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Archangel Michael:
The Fiery Thought King of the Universe
How Can We Know Him? Part
By: Bill Trusiewicz
October 06, 2011
On the one han we !ight thin" it presu!ptuous to reco!!en a
conscious relationship with such an e#alte being as an Archangel
li"e the title suggests. But on the other han our own thoughts are
so!ething with which we are inti!ately fa!iliar an the fact that
the being who has been calle The Fiery Thought King of the
Universe wea$es in an out of our thought%worl !ight !a"e it not
&uite so ifficult to i!agine. As is often the case, once we begin to
e#plore so!ething new an start to gather concepts or inner pictures
connecte to it, we isco$er facts with which we alreay ha$e a
certain fa!iliarity, an are thus able to fin a certain 'foothol( on
our new path of e#ploration. )o the natural thing woul be to
in$estigate so!e of the facts that spiritual science presents us with
concerning the being we usually call Archangel *ichael in an effort
to begin, or to further, our conscious connection with hi!. *y
intention in writing this article is not to be co!prehensi$e, ealing
in epth with the !ultitue of aspects that !ight be note in
connection with the being of *ichael, +that woul ta"e !any boo"s,
but to e#plore -ust a few salient points, each in a series of articles on the sub-ect, in a li$ely
!anner that !ay sti!ulate us to a fresh awareness an further e#ploration. . e#pect !uch of this
to be fa!iliar to those who are stuents of spiritual science an offer it si!ply as a reflection
ai!e to sti!ulate an enli$en our thin"ing.
/specially in our present worl crisis it is essential to align
oursel$es with *ichael0)t. 1eorge to enable us to o$erco!e
all that is of 'the e!on( or 'the ragon( that woul rear its
hea in our ti!e. 2footnote: )t. 1eorge is a legenary
character that has aptly capture the spirit of *ichael. 3e
has been epicte countless ti!es in 4hristian churches,
an is $enerate as a saint in !any traitions incluing the 4atholic, /astern Orthoo#, Anglican
an Oriental Orthoo# churches. .n one of the !ost popular portrayals of )t. 1eorge, he is
!ounte on a horse an slaying a ragon with a spear, often with a young $irgin in the
bac"groun.5 6e can co!e to "now *ichael in truth an in reality by ta"ing into our hearts what
we ha$e in our heas concerning hi! an tenerly nourishing those war!, wiso!%fille
thoughts. .f we o this we will soon see the light of his wiso! !ount into fiery
fla!es of will that can allow us to fulfill the tas"s that are incu!bent upon us in concert with our
friens an co%wor"ers in the wor" of *ichael04hrist at this crucial ti!e when the *ystery of
/$il unfols together with the 7eappearance of 4hrist in the /theric. .t is !y fer$ent hope that
these wors !ay en"inle in us a renewe hope, an unsha"eable faith an a sure strength,
e!powering us by the will of *ichael%)ophia in the na!e of 4hrist to 'stan fast in the liberty(
that has been grante to us as our inalienable right an to share with the worl the blessings of
that freeo!.
88888888888888888888
. always li"e to begin with na!es. There is !uch in a na!e that bears loo"ing into. An the
na!e *ichael gi$es us a goo point of eparture to eepen our in$estigation beyon the pale of
orinary thoughts. *ichael is a 3ebrew na!e that essentially consists of three separate wors
that correspon to the three syllables of the na!e9*i%cha%el. :ot to get too technical, the
3ebrew wor mi, pronounce li"e *;, is the in&uisiti$e particle !eaning 'who<( Ke,
pronounce li"e =A;, is the co!!on particle !eaning 'li"e( or 'as.( An El is the abbre$iate
for! of /lohi! +pronounce si!ply as '>(, !eaning 1o in the plural an referring to the
)pirits of ?or! or the creator gos referre to in 1enesis: '.n the beginning 1o 2/lohi!5
create hea$en an earth@( Aut these three wor%syllables together an you get *i%cha%el:
'6ho is li"e 1o<(
The first clue that !ay stri"e us here is in the '!i( that is an 'in&uisiti$e particle(9which
!eans that it poses a &uestion. 6e can reasonably assu!e, an it al!ost goes without saying,
that there is so!ething about our 'Thought =ing( here conceale +or re$eale, that gi$es us the
opportunity to penetrate beyon e$eryay thin"ing in the posing of the &uestion '6ho is li"e
1o<( This &uestion is not !eant to be answere with a si!ple piece of infor!ation li"e: 'Besus(
or 'one of the prophets(9an into which we fail to in&uire further. 6e coul answer the
&uestion that way an we woul be correct but we woul !iss the point. .t is instructi$e to
realize that we play this ga!e with oursel$es continually when we as" &uestions9the ga!e of
question and answer. .f you thin" about it you realize that it is a chilish ga!e. ;ou as" a
&uestion an you get an answer an then you go on to another &uestion, etc., etc. 6e li$e in a
ti!e when this ga!e is playe all too often an where you woul least hope it woul be playe
9in eucation, science an in politics9where eeper answers which are sorely neee are not
often countenance, where superficialities pass as wiso! in the popular !in. 'Besus,(
'Buha( or '/li-ah( !ay be 'li"e 1o( but these are not the "in of answers that can lea us to
a reasonable !eaning of what the first syllable in the na!e *i%cha%el enotes.
:one of us is i!!une fro! this criticis!. 6e ha$e all been i!!erse in a cli!ate of
superficiality that stans &uite securely before the stuent of spiritual science, as !uch as anyone
9an that often goes &uite unnotice. 6e !e!orize spiritual scientific infor!ation, often
without for!ing a real inner connection to it. 6e carry a great eal of infor!ation that we only
possess by !e!ory an we carry on a social life in connection to such !e!orize infor!ation.
6e ought to as" oursel$es what part of that infor!ation we truly connect with spiritually9what
part of our "nowlege is 'li$ing<( An what part o we truly possess as our own< Co we rely too
often on &uoting authorities< Or can we spea" with authority as true '"nowers( oursel$es< Of
such things we ought to be $ery clear because they point us to the only true founation within
that -ustifies thin"ing of oursel$es as serious stuents of spiritual science.
)o, to get bac" to the 'in&uisiti$e particle( sub-ect, we coul say that, technically, the na!e
*ichael shoul be written with a &uestion !ar" after it9*ichael< Although !ost of us woul
li"ely forego the so!ewhat o written technicality of using the &uestion !ar", it woul ser$e us
well to re!e!ber that if we use the na!e correctly, it oes in fact appear written there in
in$isible cos!ic script whether we write it or not.
One of the !ost basic principles of spiritual science is foun in the recognition of thin"ing in its
higher formwhat we often call 'li$ing thin"ing.( To arri$e at li$ing thin"ing, we !ight
consier the &uestion pose by the in&uisiti$e particle 'mi!" which is translate as #who!" +the
first syllable of *i%cha%el, as a pro to our orinary thin"ing, to enli$en it to a !ore attenti$e
state. 7ight own into the construction of the na!e *ichael, we are pointe away fro! what
!ight beco!e 'a ea fact( to rather9a li$ing acti$ity. 3is na!e itself is a &uestion an not an
answer9not a thing but a ee. 6hat if we applie this &uestion to all of our "nowlege as .
began to suggest abo$e in the &uest to our beco!ing true '"nowers<( 6hat . !ean by this is:
who or what is it that lies behin the wors, the factual representations that we gather in our
stuies an that we !e!orize in our search for "nowlege< Or we !ight as": 6hy o we see" at
all< 6hat is it that we see" in all of our &uesting for wiso! an "nowlege< /ssentially, it is 'to
"now 1o,( or perhaps better state9'to "now the spiritual founation of things.( This is not an
o$ersi!plificationD it is a profoun truth9an ieal. As spiritual see"ers we shoul not be loo"ing
for answers in the orinary sense9beco!ing satisfie with bits of fact. ?acts are ea if they are
not stepping%stones to !ore penetrating &uestions an further answers. )o, we can reasonably
i!agine that if we apply this &uestion in all of our thin"ing we will reach the unerstaning of
1o or the spiritual founation of things. )uch eclarations will ine$itably soun absur fro!
the perspecti$e of e$eryay thin"ing, but they are true ne$ertheless. 6hat . suggest is not so
issi!ilar to what 7uolf )teiner suggeste with regar to thin"ing when he sai: '/$ery iea
we hol that oes not beco!e an ieal slays a power within us.( 6e can guess what power it
slays: 'The *ichael Aower.( 6hen our thoughts rise to the ieal they ha$e a force that is
ti!eless an uni$ersal. An if they are li$ing, they will be i!bue with will an will burn with a
fiery force within us that is ino!itable. 3ere, perhaps, we can begin to see what thoughts rise
up to 1o, what thoughts are *ichaelic, what thoughts answer the &uestion '6ho is li"e 1o<E
6ith these ieas we can begin to ha$e a sense of what to be loo"ing for in ter!s of a relationship
with *ichael. 6hen referring to *ichael we are always referre to ways of thin"ing an
percei$ing that ha$e this 'in&uisiti$e( character, that onFt stop at ter!s an facts but press on to
essences an beings, the 'ieals( of thin"ing that can be e#perience only by li$ing thin"ing.
Thus far, we ha$e e#plore so!ething of what is in the na!e *ichael through a si!ple loo" at
the 3ebrew wors that constitute his na!e, to raw out a spiritual !eaning applicable to our way
of "nowing, an which, . hope, challenges us to better "now oursel$es. Another significant wor
that has been use in connection with *ichaelFs !ission in our present, Gth cultural epoch, of
which *ichael is currently regent in his Archangelic function, following Archangel 1abriel who
precee hi!9is Universality$ *ichael is a proponent of uni$ersality. .n his role as the ruler of
4os!ic .ntelligence, uring the perio i!!eiately preceing the *ystery of 1olgotha, *ichael
brought about an unpreceente fusion of cultures. 3e seee )outhern /urope, Asia *inor an
:orth Africa with Aristotelianis!, largely as a result of the con&uests of Ale#aner the 1reat.
An he subse&uently facilitate the unification of the cultures of 7o!e, 1reece an the 3ebrews
to pro$ie a platfor! of recepti$ity for the !onu!ental e$olutionary e$ents of the *ystery of
1olgotha. This was one to prepare for the uni$ersal culture of the future that began with the
4hrist e$ent an was to blosso! in the far istant future with the so%calle Ahilaelphia culture
of 'brotherly lo$e( an finally with the :ew Berusale! ieal co!!unity.
.n the ter! universality, we ha$e to get to the bac" of a great eal of abstraction. ;es, *ichael
coul guie worl e$ents fro! his hea$enly perspecti$e to ha$e the effect of uniting cultures so
that the 4hrist !ight fin fertile soil for boy, soul an spirit a!ongst the 7o!ans, 3ebrews an
1ree"s respecti$ely. But what oes this tell us about our ti!e< 6hat oes his acti$ity !ean, in
e$eryay ter!s, for our li$es< 3ow !ight an Archangel, who is actually &ualifie for wor" as an
Archai or Ti!e )pirit, wor" with us an in us toay< .n other wors, as !y title puts it: 3ow can
we "now hi!<
Hni$ersality in respect to the wor" of *ichael in our ti!e is so!eti!es referre to as
'cos!opolitanis!,( at ter! that has certain social connotations. Accoring to the ?ree Cictionary
that one can access online, cos!opolitan is efine as: %ertinent or common to the whole world$
This is close to the O#for /nglish Cictionary efinition: &elonging to all parts of the world.
6i"ipeia actually offers a goo alternati$e: 'osmopolitanism is the ideology that all (inds of
human ethnic groups )elong to a single community )ased on a shared morality$ These are goo
but . also li"e the si!ple iea of the universal human )eing with which we are fa!iliar in 7uolf
)teinerFs writings an lectures an also in his, an /ith *arionFs well%"nown sculpture, by that
na!e9'The Hni$ersal 3u!an Being,( also referre to as 'The 7epresentati$e of 3u!anity.(
*ichael, the ruler of cos!ic intelligence, always relates to the uni$ersal hu!an being. 6e coul
say that outsie of this reference point there is no *ichael intelligence. /$ery thought or acti$ity
that applies to hu!anity an relates only to ini$iuals or groups or nations an nationalis! is
sub%*ichaelic. Ahilosophically this is a fairly palatable iea9we rise in lo$e an unerstaning
as 'one worl being( out of the !any. .ealistically, we rise abo$e nations an peoples an we
'war no !ore( as the followers of *artin >uther =ing Br. were wont to say in the 1I60s. 6e
e!brace an forgi$e all peoples an nations seeing the! as i!portant, essential facets of our
picture of hu!anity. That !eans .sla!ic nations as well as so%calle '4hristian( nations. .t
!eans ictatorships an socialist nations. .t !eans the so%calle thir worl an e$eloping
countries. But in this broa fra!ewor" we are, of course, ne$ertheless, loo"ing at ini$iual
hu!an beings.
.nterestingly enough, when a *ichaelic perspecti$e is being e!brace an we are holing all
nations an peoples in !in we isco$er the parao# of fining the uni$ersal not in ter!s of the
great !asses of hu!anity but in ter!s of ini$iuals9of seeing e$ery hu!an being as an
ini$iual. 6e !ust e!brace the whole to see the ini$iual. Hntil we can e!brace all, accept
all, lo$e all9as 4hrist lo$e us9we ha$e not arri$e at uni$ersal ini$iualis!, we ha$e not
got the uni$ersal in us. The scripture says that 'while we were yet sinners, 4hrist ie for us.(
6hen the pain of the worl beco!es our pain an when our pain is lifte up to the i$ine then
we can begin to pray a *ichaelic prayer. 6e can begin to thin" *ichaelic thoughts. Our
ini$iual uni&ueness, our 1o%gi$en self is the gift to all of hu!anityD an hu!anity in all of its
sufferings an successes is the gift to our uni&ue sel$es. Our ini$iuality is not for us alone but
for the whole. 6hat is uni$ersal goes co!pletely beyon groups, beyon i$isions to the One9
to the 'All as One( an to the 'One within us.( The root of the wor uni&ue is 'one.( The One
that we are spea"ing of is the uni$ersal One. . capitalize 'One( in this case because we ha$e
arri$e at the 'ieal( of the iea9the being behin the concept. 3ere we arri$e at the center by
ta"ing in the outer!ost periphery, so to spea". Only by e!bracing all can we arri$e at the center
point in the ini$iual '..( 3ere we arri$e at the uni$ersal ini$iual9the '.( that e!braces all.
A capitol iea.

:ow, we ha$e a slightly less abstract picture9e!bracing the All to arri$e at the One. . ha$e
!entione lo$e an pain but e$en these are abstract ieas. 3ow o we arri$e at the uni$ersal
ini$iual through lo$e an pain< '.ni$iual( has that wor 'i$ie" in its midst we !ight say.
Our natural tenency is to thin" of ini$iualis! as self%intereste egois!9a force that i$ies
an separates into nations an peoples an groups of countless sorts. This being the case, how
oes the uni$ersal get insie of the ini$iual< *ichael can help us here. 4hrist coul see the
potential in e$ery hu!an beingD he coul see the buing, blosso!ing gift of 1o in us. 3e was
an is able to see the spar" of i$inity that is our hu!an birthright as chilren of 1o9inherent
in us. 4hrist coul see our spirit self that is incorruptible, in our natureD it is this within us that he
ca!e to reee!9to 'cash in,( so to spea". 6hile we li$e out our waywar nature in large part,
'oing that which we woul not( as )t. Aaul says, 4hrist is able to see us ne$ertheless. 3e is able
to connect with our 'unfallen( part. Our i$ine nature has to be reee!e since it has been
'capture( within our earthly nature an re!ains i!prisone there9asie fro! his inter$ention.
This i$ine spar" is what we ha$e in co!!on with all of hu!anity: it is uni$ersal. Together we
all are 'one new !an( in the consciousness of our i$ine hu!anity, as )t. Aaul re!ine the
/phesians, by the 'brea"ing own 2of5 the wall of partition between us,( which 4hrist
acco!plishe on the cross.
*ichael9as the '6ho is li"e 1o<(9carries out this 4hrist initiate an enli$ene 'way of
seeing( in us. As we recognize the i$ine spar" in each ini$iual an grasp it in our thin"ing,
not -ust theoretically, but in actual aily life9acting on that "nowlege9we participate in
*ichaelic acti$ity an in thought that is i!bue with will forces91oFs will forces. *ichael is
so!eti!es also calle 'the countenance of 1o.( 3is 4hrist%li"e countenance sees us9sees into
us to the ieal, uni$ersal, ini$iual in our eepest nature. The only way to see hi! is through his
gaze upon us. )piritual "nowing is li"e that: '6e shall "now hi! e$en as we are "nown by
hi!@face to face@( as )t. Aaul tol the 4orinthians. 6e can only "now hi! through his seeing
us, through his "nowing usD this is how we are initiate into the *ichael school.
This brings us to the ne#t, what we !ight call, imperative incu!bent on e$eryone who is a
stuent in the school of *ichael. As stuents of the *ichaelic intelligence we are calle to
'!irror the highest in the other.( To a$oi again the ine$itably abstract nature of such
pronounce!ents let us consier for a !o!ent the potential i!pact of '!irroring the highest in
the other.( 6e all are so uni&ue as ini$iuals an as such there is a great eal of suffering we
each enure -ust for being 'who we are.( That !ight soun li"e a trite saying but it is actually a
profoun reality one that selo! gets the attention it eser$es. There is, of course, !uch
superficial tal" these ays in the real! of psychology in the social sciences an e$en in eucation
about 'self estee!( an such, which falls far short of oing -ustice to the profunity of the self%
pain of the hu!an ini$iual who is a species unto hi!0herself. 6e !ight as" oursel$es: 6ho
has really recognize us< 6ho has seen us in our eepest nature< By who! ha$e we been truly
ac"nowlege<
:aturally spea"ing, we woul e#pect our parents to be able to '!irror our highest self( but rare
is the parent who is also the 'spiritual parent( of his or her chil an able to recognize the true
spiritual self of their offspring9only a self%realize person of the *ichael )chool can o this. .n
our age we are left &uite alone to isco$er oursel$es. 4onsier how ifficult it is for us as
ini$iuals to 'fit in( to !oern society. As spiritual e$olution progresses, increasingly, we will
fin ini$iuals who onFt feel co!fortable or perhaps . shoul say 'at ho!e( in the panora!a
of -obs, for instance, that is generally a$ailable in toayFs '-ob !ar"et.( As we ini$iuate, to use
BungFs ter! for incarnating the self, the -ob !ar"et loo"s less an less attracti$e an offers less
an less what we !ight call 'a sense of fulfill!ent( to the ini$iual. Apart fro! a !inority of
ini$iuals who choose careers in the arts pursuing a highly uni&ue '$ision,( or through special
types of research grants are able to o pioneering wor", we struggle to be creati$e in a
!ar"etplace that is not generally hospitable to our own uni&ue for! of creati$ity. A great eal of
suffering is the lot of the ini$iual in society. 6hat is re&uire in our ti!e is for each ini$iual
to car$e out his or her own niche in the !ar"et an in the worl. /$en self%e!ploy!ent is little
consolation although it oes offer !ore freeo! to choose an e#press oneself as an ini$iual
but a business re!ains within the conte#t of a largely unenlightene greater business worl. The
worl oes not offer 'a ho!e( for the soul of the ini$iual see"ing self%realization in the sense
of birthing their uni&ue gift to hu!anity out of the!sel$es.
An what of the spiritual researcher< Anyone who has !ae any progress along the path of
personal spiritual research "nows that it is an aruous path an the loneliest of all paths. This is
where the suffering an pain reaches the eepest le$els within the hu!an being, where the
loneliness is not for lac" of hu!an soul contact but for spirit recognition or spirit
ac"nowlege!ent. The spiritual researcher encounters the !ost ari esert an has to wait for
years, or ecaes or e$en until another lifeti!e for ac"nowlege!ent9to see the -ust fruits of
their efforts. This is true especially in an era li"e ours when the greatest souls are the least
unerstoo an what reigns in the public sphere is the !ost banal an base 'least co!!on
eno!inator(9what has the !ost appeal in the !ar"etplace. 1reat souls li"e 7uolf )teiner, for
instance, for all of their apparent outwar success, ine$itably ha$e great !isgi$ings about their
effecti$eness. 6ho can oubt that 7uolf )teiner woul be greatly isappointe with the !eager
growth9to ate9of the spiritual fruits he seee in the worl< /$en gi$en a certain outwar
success, it is little consolation to a iscerning spiritual $ision when inner spiritual fruits turn out
so spare.

An let us not be elitist in ter!s of spiritual researchers9in a sense e$ery see"ing soul is to
so!e e#tent a spiritual researcher an suffers as such. . "now that . a! stretching the !eaning
here but bear with !e. 4ontinuing in the 'in&uisiti$e( spirit, let us as" so!e !ore &uestions: 4an
you or . see the 'spiritual researcher( in our neighbor< ?ro! a broa e$olutionary perspecti$e we
unerstan that e$ery soul is on the sa!e path9this is what we co!e to unerstan in the school
of *ichael. 4an you see an feel the cry of the spirit, the see"ing soul within your fa!ily
!e!bers, your class!ates or co%wor"ers< 4an you see beyon the soul sic"nesses in those
aroun you to the hungering ini$iual who is, in his or her !ore%or%less enlightene way,
see"ing for the fulfill!ent that only the spirit can bring< 4an you ha$e co!passion for souls in
i$erse conitions of soul an spirit sic"ness< .f you can then you are wor"ing with *ichael, you
are a co%wor"er with hi! an you "now what it !eans to '!irror the highest in the other.(
To be 'seen( by another, in the sense that . a! see"ing to e#press, is !onu!ental in a hu!an
life. 6hen we are recognize by another on the le$el of spirit we naturally awa"en to our latent
potential an connect !ore surely with our uni&ue life%purposes. 6e all "now if an when we
ha$e been 'seen( by others. Aerhaps there was one teacher who saw us, who belie$e in us when
others i not. Aerhaps there was a wise an &uiet frien by who! we felt ac"nowlege in
being oursel$es an by who! we felt unerstoo an affir!e< Or a lo$er who saw to the core
of our being an re$erence what he or she isco$ere there an foun so!e way of e#pressing
it< Aerhaps we ha$e encountere a soul who has a$ance further that we ha$e along the path of
spiritual e$elop!ent an who raws out of us untol treasures, through our contact with hi! or
her, which cause us to light up with hope an faith in oursel$es an to be fire up with
enthusias!. . a! spea"ing now of the rare an !onu!ental e#periences of being ac"nowlege
on a spiritual le$el.
>et us thin" now in s!aller ter!s as"ing another &uestion: Co you or . belie$e in our neighbor<
Co we ac"nowlege the Buha nature or the 4hrist within the!< Or o we hol the ini$iuals
aroun us capti$e to their past< 6e ha$e seen the! fail perhaps countless ti!es. Co we thin" of
the! as hopeless an ne$er able to progress or change< By oing so we ally oursel$es with the
a$ersary of our soulFs progress an theirs. This is probably not the case with those who! we
choose to associate with !ost. But, how about those who li$e in the other neighborhoos in our
town or city that are not as affluent as ours< Or the ones that are li$ing 'up on the hill( who are
!ore affluent than we can e$en i!agine< Or how about those of ifferent races that we !eet< Co
we unconsciously cast -ug!ent on any of the!< .s there a subtle conescension in us when we
spea" to the! or of them to others< 3ow about those who ascribe to a ifferent social philosophy
or support a ifferent political party9o we -uge the! as inferior for their beliefs an unworthy
of our help or support< .f we see the Buha nature, what is so!eti!es calle 'the beginner( in
our neighbors an friens an cowor"ers an in those who li$e across town or on the other sie
of the worl, we will not lose hope for the!9we will not hol the! to their past 'sins.( 6e will
forgi$e the! an be the person in their life that helps the! to see the ne#t step forwar on their
path. .f you are able to o this, then you are wor"ing with *ichael as a !irror to the i$ine
nature within others.
6hat oes it !ean to us to be 'seen( either in the !onu!ental sense . first spo"e of or in the
e$eryay sense . outline in the last paragraph< 6e shoulnFt be too &uic" to answer. .t is har to
e$en thin" of hope or of a future for oursel$es as ini$iuals, or for our worl as a whole without
this essential acti$ity of The Fiery Thought King*ichael+ There woul be $ery little spiritual
progress in the worl without this essential ele!ent to affir! us as ini$iuals. 7eflecting upon
this, perhaps now we ha$e a sense of the regal !a-esty of the being we ha$e sought to isco$er
e#presse by this e#alte !oni"er for Archangel *ichael9The Fiery Thought King of the
Universe which otherwise in our ti!e, !ight ten to elicit conescening s!iles of s"epticis!
an $isions of an anti&uate, naJ$e an senti!ental culture laen with superstition. But not to
those who "now hi!.
)o, we ha$e e#plore a few characteristics of the wor"ing of Archangel *ichael by which we
!ight learn to "now hi!9through profoun &uestioning, through li$ing thin"ing, through
isco$ering the uni$ersal in the ini$iual an through reflecting the highest in the other. .n Aart
.. of this article we will answer a new set of &uestions for those who are in the *ichael )chool
an who are e$ote stuents of this subli!e being. 6hy is it that *ichael is taciturn< 6hy oes
the fact that he selo! spea"s lea us to worless thin"ing, to real !eaning an to 'iron(
courage an confience< .n his last aress, 7uolf )teiner spo"e to those in the *ichael
)trea!, of concerns about the 'great crisis( that hu!an"in woul pass through after the en of
the twentieth century. .n this conte#t, he spo"e of the necessity that 'the *ichael Aower an the
*ichael 6ill penetrate the whole of life( an that these 'are none other than the 4hrist Aower
an the 4hrist 6ill.( 6e will e#plore how it is that hu!anity can, an !ust, in our ti!e, through
the *ichael Aower, transfor! the hu!an preisposition to $iew all things in a !aterialistic way,
as a result of its peculiar "nowlege of space. 3ow can *ichael help us to spiritualize space an
thus 'penetrate the whole of life( to !eet the challenges of our ti!e<

Bill Trusiewicz descri)es himself as a perpetual student of ,ife$ -e lives with his wife in the
)eautiful ,itchfield -ills of .orthwestern 'onnecticut$