In THE CHRONICLES OF QI (Spacetime Warriors) we are introduced to the story of AGNIESZKA PILCHOWA, Poland's most famous bioenergotherapeutist, herbalist and clairvoyant of all times. Her tragic WWII story, seeing her death ahead of time and yet still accepting her fate instead of trying to change it, becomes the center of the Prelude that leads to her predictions about the arrival of the Lyr-ans in the year 2341 but also the war in space.
Agnieszka's supernatural abilities were visible from early years. As a child, she frequently broke into an unusual condition, in which she saw exotic places, faraway countries and never-before seen people. She was then in a somnolence and did not react to external impulses. Her siblings would stop playing with her and Pilchowa withdrew into herself, gladly spending her time outside. As she later wrote:
"I had been born a clairvoyant. Whenever I am supposed to look into the world of the spirit, I do not need to fall into a trance. I do not need to use any medications; at first, I had to close my eyes. Now, I do not even have to do this."
In the 1920s Agniezka became famous across southwestern Poland. She was not only a clairvoyant, but also a herbalist and a healer. She would prescribe herbs and diet to her patients, frequently using her paranormal skills to look into patients’ past events. She liked to sing religious songs and in her diary, Agnieszka wrote that while examining patients, she physically felt their pain. Her patients came mostly from Upper Silesia, Zaolzie and Podhale. Among the people she treated there were Michal Grazynski, voivode of the Autonomous Silesian Voivodeship as well as President Ignacy Mościcki and Józef Piłsudski. Agnes (or Agni P.), as she came to be known, shared her visions with Piłsudski; she also was invited to Belweder several times.
In the 1930s, Agnieszka became famous across Poland. Her name was frequently mentioned on Polish Radio, mostly due to the broadcasts and articles of Zofia Kossak-Szczucka, who lived in the nearby village of Górki Wielkie. Agnieszka's prophecies were widely known and discussed, with the most famous one, the Tegoborze Prophecy, published on March 27, 1939, in Ilustrowany Kurier Codzienny daily. The publisher claimed that the Tegoborze Prophecy came from September 23, 1893, but Polish journalist and composer Stanisław Hadyna in his book Through the windows of time (Polish title: Przez okna czasu) named Agnieszka as the author. The prophecy, whose author foresaw the outbreak of World War I and II.
In THE CHRONICLES OF QI Agnieszka gives the reader a glimpse into her healing methods when she treats a young boy suffering from leukemia. The herbs and mixtures she's using, even the self-magnetized water, were all very well known back then in the esoteric community of the 20s and 30s of last century. Bioenergotherapeutists and healers, not doctors (!), knew how to cure all kinds of diseases and viruses, such as cholera, the plague, MRSA, and especially the cancerous ones. No pharmaceuticals were needed. The knowledge that existed back in the days was still based on the extraordinary herbal medicine books of the medieval ages.
EXCERPT FROM THE CHRONICLES OF QI (Spacetime Warriors): Page 109 - 111
"On a hill in beautiful Wisła, Cieszyn Silesia, Southern Poland, stands the spacious villa Sfinks (Sphinx) of Agni and her husband; sticking out of the picturesque landscape in a complementary manner, surrounded on all sides by lush greens in the form of trees and grass, stretching into every direction.
Since the 1920s, Wisła has become a vortex point on the esoteric map for the influences of different nationalities and denominations. It is a center of esoteric publications, among which the Odrodzenie (The Revival) and Hejnał (The Bugle Call) are the two main magazines that discuss on important topics such as alternative medicine and related fito-therapy as well as astrology and spiritual advice.
Vila Sfinks is a meeting place for Agni’s spiritual followers and patients who seek guidance or are sick and need to be healed. The row in front of the house grows every minute. On the entrance door hangs a sign: ‘Hejnal Spiritual Knowledge Office’, with a black and white image of a man reaching out towards the brightened moon.
The Hejnałmariacki, also known as the St. Mary’s Trumpet Call, is a traditional, five-note Polish anthem closely bound to the history and traditions of Kraków. It is played every hour on the hour, four times in succession in each of the four cardinal directions, by a trumpeter on the highest tower of the city’s Saint Mary’s Church. The noon performance is then broadcast via radio to all of Poland and the world.
Agnieszka and her team therefore decided to use the symbolism of the Hejnał for their own monthly esoteric newsletter, the Hejnał Spiritual Knowledge. Since its founding, the newsletter has attracted many believers from all over Poland to come here and get a firsthand help.
That’s how, over the past years, Agni has made a name for herself as a herbalist, healer and clairvoyant, after having returned from Czechoslovakia, where she participated in a series of scientific experiments at the University of Prague and proved her precognitive ability to see events before they happen. President Tomas Masaryk and his daughter Alicia were so impressed by Agni that he even asked her to stay in Prague and work for him. But she refused and instead went back to Wisła.
The reason why Agni has become such an icon of Poland’s pre-war esoteric scene and as a healer is because she understands illness as a part of a bigger cosmos. Her way of healing people includes explaining to them what part an infection or a wound play in their very own cosmos. It’s her vision of the world as a constant back and forth between good and bad, dark and light, day and night, health and suffer.
In her opinion, we are to be ill because we create the ‘Small Cosmos’, in which we live and are subject to attacks by the darkness. Healing therefore follows the step-by-step elimination of this Small Cosmos by leading the evolution of one’s Qi towards the spiritual world. That’s how a person’s mind firstly understands his/her suffering as part of the process to then be able to activate the neurons for self-healing.
Agni deeply believes that the cause of an illness is the impact of demonic spirits which are not only inherited by blood but mainly emerge through projections of manipulated thoughts and emotions that will become strong enough over a period of time to transform themselves into self-conscious entities she refers to as ‘Elementals’. The Elementals then begin to feed of the Qi, sucking out the life of a human being.
In her experience, these dangerous shadow creatures can only be seen through the eyes of the spirit while we are in a dream-state, where the veil between two worlds is thin enough to be explored and confronted.
Agni’s teachings circle mainly around Karma and the creation of the world in connection with the health of our body, mind and soul. In her view, man was created as an ideal spiritual being at the beginning of the cosmos, owning a variety of extraordinary demiurgic powers. But because every conscious soul possesses a free will, actions suddenly started to deviate from the original divine goal and the ‘Source’, forcing the collapse of humankind into matter and therefore giving fuel for the rise of a Small Cosmos.
These past events therefore created a cosmic, pre-programmed pattern in the lives of each human being, manifesting in their unhealthy choices and illnesses they suffer throughout their reincarnations. The only way out of this karmic cycle would be faith in the cosmic Christ and to understand and join his higher realm of the Christ consciousness.
That’s why Agni always stresses in her session with clients that any illness is curable if not connected with the Karma. Meaning, as a healer or doctor, one must firstly recognize the patient’s individual human Karma in order to facilitate the best treatment possible.
In her opinion, we shall search for and realize our karmic traces which are able to cause a variety of ailments, wherefore the overall treatment of a patient cannot be limited to a medical solution but must include a spiritual examination of past lives as well, in order to break the series of transgressions that is burdening body, mind and soul in the current reincarnation.
However, according to Agni, not all burdens can be completely cleansed or eradicated in one lifetime and must be treated over a course of many lives as a result of terrible deeds. This purification of the soul cannot only be achieved through difficult experiences in life but also serious illness which acts as a ‘karmic template’ that materializes in form of a severe genetic disease, a chronic virus or sudden disability."
The myth of the creation of the world and
THE CONQUEST OF KARMA
The advocates of esoteric movements that developed in the second half of the 19th century devoted much of their time to presenting a new version of the cosmogonic myth that was supposed to be the result of contemporary scientific knowledge and traditional religious beliefs. Its most famous variant was the concept of evolution, popularised in the writings of Helena P. Blavatsky (1831-1891) and by the anthroposophist Rudolf Steiner (1861-1925).
The key assumption of these narratives was the idea of evolution of the Absolute which brought the dramatic fate of the world and man. The materialization of the spiritual reality was a consequence of this process. This esoteric concept of evolution became one of the variants of the progressive myth that was so prevalent in Western civilization. Agnieszka Pilchowa also drew on the esoteric notion of evolution, but in her writings she refers primarily to the Gnostic and Christian idea of the fall and includes it in her cosmological myth. In describing the process of the world’s creation, Pilchowa emphasized the extraordinary demiurgical potential of man – since the myth expressed in her books began long before man adopted a material form. According to this concept, in the beginning, man was a spiritual being endowed with a powerful will capable of creating worlds. The cause of the fall was the will of those luminous creatures that contributed to the creation of the “Small Cosmos” – a degenerate world, incompatible with the original divine plan. Pilchowa described the “Small Cosmos” by referring to the metaphor of illness:
"We have created a malevolent cancer, growing by the power of our will in the place where the divine worlds were supposed to flow. We have superficially created for ourselves a new paradise that transforms slowly into our hell. There we gave Darkness, Suffering and Death the right to live. Whereas in the Universe of the Heavens joyful harmony prevails, in our cosmos there is an increasing prevalence of dangerous clashes, cataclysms and conflagrations, in which many souls tremble, fearing their annihilation."
The key to this interpretation can also be found in the occurrence of many illnesses that were supposed to be connected with attacks of the lower spirits. For Agnieszka, the right kind of evolution meant the extinguishing of the material “Small Cosmos”, which would allow the suffering beings imprisoned within it to be able to return to the world of the divine pleroma.
The vision of overcoming the fall, in Agnieszka’s narrative, includes two main themes. On the one hand, it is faith in the cosmic Christ; on the other, she uses the concepts of reincarnation and karma, which, however, were only distantly related to the original terms functioning in Dharmic religions. The first theme was emphasized in a text whose coauthor, Mirjam, was said to be one of the spiritual carers of the Clairvoyant of Wisła.
Agnieszka describes the creation of the world, inscribing it within the scheme of the esoteric mythology developed at that time. In her narratives, man was created in an ideal spiritual form at the beginning of the cosmos. At that time he was supposed to have extraordinary demiurgic powers. However, the free will of these beings made their actions deviate from the original divine goal. This was, at least according to Agnieszka, the story of the collapse of humankind into matter, culminating in the emergence of a Small Cosmos. These distant events have an extension in the lives of each human being, in his/her unsuccessful choices and in the illnesses he/she suffers.
Coming to the world of Christ was to reverse this situation. However, according to this narrative, people are not prepared for such a change and it is only the arrival of the New Era that can alter this situation. Faith in the cosmic Christ in the narratives of Agnieszka Pilchowa did not stand in contradiction to the beliefs of reincarnation and karma. Agnieszka often stressed that illness is curable if it is not connected with karma. In her opinion, recognizing one’s individual human karma was a very important aspect of treatment. She claimed that karma was “our faults, our sins”, whose sources should be sought in all wrongs caused from the beginning of the fall of mankind. According to Agnieszka, each person carries in his subsequent incarnations such karmic traces which can cause various ailments, hence treatment cannot be limited to medical interventions but must also have a spiritual character. This was based on the assumption that karma is the entire series of transgressions – collected in the continuum of reincarnation – that burden people. Not all these burdens can be cleansed in one lifetime; most of them, especially if they are the result of some terrible deeds, are cleansed over the course of many lives. This cleansing is achieved through difficult experiences and, above all, illness. Agnieszka spoke also about “karmic templates” that manifest themselves as illnesses, often infectious and exceptionally severe. She described this in a very suggestive way:
"A dirty wave of low instincts has swept through all countries under the cover of beautiful slogans: freedom, equality, brotherhood … Do not seek the culprits among those who wrongly govern the earth’s treasures and wrongly distribute them. The greatest culprit of his own misery is each individual, and the more someone is burdened by karma, the more he is crushed by poverty around the earth – but in this immensity of suffering he can become a spiritual giant when he humbly and competently shakes off his evil and transform into good."
Agnieszka was convinced that in the spiritual development and reincarnation of life it is possible not only to cleanse but also to be completely free from karma. In her opinion, such incarnations of specific people, who are already completely independent of karmic law, are also possible. Significantly, Pilchowa also thought that the behavior of some dangerous spirits may be associated with karmic deposits, and their attacks are not only the expression of aggression, but a kind of purifying and necessary suffering. This is what she wrote about one of them:
“Maybe he is suffering from an old burgeoning guilt, otherwise the higher powers would not have let that evil demon prowl among people in such a way.”
This situation was to indicate that disease is in fact the repayment of an old debt rather than an injustice of fate. Agnieszka Pilchowa repeatedly commented on karma in this spirit and, it seems, significantly enriched thinking about this issue in the Polish esoteric milieu, in which theosophical interpretations of karma prevailed. She also claimed that the unknown causes of illnesses that are difficult to cure usually turn out to be associated with their deeply concealed karmic origins.
ALTERNATIVE MEDICAL ADVICE
According to Agnieszka, man, especially in his bodily form, is not completely defenseless against the consequences of the cosmic fall, hence has preventive and curative measures at his disposal. As we have already mentioned, it was important for Agnieszkato embed various ideas in practice. Such practice was for her to use everything that is best in the space of this world. One aspect of this defense is a “positive” course of action aimed at caring for one’s health and keeping in good physical condition. The Hejnał publication in particular contains a great deal of good advice from Agnieszka Pilchowa, as well as recipes for various syrups or ointments which can be made at home.
She wrote, for example, about honey as a nutritional and therapeutic agent, the application of rose hip, and olive oil from Nice and its remarkable health properties. It seems that she was one of the first people in Poland to promote the benefits of the Mediterranean diet.
At the same time, she actively demonstrated the benefits of homegrown plants (e.g., apples). She also mentioned the benefits and, at the same time, the side-effects of sunbathing. These tips do not differ substantially from other contemporary literature giving advice in the field of alternative medicine, which had already become very popular at that time. The ultimate goal, however, seems more profound than merely to promote the idea of a healthy lifestyle. An illustration of Agnieszka Pilchowa’s outlook on health issues, which went beyond the maintenance of bodily health per se, may be her dealings with Wincenty Lutosławski, traces of which can be found in the correspondence between them. This example clearly shows how, in practice, Agnieszka regarded a person who came to her with physical and spiritual problems, and how she treated the relationship between herself and her “patient”.
From the surviving letters we can assume that the Polish philosopher expected to receive from Agnieszka opinions and advice on life issues – in particular, the problems that he was struggling with. He also expected that, as a clairvoyant, she would unveil the mystery of the future and point him towards the proper course of action. However, what is clear from Agnieszka’s letters is that she was not able to meet Lutosławski’s expectations. What stood in the way was the inappropriate relationship between them, as well as Lutosławski’s attitude of entitlement. After one of her meetings with the philosopher, Pilchowa wrote in a letter to him:
“… because I had such a clear answer in spirit to your inquiries, yet it became so strangely entangled in my mouth more so that with anyone else I have ever spoken to … you demanded from me the impossible.”
In another letter, responding to Lutosławski’s various allegations, and commenting on the fact that he had referred to her as a “silly fortuneteller”, she wrote:
“If Father addresses me with such coldness, how can I clearly see everything in his life as he asks of me?”
If the patient manifested a negative emotional attitude, therapeutic treatment was not possible.
“May Father’s anger wane, for otherwise how could I magnetize and help, as I would gladly do.”
These small examples clearly show that the process of repair or insight always worked in relation to the person in need. In fact, the good quality of this relationship, as well as the right attitude of the “patient” and a willingness to cooperate – a certain humility in the approach to both the clairvoyant and the messages communicated by her – were the basic conditions defining the field of cooperation between herself and the patient.
There is a good illustration of this in the next letter from Agnieszka to Lutosławski, in which the clairvoyant states that “having been asked to cooperate with you, Komenjusz said that he would agree to this only if you were to shake off some traces of impropriety”. Once again, it is true that Agnieszka was the “causal factor” behind the act of healing but its effect depended on the attitude of the patient and without his efforts there would be no positive outcome. “Thank you for the nice reception,” wrote she to Lutosławski after another meeting, apparently positive. “I really understood and sensed a spiritual communication.”
The relationship with the patient created a framework that defined the extent of Agnieszka’s capabilities. Good spirits also circulated within this framework, according to the philosophy of clairvoyant treatment, who provided the necessary knowledge with which to give help. She wrote in a letter to Lutosławski:
"Today Komenjusz told me, and a few other good spirits in the world, that I should not hesitate to establish closer contact with you, because they would like you to stay longer on earth, so I would hurry to help, especially since the time is drawing near for you to depart from your body, at which point it would be difficult for you to take control of this body. In the middle of March, the karmic template might already confine you to your bed. Therefore, in the light of such information, I take it upon myself to help you …"
Her therapeutic procedures included naturopathy, elements of occult medicine, and magic. All had equal weight in Agnieszka’s system and all influenced the physical and astral body. In the case of Lutosławski, the spirits recommended that “after the previous magnetizing of the body” he should employ “more with naturalistic means to strengthen the physical cells and to energize the astral body’s tenderness”. It would seem that Agnieszka Pilchowa’s communiques contain many elements of magic – for example, when she describes the therapeutic effect of rainwater, emphasizing that spring rains in particular, whose clouds act as condensers, bring cosmic energy to earth. Similar in tone are her encouragements to warm the feet with dew and her suggestions on how to find other sources of cosmic radiation.
However, for Agnieszka, such conduct was equivalent to a return to nature, considered to be the space in which divine power is manifested. As a Christian, she judged magic extremely negatively. She wrote, for example:
“All magic consists of the dark forces of nature and of evil spirits, and again medicine produced from nature can overwhelm the human body with the poisonous influence of black magic.”
This assertion is a clear testimony that the perspective of esoteric and perennialist Christianity was, for Agnieszka Pilchowa, decisive. This may seem contradictory with respect to what has just been said about the various curative strategies (as well as recommendations to use vaccines – mentioned in a following Blog Post) proposed by her.
However, Agnieszka's worldview, as well as that of many other representatives of esoteric trends, is paradoxical by its nature. Agnieszka, in her own vision of the world, sought to rationalize and reconcile beliefs that are contradictory and present them as coherent.
[Source : Izabela Trzcińska – Agata Świerzowska: Agnieszka Pilchowa’s Views and Concepts]