When a child is approached not as an incarnating spiritual being but as a bundle of behaviours, neurological “deficits,” or biochemical malfunctions, the deepest truth of their being is denied.
When a child is approached not as an incarnating spiritual being but as a bundle of behaviours, neurological “deficits,” or biochemical malfunctions, the deepest truth of their being is denied.
This is not merely a conceptual error — it is an ontological violence: the meeting point where their I expects to be recognized is instead replaced by a phantom.
The child, still close to pre‑earthly memory, experiences this as a kind of soul‑suffocation.
In such an encounter, there is a clash between the innate sense of truth in the child and the imposed materialist mask.
The only way for the child to survive this intolerable falseness may be to withdraw the I from full earthly participation.
This withdrawal can look, from the outside, like “autism,” “non‑responsiveness,” or “self‑isolation,” but inwardly it can be a desperate act of self‑preservation of the eternal core.
The people who enact this stance — often with “good intentions” — can function, spiritually speaking, as an unconscious clergy of the adversaries.
They administer a worldview in ritualised forms: diagnostic protocols, behavioural conditioning, “normalisation” therapies.
These are not neutral — they are liturgies of the anti‑human, serving to make the soul conform to a soratic picture of the human being: functional, mechanised, and severed from the spiritual.
Lucifer might mislead by idealising the child or detaching them into fantasy.
Ahriman might enclose the child in rigid systems and metrics.
But the soratic thrust is to destroy the truth‑link between the child’s I and the world, replacing it with an alien, anti‑human image, so that the child comes to doubt the reality of their own being.
If this succeeds, the child’s incarnational path is sabotaged not by distraction or distortion, but by an emptiness where recognition should be.
To meet such a child truthfully requires a reverential listening to their being, even beyond outward expression.
This is not merely empathy — it is an active ontological recognition: “I behold you as you truly are, even if you cannot show yourself outwardly right now.”
Such recognition can begin to call the I back into the body and into trust with the world, slowly repairing the tear caused by the materialist phantom.
