

In Robert’s words:

“If I ask myself what is the real purpose of this, it is to bear witness to Christ Jesus in his second coming as the Lord of Karma who is opening up these mysteries to people and Rudolf Steiner’s karma lectures in 1924, towards the end of his life, was really a preparation for this. Rudolf Steiner as the reincarnated Moses was the Lord of Karma. And this task has now been handed over at this time of Christ’s second coming to Christ Jesus.

“And one has to say that Christ Jesus was really all along the Lord of Karma, but that Moses was given this task. The way, at least just speaking from my own experience, is that Christ, at a certain point in my life when it was deemed right and good and appropriate, drew my attention to my previous incarnation. Then in particular, I was shown various people I’m connected with in this incarnation in relation to that previous incarnation. So, it is exactly like Christ casting light upon my Karmic circle. And then this led back to the incarnation before it, and so on, going back in time. And this is not about me. It’s about Christ as the Lord of Karma. And so, the way I look at it is that what Christ is opening up is the possibility for an individual to begin to grasp one’s real purpose here on Earth through having this knowledge of previous incarnations going back in time.

“And having this knowledge, my inner gesture is that each earthly personality from the past in this sequence of incarnations represents something unfolding leading into the future and the Christ is our guide into the future.

“You could say in any one earthly incarnation, a human being has only a very small grasp of a very small part of who they are. Because there are all these other parts from preceding incarnations and also the experiences in between those incarnations and everything. The whole goes to make up what we could call the Higher Self. You know that there is an earthly personality and there is a Higher Self. And ideally in each incarnation we are incorporating a little more of our Higher Self. And that would mean bringing to realization Saint Paul’s words, ‘not I but Christ in me.’ In other words, that one is subsumed into the being of Christ and that more and more one’s life, one’s deeds, become an expression of the Being of Christ.

“In the fourth volume of the karma lectures Rudolf Steiner refers to his awareness that this is a Michaelic task of establishing a new star wisdom as a science of karma research. So that is really what this is all about. What I’ve tried to take up in Hermetic Astrology volumes 1 and 2, develop further in the Astrological Revolution and also in Elijah Come Again.”

Take up your bed and walk: the miracle of the healing of karma.

  1. The Feeding of the five thousand

Themiracleofthefeedingofthefivethousand—thefourthmiracleoftheGospelofSt. John—is the “sign” revealing the effect of the power of the fourth day of creation, the

genesisoftheall-embracingworldrhythm,inwhichallbeingspartakeandthatunifies them into a world embracing community.

Thefourthdayofcreationisthecomingintobeingofthoseprinciplesoftheworld orchestrathatdirect“timeandtempo”—thecreationofthe“sun,moon,andstars”:“And Godmadetwogreatlights:thegreaterlighttorulethedayandthelesserlighttorulethe night;hemadestarsalso;andGodsettheminthefirmamentoftheheavenstoseparate thedayfromthenightandletthembeforsignsandforseasonsandfordaysandyears”.2 Theseareorgansofdirection,conductorsoftimeandtempofortheworldorchestra,in accordancewiththemusicscoreofthestars.

Humanconsciousnessarrangesitselfaroundacentralpoint,theself,whichrepresentsthe center of gravity of the soul life.

The fourth day of creation is the account of the origin of the universal community, of the unity embracing all beings of the world, the divine cosmic archetype of the sacrament of holy communion. The fourth miracle in the Gospel of St. John—the feeding of the five thousand, consisted in the reinstatement of the original community of beings from the fourth day of creation. For as the Sun—raying out light, warmth, and life—”nourishes” all beingsandunitesthemina“communityofnourishment,”soJesusChristfunctionedasthe “nourishment giving center” for the five thousand. He carried out during the short time of the “feeding” what the sun effects in the course of the year, when it brings about a “multiplication of bread” through the sprouting, growth, and ripening of grain. For there takes place yearly on earth a “multiplication of bread” effected through the power of the sun. As the moon, reflecting the light of the sun, tones down the light in passing it on—so didthedisciples,astheyreceivedfromJesusthebreadthathehadblessed,tonedownthe creative stream of augmentation by handing it out in portions. It has its reflection in the sacrament of holy communion received at the altar.

In the course of this miracle twelve baskets of fragments were left over, which were gathered after the “feeding.” A third principle entered in besides those of the sun and moon. The people—the five thousand—also participated in the miracle as the “star principle”atworkinthe“sign”ofthefeedingofthefivethousand.Theyallbecamein themselves individual sources of light.

Thefivethousandnotonlyreceivedthemiraculouslyincreasednourishment,butalsothe multiplying power—“I am the bread of life”—into themselves. They became like Christ, creativefountsoflife-givinglight.TheChrist,whobeforethedistributionofloaveswason the mountain external to them, was now actively present in them. There took place the miracle of the sacrament of holy communion. The five thousand became “sun seeds,” sprouting sun corn. This is the star principle. TOMBERG, V. LAZARUS COME FORTH!,2006.

Within the Lord’s Prayer Course, which Robert was given by Maria van Rignberk, Valentin Tomberg gives the spiritual background to four levels of communion. In the context of the fourth petition of the Lord’s Prayer, “Give us this day our daily bread”, four levels of communion are described as a stimulus to bear the four imprints of the members of Christ Jesus. He indicated that “Once all four communions were united in the Isis-Osiris cult of the Egyptians. At that time they were still a unity,

2 GENESIS 1:14, 16–17

just as the human being is a unity consisting of four members: a physical body, an etheric body, an astral body, and a spirit or Self (‘I’).” He indicates that the communion of bread and wine, and the communion of milk and honey, were known and celebrated in Ancient Egypt, but they have become separated from one another. He offers a hope that when the Egyptian Mysteries resurrect again in the future, all four communions will come together in the new Grail Mysteries. In the words of Valentin Tomberg: “The Grail was there. It was a Mystery, but it was not complete. The whole must come again. In the future, when the Egyptian Mysteries will resurrect, then all four kinds of communion will live again.”

The four substances are agents for the transformation of the four members of the human being: the bread for the spiritualization of the physical body to become the resurrection body (atma or spirit human); the milk for the transformation of the life or etheric body into buddhi or life spirit; the honey for the transfiguration of the soul or astral body into manasor spirit self; and the grape juice (in place of wine) for the permeation of the self (“I”), centered in the heart, with divine love.

The four streams of nourishment: wine, honey, milk, and bread are a remembrance of the four streams of paradise. As stated in the Lord’s prayer course by Valentin Tomberg:

In the communion of wine, honey, milk, and bread, one can imagine four concentric circles, ascending ever higher: in the wine communion circulating within the “I” and the blood;inthehoneycommunioncirculatingwithinmanas,thepurifiedastralbody,andthe nervous system; in the milk communion circulating within buddhi, the love-permeated etheric body, and the glandular system; and in the bread communion circulating within atma, the spiritualized physical body, and the digestive system.

The four levels of communion described in the Lord’s Prayer course act as a stimulus to bear the four imprints of the members of Christ Jesus. They consist of uniting with forces from above (from heaven), and also forces ascending from below (the force of resurrection). With the wine communion the stimulus works to activate the imprint of the “I” of the Nathan Jesus. The human being’s “I” becomes permeated with the “I” of Christ Jesus.Boththenworktogetherpermeatingeachother.Thisbecomesastimulustowardthe good.Ahumanbeingwhotakesupthis“I”imprintretainshisorherownfreeinitiativebut receives the entire experience of the past. S/he is able to work upon the earth much more effectively. The effect upon the human being’s organization is such that the blood then stands under the law of the higher self. It becomes the field of activity of the “I”.There is certainty that the blood is the organ serving the “I”.

The honey communion works as a stimulus for the imprint of the astral body, the soul body, of Christ Jesus. With this imprint one would have a perfect sentient soul, and would thenabletodirectallfeelingtowardtheinnerlife,becauseonewouldbesohealthyinsoul that only truth, only the good would be present, and only goodness could come forth from this individual. The effect on one’s organization would be such that the nervous system would become truly the organ serving the astral body and would not determine the astral body (nervousness).

The milk communion seeks to take up the imprint of the etheric body of Christ Jesus. The effect of this would be such that the human being would have a different kind of healthiness—theabilitytoovercomeallillnesses.Thiswouldnotbecontinuousvitalhealth, which never allows one to be ill and which allows others to bear all the illnesses. On the contrary, such a person is often ill, taking in much manifestation of evil from the world and

transforming it, overcoming the illness, able to restore balance in health over and over again. Such a person is a healing factor in the world, effecting a continual healing, who is alsoabletobringhealingforcesintostriving,intoconsciousness,ifoneisabletopenetrate through to this level. The effect on one’s organization would be such that the metabolic system would become the organ serving the etheric body.

Thebreadcommunionstimulatesthesensingwithinoftheimprintoftheresurrectionbody ofChrist.Thisbodypermeatesthephysicalbodyofthehumanbeingsothattheprimalwill of Ancient Saturn lives again within one. The effect upon the physical organization is such that all organs become capable of taking in spiritual life. The physical body becomes transparent for the spiritual. One is able to develop spiritual thoughts and to be religious.


Due to the prevailing circumstances at the time of the Nazi occupation of Holland during World War II, when the Lord’s Prayer Course was given, a Mass with a communion of four substances could not come into being in the world as an actual liturgy.

Decades later the Mass of the Lamb and His Bride, in which the elements of milk and honey are included together with the traditional elements of bread and wine, was celebrated for the first time in a large group of people at the Temple of Horus at Edfu, in Egypt, on March 9, 2006.

The Mass of the Lamb and His Bride, with the four levels of communion, bears a far-reaching significance for our time, which is both the time of Christ’s Second Coming, and the time of preparation for the coming advent of Sophia as bearer of the future culture known as the Rose of the World.

In Robert’s words:

“For Christ and Sophia who serve in the heavenly sanctuary, the Holy Grail is a divine reality in spiritual form in heaven, in the heavenly sanctuary of the Grail temple at the heart of the new Jerusalem, the holy city of the Lamb and His Bride. Christ and Sophia are high priest and high priestess in the heavenly Grail sanctuary in the Heavenly Jerusalem. Christ is the heavenly Grail King and Sophia is the heavenly Queen of the Grail.

Knowledge of this underlies the meaning and significance of the Sophia Grail Circle that has given birth to the Mass of the Lamb and His Bride.

“We can think of Christ and Sophia holding the space for us through the Mass of the Lamb and His Bride to enter into an experience of the Grail sanctuary at the heart of the Heavenly Jerusalem. Through the four levels of communion of the Mass of the Lamb and His Bride, the possibility arises that we may come into a relationship with the four streams of the new paradise, which we not only experience as a memory or metamorphosis of the four streams of paradise that nourished us in the garden of Eden, but also may be experienced as a presentiment of the spiritual sustenance of the new paradise, Heavenly Jerusalem, the holy city of the Lamb and His Bride. Just as human beings in paradise were nourished by four streams—the warmth, light, tone, and life ethers—flowing through the ethereal paradise of the garden of Eden, so in the future human beings in the new paradise of the Heavenly Jerusalem will be nourished by four ethereal streams—now partly represented on Earth (“as above, so below”) by the four levels of communion in the celebration of the Mass of the Lamb and His Bride. Against this background, we can begin to understand the profound significance of celebrating the Mass of the Lamb and His Bride

as a path of preparation for the spiritual sustenance of the four streams of divine nourishment of the new paradise of the Heavenly Jerusalem.”

From a vision by Estelle Isaacson: Christspeaks:MykingdomshallcomeandshallreignonEarthin human hearts. And I come to claim hearts to be the building stones of My great city, which is the union of My mystical body and the mystical body of Mary Sophia. Together we are the Heavenly Jerusalem. And whoever partakes of My body and blood, and the mystical milk and the nectar [honey] of My Bride, becomes our body. We are the body of the church and the church is in you. You are the foundation of the church of Christ and Sophia.3

The fourth Healing Miracle: echoes the fourth day of creation as the account of the origin of the universalcommunity,oftheunityembracingallbeingsoftheworld,thedivinecosmicarchetypeof the sacrament of holy communion.


Themiracleofwalkingonwater—thefifthmiracleoftheGospelofSt.John—isthe “sign” revealing the effect of the power of the third day of creation, the generation of the seed principle, of the principle of potential formative force becoming actualized. The third day of creation is the “day” of procreation, of the mystery of seed and of growth, while the fifth miracle of St. John’s Gospel is the “sign” of individual generative power as it came into being on the third day of creation.

The third day of creation, the coming into being of the seed principle in the world, manifests not only as plants and trees, but also such “trees” growing in paradise as “the tree of knowledge of good and evil” and the “tree of life,” and all that grew outofthe“seedofAbraham,”andthatintheNewTestamentthat,astheKingdom of God, was sown as “seed” and shall in the future become a mighty tree. The words of Jesus, too, that fell on hard or on good ground and bear fruit accordingly—all these belong in the realm of the seed principle that came into beingonthethirddayofcreation.JesusChristevendesignatedhimselfasa“seed,” who must die in order to bear much fruit.

The fruit of the tree of knowledge bears the seed of death; the tree of life bears the seed of an uninterrupted metamorphosis of growth. The power of growth and the fruitfulness of a thought seed are manifestations of the seed principle, revealingitselfbothinthegrowthofanoaktreeoutofanacorn,andinthegrowthofamany branched tree of metaphysical thought.

The miracle of the third day of creation is that by means of the power of the Word— “and God said”—active centers were established that caused the qualitative selection of substances and forces into which they were embedded. Therecameintobeingentitiesthataresovereignovertheworldofenergies(the “sea”) and also sovereign over condensed substance (the “earth”). They are independent of both the “sea” and “earth” principles, because they bear in



themselvestheseprinciples.Theyareintheworld—theworldof“sea”andof “earth”—but not of the world.

Jesus Christ walking on the water needs no support, for he supports himself.The words spoken by Jesus, “It is I: be not afraid,” became a “seed force”. In the lightofthethirddayofcreation,thesewordscanbeunderstoodas“Iamtheseedofthe Kingdom of Heaven”.

These words are also found in St. John’s Gospel in the form: “I am the good shepherd.”Just as the seed determines the future ways and stages of growth, so theGoodShepherddecidesthewaysofdevelopmentofthetruebeingofhumanity and leads it along these ways. TOMBERG, V. LAZARUS COME FORTH!,2006.

In Robert’s words:

I wrote my foundational astrosophical works—ChronicleoftheLivingChristover a 10-year period from beginning to study the works of Anne Catherine Emmerich and to bring it to completion, and my PhD thesis, History of the Zodiac, extended over a 30-year period which began in 1974. So, in 2004, I finally completed it and was able to submit my thesis. And it was good that it waited so long, because more and more work in the research into the history of astronomy was coming out, which I could make use of as support for my thesis. In 2005 I received my doctorate diploma from the Polish Academy of Sciences.

So then connecting onto these two pillars of the new star wisdom, the authentic true zodiac, and the true dating of the life of Christ, the next step was the development of everything connected with Choreocosmos, the prayer sequence, the dances of the planets, zodiac, and elements, the 84 dances with the planets in the signs of the zodiac, connecting to the New Heaven, and culminating now with the Shambala Path, connecting with the New Earth and the opening up of Shambala.

Christ is preparing for Sophia’s coming, her descent as the bearer of the new heaven. Choreocosmos is an actual path – it’s not just knowledge which enables people to cast horoscopes. Choreocosmos is a resurrection of the ancient temple dances, which were to honor the spiritual hierarchies.

In Christ coming was the overcoming of these negative aspects of the Fall— the trials

of toil, suffering, death. And now there is the, as it were, the unfinished work of restoring the Mother, restoring Paradise, Shambala, restoring the Tree of Life for humanity, which is a very profound thing if you think about it.

And so, at the same time, you have now under way at exactly this time of Christ’s second coming, the second Fall with the invasion of Ahriman into the human etheric body, bringing about through this invasion a weakening of the human immune system, everything connected with our health and well-being so that there are these increasing problems. Not for nothing is Ahriman called the Lord of Death. So, it really is this very dramatic time of choosing between the Lord of Life and Lord of Death. And so, the work with what we’ve been doing in eurythmy, the sacred dance with the Shambala Path, is about becoming reconnected with Shambala and with the Tree of Life within so that we have the life-giving forces to be able to withstand the Death-bringing forces that human beings are now being subject to continually on all levels.

In 1988 I began working on the prayer sequence. My very first workshop on the prayer sequence was in 1990.

Then came the idea of working with music with the forms of the planets, the zodiac, and the elements. I began teaching this in 1991.

From 1994 -1996 selecting the music for the 84 dances was completed.

In 1993 pilgrimages began. March13, 1993, the First Agapé was celebrated in Jerusalem. On New Year’s Eve, 1994/95 the Sophia Foundation was founded.

The founding lecture of the Sophia Foundation was about the Three Teachers of the Twentieth Century. They are human representatives of spiritual Beings: Michael, Sophia, and Christ. Michael is the Guardian of the Cosmic Thought (Wisdom) to which human thought may be elevated: Sophia is the Guardian of the Harmony of the Cosmos (Beauty) to which human feeling may be raised; and Christ is the Redeeming Power of Will of the cosmos (Goodness) to which the human will-life aspires. Rudolf Steiner gives the sequence: Moses, Abraham, Elijah. And he talks about the return of people from ancient Israel, who, just as they prepared for Christ’s coming in Israel, are coming back now to prepare for Christ’s return in the etheric. Rudolf Steiner, Valentin Tomberg, the John the Baptist or Novalis individuality, (Rachel). The Sophia Foundation was founded to serve these three teachers.

In 1996 I began teaching all over the U.S. and Europe.

In 2000 was the inauguration of the School of Choreocosmos In 2002 was the first graduation in Choreocosmos.

In 2006 the Sophia Grail Training began. In 2007 was the first ordination.

In 2007 came the inspiration for the new text for the Mass of the Lamb and His Bride. In 2012 I began working on Inner Radiance.

April 16, 2012 the Grail Knights Training began.

2014 the Sun, Moon, and Jupiter aligned in Cancer, a sign of the coming of the Maitreya Buddha, came the seed impulse for the Shambala Path, the opening of the Tree of Life with eurythmy.

2014 – 2020 I worked on the Shambala Path.

Now over 100 people have been knighted and there are 42 Choreocosmos graduates, and

29 people have been ordained in the Sophia Grail Circle.

All of these impulses are seeds heralding the advent of Sophia and the descent of the New Heaven. Robert stated:

“Just as Christ’s coming was, we could say the seed of the making good of the first Fall, so

Sophia’s coming, I would say, Sophia united with Christ in his second coming in the etheric realm – is a seed for making good the consequences of this second Fall – which already are horrendous as we can see in the world.”

The fifth miracle of Christ: the “sign” of individual generative power as it came into being on the third day of creation as the generation of the seed principle—the principle of potential formative force becoming actualized.


Themiracleofthehealingofthemanbornblindisthe“sign”revealingtheeffectof the

poweroftheseconddayofcreation,thegenesisofthefirmamentofheaven,dividingthe waters that were under the firmament from the waters that were above the firmament.

It is the “day” of the coming into being of “vision,” of knowledge, of true gnosis. For the “firmament”or“heaven”thatdividesthewatersabovefromthosebelowisthe“light”of the first day of Genesis, which not only divides the waters above from those below, but also connects them. The waters below mirror the heavens, as do the waters above. This double reflection is the principle of vision, of knowledge itself, for knowledge is the transformation of the seen into insight, of what is perceived into truth.

The reflection of the heavens in the waters below reveals the realm of the world of matter, whileideasarerepresentedbythereflectionoftheheavensinthewatersabove.To understand (“stand under”) means to bring into relation the reflection above with the reflectionbelow,theidealwiththereal.Thelightthatformsthefirmamentofheavenisthe Logos,theWord,bywhichallthingsweremade.“AslongasIamintheworld,Iamthe lightoftheworld4TheLogosmanifestsnotonlyastheintelligenceoftheworld,butalso theperceptionoftheidealandthereal.Theeyesrepresenttheconcretereflectionofthe cosmicprincipleofcognition,oftheseconddayofcreation.

The original vision that preceded the Fall was a vertical vision. It was a beholding with the “upper eye” of the reflection of the Logos in the waters above the firmament, and with the “lower eye” of the reflection of the Logos in the waters beneath the firmament. When through the Fall (at which time “their eyes were opened”) vision became horizontal, the “lower eye” became the sole organ of seeing, then “Adam and Eve saw that they were naked,” vision became a perception of the “bare facts,” devoid of ideas in the waters abovethefirmament.Thiswasthevision,limitedtothebarefacts,thatthemanbornblind renounced at the time of his pre-birth choice of destiny, in order that the true, original visionmightbereinstatedinhim.Themanbornblindwasasoulwhowantedeithertosee truly, or to see nothing at all. He became a seer and he saw the Word made flesh and worshipped him as the Son of God.

The sixth miracle of the Gospel of St. John is the regeneration of original and true vision, when the “upper eye” is opened for the reflection of the Word in the waters above the firmamentandthelowereye”seesthethingsoftheouterworldinthelightofthe“upper eye.” TOMBERG, V. LAZARUS COME FORTH!. 2006.

In 1969, at the age of 22, that Robert met Fred Gettings, who was a part time lecturer in the Arts Faculty of Brighton Polytechnic. Through his contact with Fred Gettings all Robert’s interest in astrology arose.

Robert described:

“The very first time I met him it was just a very brief meeting.

There was this woman I knew who was with him and she introduced me. And so, I shook hands with him. And something happened when I shook hands with him. Right when I walked out of this building, I became aware that there is another whole world other than the physical world we see. It was all I could see, the heavens opened and streams of light poured down from the heavenly world. Everything was enveloped in love and light.

4 JOHN 9:5

I was in a mystical condition of absolute bliss. And this was just from shaking hands with Fred Gettings. And it was like a veil had been lifted somehow. It only lasted for about one hour. And then the veil came back down. But because of that, I was thinking, now, what do I need to do? That experience set me on a spiritual quest, as it were.”

The sixth miracle of Christ: the regeneration of original and true vision, when the “upper eye” is opened for the reflection of the Word in the waters above the firmament and the lower eye” sees the things of the outer world in the light of the “upper eye.”


The miracle of the raising of Lazarus is the “sign” revealing the effect of the power of the first day of creation,the genesis of the world in its seed condition, with all its latent possibilities, embracing and containing in itself the whole miracle of creation.

The first day of creation is the beginning of the beginnings, the theme and principle of creation, the deepest and highest foundations of existence—of the primal foundation,thearchetypalgroundunderlyingtheworld.The“days”thatfolloware those of unfolding and actualizing what had been created as a foundation on the first day. The “heaven” and the “earth” of the first day are not the heaven and the earth of the following days, they are their essential archetypes. The first day of creation reveals a spiritual morality, not an allegory, but a concrete moral spiritual happening.

“In the beginning—as the primal ground of the world process—God allowed two tendencies to proceed in opposite directions: in the direction “above” and in the direction “below.” In the beginning was the vertical, which was made up of the exalted and the humble: Out of the striving for active cooperation with God, a strivingtobea“likeness”ofGod,andoutofthestrivingtogiveoneselfuptoGod, to mirror God, to be an “image” of God. The striving or the yearning for the exalted, for cooperation with the Divine, is designated as “heaven” while the striving or the yearning for humble devotion, for pure mirroring of the Divine, is referred to as “earth”.

Then sounded the divine words: “Let there be light,” and the absolute light was supplemented by the relative light of the spiritual hierarchies, woken out of the darkness of “resting in God”; there appeared the seraphim, cherubim, thrones, dominions, mights, powers, principalities, archangels, and angels, who were called forth by the Word, the Logos, from their “rest in the Absolute,” to come forth into the relative light. This call of the divine Word, the Logos, which awakened the hierarchiesonthefirstdayofcreation,resoundedpowerfullyagaininthecallofthe Word made flesh: “Lazarus, come forth,” at the raising of Lazarus in the seventh miracle of the Gospel of St. John.

The miracle of the raising of Lazarus is the calling forth of light out of darkness. It signifiestheawakeningofconsciousnessforallthatisrelative—relativeforthesoul

immersedin“restintheAbsolute,”inthesleepofdeath.TOMBERG, V. LAZARUSCOME FORTH!.2006.

“In England I was reading the Old Testament Studies, I had a super sensible experience with Valentin Tomberg. Just as I’d had with Rudolf Steiner earlier. So I knew that Valentin Tomberg is a great spirit who can just as easily be outside of his body or in the body. He was able to move around outside of his body just by reading his book. And he writes in Meditations on the Tarot that it is him speaking to the reader on Earth, that this is his community, the people who take up this work.

“Consider Rudolf Steiner’s indications that this Bodhisattva would be developing the power of the Word as a moral force. This is connected with this center of the larynx. And coming after Aries is Taurus. It’s the next sign. So literally on a cosmic level, you’ve got Rudolf Steiner – the reincarnated Moses pointing to his successor (Moses being connected with the sign of Aries, as the power of thinking and truth). And then comes the sign of Taurus and this power of the Word. When we consider in Eurythmy the gesture for Taurus, the left hand lightly clenched as it’s held in front of the larynx. And this is like indicating this power of the Word through silence. It’s developed through being silent.

“And then the right hand takes in everything coming from the heavenly realm and it comes into the left ear. So, it’s this listening capacity associated with Taurus as well, if we think of the eustachian tubes coming up from the throat into the ears.

“The one reincarnation indication Valentin Tomberg gave to Eva Cliteur concerning himself – she used to go and visit him in Redding, which was where I was born and she used to go and visit him there in England and she always had all these questions she wanted to ask him. And she said, when she came into his presence, there was just this incredible zone of silence around him, that she always forgot everything. And she said it was clear he was he was in a continual communication with spiritual realms. But then periodically it was as though he would read her mind. And she remembers – she was thinking, “is he a Platonist or an Aristotelian?” And then he just turned and said to her, “I’m a Platonist.” And then on another occasion, she was thinking, well, who is he? And he turned and he said, “I was William the Silent,” who was assassinated at the time – in 1584.

“And this was the time where, you know, there was beforehand, there was the Spanish occupation of Holland and there was the Spanish uprising and it was primarily William of Orange, the Dutch William of Orange and his friend Count Egmont, who rallied the people to be able to throw out the Spanish from their occupation, and then after that Egmont perished. He was captured and beheaded and William the Silent then became the King of Holland. There was some crazy person who assassinated him. Anyway, he had the ability to say very profound things in just a few words. It was this power of the Word. Through this inner silence. And then we understand this tradition that goes all the way back, of course, to Buddha or probably long before Buddha. But this knowledge that through interior silence you come into connection with the spiritual world and this comes up repeatedly and in Heidi’s visions, she talks about Sophia as the being of silence and Christ as the Word who’s born out of the silence. So, then we understand the very first practice in Meditations on the Tarot is through interior silence. So, it’s connecting onto this age-old practice and Buddhist practice. And of which we could say Valentin Tomberg was an adept and out of this silence comes this power of the Word.

“When I was in London, I was studying speech formation for a time. And one of the teachers we had who came, Johanna von Knottenbelt, came over from Holland. And I asked her, had she ever met Valentin Tomberg. She thought she had attended lectures of his in Amsterdam. She described how in one of the lectures about the great teachers of the 20th century he said Rudolf Steiner was the first, and the third is yet to come.

“She said he had a way of speaking. You could experience the whole of the Old Testament, the New Testament, the Book of Revelation was just kind of flowing through him. And she said that there was a power in his word, which really came into you all the way down into your physical organism. And he was quite a big guy, a big person. And she said one time she was walking up the stairs of the Waldorf school in Rotterdam and he was going up the stairs ahead of her. And she said he just floated up the stairs. And so, indications like this point to an extraordinary being. The same thing is said about Rudolf Steiner, that he seemed to kind of glide along. If we think of Valentin Tomberg’s remarks in his Seven Lectures on Inner Development, he talks about transforming the Luciferic double; learning to watch over one’s karmic double; and to cast out the Ahrimanic double, and when that happens, then, then one notices one’s steps become lighter. You no longer are connected with the realm of gravity to the same degree. Eva Cliteur said at one time she was visiting the Tombergs in Redding – actually, they lived just outside of Redding – he was working there for the BBC, listening to Russian broadcasts and writing down anything of interest which was then given to the secret services. MI6, the CIA . . .

“This one time she was staying there and there was a whole Russian community connected with the BBC. It was the height of the Cold War. And Valentin and his wife Marie were invited to a birthday celebration of one of these Russian people working for the BBC, and they asked if she would like to go with them. And she did. You have to imagine this: she was seated. There’s a long table. Valentin was sitting opposite her at this table. And everybody else there is Russian. And they’re all kind of chattering away in Russian. And she was just sitting there and she then saw she was lifted up and inwardly and she saw that Valentin transform into a sort of Buddha-like being just raying out, blessing and peace into the world. And she was just in awe and wonder, beholding this. And then it was over. She kind of dropped back and everybody’s chattering away in Russian again. And she was back in normal consciousness. But this made quite an impression on me as a glimpse into this Buddha nature that is developing with this individuality The connection with Taurus of this Maitreya individuality is what I’m really wanting to bring out.

“Valentin Tomberg, apparently – I haven’t seen it, but did keep a diary of communications to him from Rudolf Steiner. And one of these communications – and I’ve tried to track it down, but I’ve not been able to put one of these communications – was basically from Rudolf Steiner to Valentin Tomberg: your task is to bring this knowledge into the Catholic Church. And then Valentin Tomberg must have had some kind of prompting from Christ himself in that direction. But you can imagine that it was an incredible sacrifice, having to leave his karmic family as it were. All the people he was connected with and then make this step which hardly anybody understood.

“The idea is that through the outer mysteries of the church – in communion and so on – you are led to the threshold. And then John, individuality, the church of John, leads you further. But there has to be some connection, and that was this sacrifice of Valentin Tomberg in taking this step, which he knew would bring him incredible antipathy. There is a parallel if you look historically, but in the inverse direction when you take, so if you look

at Valentin Tomberg as the leader of the Platonic stream, of those who came to anthroposophy and Rudolf Steiner as the leader of the Aristotelian stream. Now there was that moment in the relationship between Plato and Aristotle when Aristotle separated from the school of Plato and founded his own school. And when Plato was asked – you know, they regarded Aristotle as a sort of heretic – And they said, well, what about this, you know, science? You know what Aristotle’s promoting. And Plato said, well, it’s okay for just passing the time of day. But the real higher wisdom, this is up there. And, you know, it is not . . .Science is you know, it’s sort of in other words, like if you wanted to do a crossword puzzle, it’s a nice intellectual exercise, but you are kind of missing the glories of the divine.

“The mystery of Valentin Tomberg is so intrinsic to understanding what has happened to the destiny of the Anthroposophical Society. My life has really been about, you know, continuing this impulse and in a small way to try and make good, what happened, which is this unbelievable tragedy you could say for Anthroposophy.

“If you come into this mantric formula of Valentin Tomberg – Michael Sophia in nomine Christi – you can see Rudolf Steiner as the bearer of the Michael aspect of Anthroposophy; Valentin Tomberg of the Christ aspect through his teaching work; and then the third teacher, if we think of his individuality of John the Baptist/Raphael/Novalis, this is more the Sophia quality coming in, and I’ve been called upon to represent the third aspect for the wholeness of Anthroposophy – Michael, Sophia, in nomine Christi – but over and beyond that there is the Christ level of the whole of humanity is his concern.

“So, I have to say that nobody else really has stood for Valentin Tomberg and his key role in the unfolding Anthroposophical mission. And you know, this work that I’ve been carrying all these years on behalf of the third teacher is also, the hope is, as a healing for the work of the second teacher that has essentially been rejected. Even though he is the one who has the ability to lead us into connection with the etheric Christ. It seems that my mission is to serve this Circle of Twelve. Yes, I would put it serving the twelve somehow this seems to be my role, my mission in these various incarnations.”

The seventh miracle of Christ: the calling forth of light out of darkness, signifying the awakening of consciousness for all that is relative—relative for the soul immersed in “rest in the Absolute,” in the sleep of death.


In conclusion we can remember that in the future of the Sophia Foundation we now have before us the unfinished work of restoring the Mother, restoring Paradise, Shambala, and restoring the Tree of Life for humanity. We have our work cut out for us.

With profound gratitude to Robert for all he has brought to the world, I would like to end with a prayer. You are welcome to stand and join me in eurythmy.

Holy Mary Sophia, Thou Queen of Peace, Pray for us and bless us,

That we through Thee,

United with the Archangel Michael,

And through the power of Thy Divine Son,

May work for the redemption of the Earth and humanity. Aumeyn.

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