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+The Project Gutenberg EBook of An Outline of Occult Science by Rudolf
+Steiner
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: An Outline of Occult Science
+
+Author: Rudolf Steiner
+
+Release Date: December  20, 2009 [Ebook #30718]
+
+Language: English
+
+Character set encoding: UTF‐8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE***
+
+
+
+
+
+                       An Outline of Occult Science
+
+                                    By
+
+                          Rudolf Steiner, Ph.D.
+
+              Authorized Translation from the Fourth Edition
+
+                             (Newly Revised)
+
+                           AnthropoSophic Press
+
+                                 New York
+
+                                   1922
+
+
+
+
+
+CONTENTS
+
+
+Preface to the Fourth Edition.
+Author’s Remarks To First Edition
+Chapter I. The Character of Occult Science
+Chapter II. The Nature of Man
+Chapter III. Sleep and Death
+Chapter IV. The Evolution of the World and Man
+Chapter V. Knowledge of the Higher Worlds
+Chapter VI. The Present and Future Evolution of the World and of Humanity
+Chapter VII. Details from the Domain of Occult Science Man’s Etheric Body
+Footnotes
+
+
+
+
+
+
+PREFACE TO THE FOURTH EDITION.
+
+
+One who undertakes to represent certain results of scientific spiritual
+research of the kind recorded in this book, must above all things be
+prepared to find that this kind of investigation is at the present time
+almost universally regarded as impossible. For things are related in the
+following pages about which those who are today esteemed exact thinkers,
+assert that they will probably remain altogether indeterminable by human
+intelligence. One who knows and can respect the reasons which prompt many
+a serious person to assert this impossibility, would fain make the attempt
+again and again to show what misunderstandings are really at the bottom of
+the belief that it is not given to human knowledge to penetrate into the
+superphysical worlds.
+
+For two things present themselves for consideration. First, no human being
+will, on deeper reflection, be able in the long run to shut his eyes to
+the fact that his most important questions as to the meaning and
+significance of life must remain unanswered, if there be no access to
+higher worlds. Theoretically we may delude ourselves concerning this fact
+and so get away from it; the depths of our soul-life, however, will not
+tolerate such self-delusion. The person who will not listen to what comes
+from these depths of the soul will naturally reject any account of
+supersensible worlds. There are however people—and their number is not
+small—who find it impossible to remain deaf to the demands coming from the
+depths of the soul. They must always be knocking at the gates which, in
+the opinion of others, bar the way to what is “incomprehensible.”
+
+Secondly, the statements of “exact thinkers” are on no account to be
+despised. Where they have to be taken seriously, one who occupies himself
+with them will thoroughly feel and appreciate this seriousness. The writer
+of this book would not like to be taken for one who lightly disregards the
+enormous thought-labour which has been expended in determining the limits
+of the human intellect. This thought-labour cannot be put aside with a few
+phrases about “academic wisdom” and the like. In many cases it has its
+source in true striving after knowledge and in genuine discernment.
+Indeed, even more than this must be admitted; reasons have been brought
+forward to show that that knowledge which is to-day regarded as scientific
+cannot penetrate into supersensible worlds, and these reasons _are in a
+certain sense irrefutable_.
+
+Now it may appear strange to many people that the writer of this book
+admits this freely, and yet undertakes to make statements about
+supersensible worlds. It seems indeed almost impossible that a person
+should admit _in a certain sense_ the reasons why knowledge of
+superphysical worlds is unattainable, and should yet speak about those
+worlds.
+
+Yet it is possible to take this attitude, and at the same time to
+understand that it impresses others as being inconsistent. It is not given
+to every one to enter into the experiences we pass through when we
+approach supersensible realms with the human intellect. Then it turns out
+that intellectual proofs may certainly be irrefutable, and that
+_notwithstanding this_, they need not be decisive with regard to reality.
+Instead of all sorts of theoretical explanations, let us now try to make
+this comprehensible by a comparison. That comparisons are not in
+themselves proofs is readily admitted, but this does not prevent their
+often making intelligible what has to be expressed.
+
+Human understanding, as it works in everyday life and in ordinary science,
+is actually so constituted that it cannot penetrate into superphysical
+worlds. This may be proven beyond the possibility of denial. But this
+proof can have no more value for a certain kind of soul-life than the
+proof one would use in showing that man’s natural eye cannot, with its
+visual faculty, penetrate to the smallest cells of a living being, or to
+the constitution of far-off celestial bodies.
+
+Just as the assertion is true and demonstrable that the ordinary power of
+seeing does not penetrate as far as the cells, so also is the other
+assertion which maintains that ordinary knowledge cannot penetrate into
+supersensible worlds. And yet the proof that the ordinary power of vision
+has to stop short of the cells in no way excludes the investigation of
+cells. Why should the proof that the ordinary power of cognition has to
+stop short of supersensible worlds, decide anything against the
+possibility of investigating those worlds?
+
+One can well sense the feeling which this comparison may evoke in many
+people. One can even understand that he who doubts and holds the above
+comparison against this labor of thought, does not even faintly sense the
+whole seriousness of that mental effort. And yet the present writer is not
+only fully convinced of that seriousness, but is of opinion that that work
+of thought may be numbered among the noblest achievements of humanity. To
+show that the human power of vision cannot perceive the cellular structure
+without the help of instruments, would surely be a useless undertaking;
+but in exact thinking, to become conscious of the nature of that thought
+is a necessary work of the mind. It is only natural that one who devotes
+himself to such work, should not notice that reality may refute him. The
+preface to this book can be no place for entering into many “refutations”
+of former editions, put forth by those who are entirely devoid of
+appreciation of that for which it strives, or who direct their unfounded
+attacks against the personality of the author; but it must, none the less,
+be emphasized that belittling of serious scientific thought in this book
+can only be imputed to the author by one who wishes to shut himself off
+from the _spirit_ of what is expressed in it.
+
+Man’s power of cognition may be augmented and made more powerful, just as
+the eye’s power of vision may be augmented. Only the means for
+strengthening the capacity of cognition are entirely of a spiritual
+nature; they are inner processes, belonging purely to the soul. They
+consist of what is described in this book as meditation and concentration
+(contemplation). Ordinary soul-life is bound up with the bodily
+instrument; the strengthened soul-life liberates itself from it. There are
+schools of thought at the present time to which this assertion must appear
+quite senseless, to which it must seem based only upon self-delusion.
+Those who think in this way will find it easy, from their point of view,
+to prove that “all soul-life” is bound up with the nervous system. One who
+holds the standpoint from which this book has been written, can thoroughly
+understand such proofs. He understands people who say that only
+superficiality can assert that there may be some kind of soul-life
+independent of the body, and who are quite convinced that in such
+experiences of the soul there exists a connection with the life of the
+nervous system, which the “dilettantism of occult science” merely fails to
+detect.
+
+Here certain quite comprehensible habits of thought are in such sharp
+contradiction to what has been described in this book, that there is as
+yet no prospect of coming to an understanding with many people. It is here
+that we come to the point where the desire must arise that it should no
+longer be a characteristic of our present day culture to at once decry as
+fanciful or visionary a method of research which differs from its own. But
+on the other hand it is also a fact at the present time that a number of
+people can appreciate the supersensible method of research, as it is
+presented in this book, people who understand that the meaning of life is
+not revealed in general phrases about the soul, self, and so on, but can
+only result from really entering into the facts of superphysical research.
+
+Not from lack of modesty, but with a sense of joyful satisfaction, does
+the author of this book feel profoundly the necessity for this fourth
+edition after a comparatively short time. The author is not prompted to
+this statement by lack of modesty, for he is entirely too conscious of how
+little even this new edition approaches that “outline of a supersensuous
+world concept” which it is meant to be. The whole book has once more been
+revised for the new edition, much supplementary matter has been inserted
+at important points, and elucidations have been attempted. But in numerous
+passages the author has realized how poor the means of presentation
+accessible to him prove to be in comparison with what superphysical
+research discovers. Thus it was scarcely possible to do more than point
+out the way in which to reach conceptions of the events described in this
+book as the Saturn, Sun, and Moon evolutions. An important aspect of this
+subject has been briefly remodelled in this edition. But experiences in
+relation to such things diverge so widely from all experiences in the
+realm of the senses, that their presentation necessitates a continual
+striving after expressions which may be, at least in some measure,
+adequate. One who is willing to enter into the attempted presentation
+which has here been made, will perhaps notice that in the case of many
+things which cannot possibly be expressed by mere words, the endeavour has
+been made to convey them by the _manner_ of the description. This manner
+is, for instance, different in the account of the Saturn evolution from
+that used for the Sun evolution, and so on.
+
+Much complementary and additional matter has been inserted in this edition
+in the part dealing with “Perception of the Higher Worlds.” The endeavour
+has been made to represent in a graphic way the kind of inner
+soul-processes by which the power of cognition liberates itself from the
+limits which confine it in the world of sense and thereby becomes
+qualified for experiencing the supersensible world. The attempt has been
+made to show that these experiences, even though gained by entirely inner
+ways and methods, still do not have a merely subjective significance for
+the particular individual who gains them. The description attempts to show
+that _within_ the soul stripped of its individuality and personal
+peculiarities, an experience takes place which _every_ human being may
+have in the same way, if he will only work at his development from out his
+subjective experiences. It is only when “knowledge of supersensible
+worlds” is thought of as bearing this character that it may be
+differentiated from old experiences of merely subjective mysticism. Of
+this mysticism it may be said that it is after all more or less a
+subjective concern of the mystic. The scientific spiritual training of the
+soul, however, as it is described here, strives for objective experiences,
+the truth of which, although recognized in an entirely inner way, may yet,
+for that very reason, be found to be universally valid. This again is a
+point on which it is very difficult to come to an understanding concerning
+many of the habits of thought of our time.
+
+In conclusion, the author would like to observe that it would be well if
+even the sympathetic reader of the book would take its statements exactly
+as they stand. At the present time there is a very prevalent tendency to
+give this or that spiritual movement an historical name, and to many it is
+only such a name that seems to make it valuable. But, it may be asked,
+what would the statements in this book gain by being designated
+“Rosicrucian,” or anything else of the kind? What is of importance is that
+in this book a glimpse into supersensible worlds is attempted with the
+means which in our present period of evolution are possible and suitable
+for the human soul; and that from this point of view the problems of human
+destiny and human existence are considered beyond the limits of birth and
+death. It is not a question of an endeavor which shall bear this or that
+old name, but of a striving after truth.
+
+On the other hand, expressions have also been used, with hostile
+intention, for the conception of the universe presented in this book.
+Leaving out of account that those which were intended to strike and
+discredit the author most heavily are absurd and objectively untrue, these
+expressions are stamped as unworthy by the fact that they disparage a
+fully _independent_ search for truth; because the aggressors do not judge
+it on its own merits, but try to impose on others, as a judgment of these
+investigations, erroneous ideas about their dependence upon this or that
+tradition,—ideas which they have invented, or adopted from others without
+reason. However necessary these words are in face of the many attacks on
+the author, it is yet repugnant to him in this place to enter further into
+the matter.
+
+RUDOLF STEINER
+_June, 1913._
+
+
+
+
+
+AUTHOR’S REMARKS TO FIRST EDITION
+
+
+In placing a book such as this in the hands of the public, the writer must
+calmly anticipate every kind of criticism regarding his work which is
+likely to arise in the present day. A reader, for instance, whose opinions
+are based upon the results of scientific research, after noting certain
+statements made here touching these things, may pronounce the following
+judgment: “It is astounding that such statements should be possible in our
+time. The most elementary conceptions of natural science are distorted in
+such a manner as to denote positively inconceivable ignorance of even the
+rudiments of science. The author uses such terms, for instance, as ‘heat’
+in a way that would lead one to infer that he had let the entire wave of
+modern thought on the subject of physics sweep past him unperceived. Any
+one familiar with the mere elements of this science would show him that
+not even the merest dilettante could have made these statements, and they
+can only be dismissed as the outcome of rank ignorance.”
+
+This and many a similar verdict might be pronounced, and we can picture
+our reader, after the perusal of a page or two, laying the book
+aside,—smiling or indignant, according to his temperament,—and reflecting
+on the singular growths which a perverse tendency of thought may put forth
+in our time. So thinking, he will lay this volume aside, with his
+collection of similar freaks of the brain. What, however, would the author
+say should such opinions come to his knowledge? Would he not, from his
+point of view, also set the critic down as incapable of judgment or, at
+least, as one who has not chosen to bring his good will to bear in forming
+an intelligent opinion? To this the answer is most emphatically—No! In no
+sense whatever does the author feel this, for he can easily conceive of
+his critic as being not only a highly intelligent man, but also a trained
+scientist, and one whose opinions are the result of conscientious thought.
+The author of this book is able to enter into the feelings of such a
+person and to understand the reasons which have led him to form these
+conclusions.
+
+Now, in order to comprehend what the author really means, it is necessary
+to do here what generally seems to him to be out of place, but for which
+there is urgent cause in the case of this book, namely, to introduce
+certain personal data. Of course, nothing will be said in this connection
+but what bears upon the author’s decision to write this book. What is said
+in it could not be justified if it bore merely a personal character. A
+book of this kind is bound to proffer views to which any person may
+attain, and these views must be presented in such a way as to suggest no
+shade of the personal element, that is, as far as such a thing is
+possible.
+
+It is therefore not in this sense that the personal note is sounded. It is
+only intended to explain how it was possible for the author to understand
+the above characterized opinions concerning his presentations, and yet was
+able to write this book.
+
+It is true there is one method which would have made the introduction of
+the personal element unnecessary—this would have been to specify in detail
+all those particulars which would show that the statements here made are
+in agreement with the progress of modern science. This course would,
+however, have necessitated the writing of many volumes, and as such a task
+is at present out of the question, the writer feels it necessary to state
+the personal reasons which he believes justify him in thinking such an
+agreement thoroughly possible and satisfactory. Were he not in a position
+to make the following explanations, he would most certainly never have
+gone so far as to publish such statements as those referring to heat
+processes.
+
+Some thirty years ago the author had the opportunity of studying physics
+in its various branches. At that time the central point of interest in the
+sphere of heat phenomena was the promulgation of the so-called “Mechanical
+Theory of Heat,” and it happened that this theory so particularly
+engrossed his attention that the historical development of the various
+interpretations associated with the names of Julius Robert Mayer,
+Helmholtz, Joule, Clausius, and others, formed the subject of his
+continuous study. During that period of concentrated work he laid those
+foundations which have enabled him to follow all the actual advances since
+made with regard to the theory of physical heat, without experiencing any
+difficulty in penetrating into what science is achieving in this
+department. Had he been obliged to confess himself unable to do this, the
+writer would have had good reason for leaving unsaid and unwritten much
+that has been brought forward in this book.
+
+He has made it a matter of conscience, when writing or speaking on occult
+science, to deal only with matters on which he could also report, in what
+seemed an adequate manner, the views held by modern science. With this,
+however, he does not wish in the least to give the impression that this is
+always a necessary prerequisite. Any one may feel a call to communicate or
+to publish whatever his judgment, his sense of truth, and his feelings may
+prompt him to, even if he is ignorant of the attitude taken by
+contemporary science in the matter. The writer wishes to indicate merely
+that he holds to the pronouncements he has made. For instance, he would
+never have written those few sentences on the human glandular system, nor
+those regarding man’s nervous system, contained in this volume, were he
+not in a position to discuss both subjects in the terms used by the modern
+scientist, when speaking of the glandular and nervous systems from the
+standpoint of science.
+
+In spite of the fact that it may be said that he who speaks concerning
+“heat,” as is done here, knows nothing of the elements of modern physics,
+yet the author feels himself quite justified, because he believes that he
+knows present day research along those lines, and because if it were
+unknown to him, he would have left the subject alone. He knows that such
+utterances may be ascribed to lack of modesty, but it is necessary to
+declare his true motives, lest they should be confounded with others of a
+very different nature, a result infinitely worse than a verdict of mere
+vanity.
+
+He who reads this book as a philosopher, may well ask himself, “Has this
+author been asleep to present day research in the field of the theory of
+cognition? Had he never heard of the existence of a man called Kant?” this
+philosopher might ask, “and did he not know that according to this man it
+was simply inadmissible, from a philosophic point of view, to put forward
+such statements?” and so on, while in conclusion he might remark that
+stuff of so uncritical, childish, and unprofessional a nature should not
+be tolerated among philosophers, and that any further investigation would
+be waste of time. However, here again, for reasons already advanced and at
+the risk of being again misinterpreted, the writer would fain introduce
+certain personal experiences.
+
+His studies of Kant date from his sixteenth year, and he really believes
+he is now capable of criticizing quite objectively, from the Kantian point
+of view, everything that has been put forward in this book. On this
+account, too, he might have left this book unwritten were he not fully
+aware of what moves a philosopher to pass the verdict of “childishness”
+whenever the critical standard of the day is applied. Yet one may actually
+know that in the Kantian sense the limits of possible knowledge are here
+exceeded: one may know in what way Herbart (who never arrived at an
+“arrangement of ideas”) would discover his “naive realism.” One may even
+know the degree to which the modern pragmatism of James and Schiller and
+others would find the bounds of “true presentments” transgressed—those
+presentments which we are able to make our own, to vindicate, enforce, and
+to verify.
+
+We may know all these things and yet, for this very reason, feel justified
+in holding the views here presented. The writer has dealt with the
+tendencies of philosophic thought in his works: “The Theory of Cognition
+of Goethe’s World-Concept”; “Truth and Science”; “Philosophy of Freedom”;
+“Goethe’s World Concept” and “Views of the World and Life in the
+Nineteenth Century.”
+
+Many other criticisms might be suggested. Any one who had read some of the
+writer’s earlier works: “Views of the World and Life in the Nineteenth
+Century,” for instance, or a smaller work on _Haeckel and his Opponents_,
+might think it incredible that one and the same man could have written
+those books as well as the present work and also his already published
+“Theosophy.” “How,” he might ask, “can a man throw himself into the breach
+for Haeckel, and then, turn around and discredit every sound theory
+concerning monism that is the outcome of Haeckel’s researches?” He might
+understand the author of this book attacking Haeckel “with fire and
+sword”; but it passes the limits of comprehension that, besides defending
+him, he should actually have dedicated “Views of the World and Life in the
+Nineteenth Century” to him. Haeckel, it might be thought, would have
+emphatically declined the dedication had he known that the author was
+shortly to produce such stuff as _An Outline of Occult Science_, with all
+its unwieldy dualism.
+
+The writer of this book is of the opinion that one may very well
+understand Haeckel without being bound to consider everything else as
+nonsense which does not flow directly from Haeckel’s own presentments and
+premises. The author is further of the opinion that Haeckel cannot be
+understood by attacking him with “fire and sword,” but by trying to grasp
+what he has done for science. Least of all does he hold those opponents of
+Haeckel to be in the right, against whom he has in his book, _Haeckel and
+his Opponents_, sought to defend the great naturalist; for surely, the
+fact of his having gone beyond Haeckel’s premises by placing the spiritual
+conception of the world side by side with the merely natural one conceived
+by Haeckel, need be no reason for assuming that he was of one mind with
+the latter’s opponents. Any one taking the trouble to look at the matter
+in the right light must see that the writer’s recent books are in perfect
+accord with those of an earlier date.
+
+But the author can also conceive of a critic who in general and offhand
+looks upon the presentations of this book as the out-pourings of a fantasy
+run wild or as dreamy thought-pictures. Yet all that can be said in this
+respect is contained in the book itself, and it is explicitly shown that
+sane and earnest thought not only can but _must_ be the touch-stone of all
+the facts presented. Only one who submits what is here advanced to logical
+and adequate examination, such as is applied to the facts of natural
+science, will be in a position to decide for himself how much reason has
+to say in the matter.
+
+After saying this much about those who may at first be inclined to take
+exception to this work, we may perhaps be permitted to address a few words
+to those on whose sympathetic attention we can rely. These will find all
+broad essentials contained in the first chapter, “Concerning the Nature of
+Occult Science.” A word, however, must here be added. Although this book
+deals with investigations carried beyond the confines of intellect limited
+to the world of the senses, yet nothing has been asserted except what can
+be grasped by any person possessed of unprejudiced reasoning powers backed
+by a healthy sense of truth, and who is at the same time willing to turn
+these gifts to the best account; and the writer emphatically wishes it to
+be understood that he hopes to appeal to readers who will not be content
+with merely accepting on “blind faith” the matters presented, but who will
+take the trouble to test them by the light of their own understanding and
+by the experiences of their own lives. Above all, he desires _cautious_
+readers, who will allow themselves to be convinced only by what can be
+logically justified. The writer is well aware that his work would be worth
+nothing were its value to rest on blind belief; it is valuable only in the
+degree to which it can be justified by unbiased reason. It is an easy
+thing for “blind faith” to confound folly and superstition with truth, and
+doubtless many, who have been content to accept the supersensible on mere
+faith, will be inclined to think that this book makes too great demands
+upon their powers of thought. It is not a question of merely making
+certain communications, but rather of presenting them in a manner
+consistent with a conscientious view of the corresponding plane of life;
+for this is the plane upon which the loftiest matters are often handled
+with unscrupulous charlatanism, and where knowledge and superstition come
+into such close contact as to be liable to be confused one with the other.
+
+Any one acquainted with supersensual research will, on reading this book,
+be able to see that the author has sought to define the boundary line
+sharply between what can be communicated now from the sphere of
+supersensible cognition, and that which will be given out, at a later
+time, or at least, in a different form.
+
+RUDOLF STEINER
+_December, 1909._
+
+
+
+
+
+CHAPTER I. THE CHARACTER OF OCCULT SCIENCE
+
+
+At the present time the words “occult science” are apt to arouse the most
+varied feelings. Upon some people they work like a magic charm, like the
+announcement of something to which they feel attracted by the innermost
+powers of their soul; to others there is in the words something repellent,
+calling forth contempt, derision, or a compassionate smile. By many,
+occult science is looked upon as a lofty goal of human effort, the crown
+of all other knowledge and cognition; others, who are devoting themselves
+with the greatest earnestness and noble love of truth to that which
+appears to them true science, deem occult science mere idle dreaming and
+fantasy, in the same category with what is called superstition. To some,
+occult science is like a light without which life would be valueless; to
+others, it represents a spiritual danger, calculated to lead astray
+immature minds and weak souls, while between these two extremes is to be
+found every possible intermediate shade of opinion.
+
+Strange feelings are awakened in one who has attained a certain
+impartiality of judgment in regard to occult science, its adherents and
+its opponents, when one sees how people, undoubtedly possessed of a
+genuine feeling for freedom in many matters, become intolerant when they
+meet with this particular line of thought. And an unprejudiced observer
+will scarcely fail in this case to admit that what attracts many adherents
+of occult science—or occultism—is nothing but the fatal craving for what
+is unknown and mysterious, or even vague. And he will also be ready to own
+that there is much cogency in the reasons put forward against what is
+fantastic and visionary by serious opponents of the cause in question. In
+fact, one who studies occult science will do well not to lose sight of the
+fact that the impulse toward the mysterious leads many people on a vain
+chase after worthless and dangerous will-o’-the-wisps.
+
+Even though the occult scientist keeps a watchful eye on all errors and
+vagaries on the part of adherents of his views, and on all justifiable
+antagonism, yet there are reasons which hold him back from the immediate
+defence of his own efforts and aspirations. These reasons will become
+apparent to any one entering more deeply into occult science. It would
+therefore be superfluous to discuss them here. If they were cited before
+the threshold of this science had been crossed, they would not suffice to
+convince one who, held back by irresistible repugnance, refuses to cross
+that threshold. But to one who effects an entry, the reasons will soon
+manifest themselves, with unmistakable clearness from within.
+
+This much, however, implies that the reasons in question point to a
+certain attitude as the only right one for an occult scientist. He avoids,
+as much as he possibly can, any kind of outer defence or conflict, and
+lets the cause speak for itself. He simply puts forward occult science;
+and in what it has to say about various matters, he shows how his
+knowledge is related to other departments of life and science, what
+antagonism it may encounter, and in what way reality stands witness to the
+truth of his cognitions. He knows that an attempted vindication would,—not
+merely on account of current defective thinking but by virtue of a certain
+inner necessity,—lead into the domain of artful persuasion; and he desires
+nothing else than to let occult science work its own way quite
+independently.
+
+The first point in occult science is by no means the advancing of
+assertions or opinions which are to be proven, but the communication, in a
+purely narrative form, of experiences which are to be met with in a world
+other than the one that is to be seen with physical eyes and touched with
+physical hands. And further, it is an important point that through this
+science the methods are described by which man may verify for himself the
+truth of such communications. For one who makes a serious study of genuine
+occult science will soon find that thereby much becomes changed in the
+conceptions and ideas which are formed—and rightly formed—in other spheres
+of life. A wholly new conception necessarily arises also about what has
+hitherto been called a “proof.” We come to see that in certain domains
+such a word loses its usual meaning, and that there are other grounds for
+insight and understanding than “proofs” of this kind.
+
+All occult science is born from two thoughts, which may take root in any
+human being. To the occult scientist these thoughts express facts which
+may be experienced if the right methods for the purpose are used. But to
+many people these same thoughts represent highly disputable assertions,
+which may arouse fierce contention, even if they are not regarded as
+something which may be “proven” impossible.
+
+These two thoughts are, first, that behind the visible world there is
+another, the world invisible, which is hidden from the senses and also
+from thought that is fettered by these senses; and secondly, that it is
+possible for man to penetrate into that unseen world by developing certain
+faculties dormant within him.
+
+Some will say that there is no such hidden world. The world perceived by
+man through his senses is the only one. Its enigmas can be solved out of
+itself. Even if man is still very far from being able to answer all the
+questions of existence, the time will certainly come when sense-experience
+and the science based upon it will be able to give the answers to all such
+questions.
+
+Others say that it cannot be asserted that there is no unseen world behind
+the visible one, but that human powers of perception are not able to
+penetrate into that world. Those powers have bounds which they cannot
+pass. Faith, with its urgent cravings, may take refuge in such a world;
+but true science, based on ascertained facts, can have nothing to do with
+it.
+
+A third class looks upon it as a kind of presumption for man to attempt to
+penetrate, by his own efforts of cognition, into a domain with regard to
+which he should give up all claim to knowledge and be content with faith.
+The adherents of this view feel it to be wrong for weak human beings to
+wish to force their way into a world which should belong to religious
+life.
+
+It is also alleged that a common knowledge of the facts of the sense-world
+is possible for mankind, but that in regard to supersensible things it can
+be merely a question of the individual’s personal opinion, and that in
+these matters there can be no possibility of a certainty universally
+recognized. And many other assertions are made on the subject.
+
+The occult scientist has convinced himself that a consideration of the
+visible world propounds enigmas to man which can never be solved out of
+the facts of that world itself. Their solution in this way will never be
+possible, however far advanced a knowledge of those facts may be. For
+visible facts plainly point, through their own inner nature, to the
+existence of a hidden world. One who does not see this closes his eyes to
+the problems which obviously spring up everywhere out of the facts of the
+sense-world. He refuses to recognize certain questions and problems, and
+therefore thinks that all questions can be answered through facts within
+reach of sense perception. The questions which he is willing to ask are
+all capable of being answered by the facts which he is convinced will be
+discovered in the course of time. Every genuine occultist admits this. But
+why should one, when he asks no questions, expect answers on certain
+subjects? The occult scientist says that to him such questioning is
+natural, and must be regarded as a wholly justifiable expression of the
+human soul. Science is surely not to be confined within limits which
+prohibit impartial inquiry.
+
+The opinion that there are bounds to human knowledge which it is
+impossible to pass, compelling man to stop short of the invisible world,
+is thus met by the occult scientist: he says that there can exist no doubt
+concerning the impossibility of penetrating into the unseen world by means
+of the kind of cognition here meant. One who considers it the only kind
+can come to no other opinion than that man is not permitted to penetrate
+into a possibly existing higher world. But the occult scientist goes on to
+say that it is possible to develop a different sort of cognition, and that
+this leads into the unseen world. If this kind of cognition is held to be
+impossible, we arrive at a point of view from which any mention of an
+invisible world appears as sheer nonsense. But to an unbiased judgment
+there can be no basis for such an opinion as this, except that its
+adherent is a stranger to that other kind of cognition. But how can a
+person form an opinion about a subject of which he declares himself
+ignorant? Occult science must in this case maintain the principle that
+people should speak only of what they know, and should not make assertions
+about anything of which they are ignorant. It can only recognize every
+man’s right to communicate his own experiences, not every man’s right to
+declare the impossibility of what he does not, or will not, know. The
+occult scientist disputes no one’s right to ignore the invisible world;
+but there can be no real reason why a person should declare himself an
+authority, not only on what he may know, but also on things considered
+unknowable.
+
+To those who say that it is presumption to penetrate into unseen regions,
+the occult scientist would merely point out that this _can_ be done, and
+that it is sinning against the faculties with which man has been endowed
+if he allows them to waste instead of developing and using them.
+
+But he who thinks that views about the unseen world are necessarily wholly
+dependent on personal opinion and feeling is denying the common essence of
+all human beings. Even though it is true that every one must find light on
+these things within himself, it is also a fact that all those, who go far
+enough, arrive at the same, not at different conclusions regarding them.
+Differences exist only as long as people will not approach the highest
+truths by the well-tested path of occult science, but attempt ways of
+their own choosing. Genuine occult science will certainly fully admit that
+only one who has followed, or at any rate has begun to follow the path of
+occult science, is in a position to recognize it as the right one. But all
+those who follow that path will recognize its genuineness, and have always
+done so.
+
+The path to occult knowledge will be found, at the fitting moment, by
+every human being who discerns in what is visible the presence of
+something invisible, or who even but dimly surmises or divines it, and
+who, from his consciousness that powers of cognition are capable of
+development, is driven to the feeling that what is hidden may be unveiled
+to him. One who is drawn to occult science by such experiences of the soul
+will find opening up before him, not only the prospect of finding the
+answers to certain questions which press upon him, but the further
+prospect of overcoming everything which hampers and enfeebles his life.
+And in a certain higher sense it implies a weakening of life, in fact a
+death of the soul, when a person is compelled to turn away from, or to
+deny, the unseen. Indeed, under certain circumstances despair is the
+result of a man’s losing all hope of having the invisible revealed to him.
+This death and despair, in their manifold forms, are at the same time
+inner spiritual foes of occult science. They make their appearance when a
+person’s inner force is dwindling away. In that case, if he is to possess
+any vital force it must be supplied to him from without. He perceives the
+things, beings, and events which approach his organs of sense, and
+analyzes them with his intellect. They afford him pleasure and pain, and
+impel him to the actions of which he is capable. For a while he may go on
+in this way: but at length he must reach a point at which he inwardly
+dies. For that which may thus be extracted for man from the outer world,
+becomes exhausted. This is not a statement arising from the personal
+experience of one individual, but something resulting from an impartial
+survey of the whole of human life. That which secures life from exhaustion
+lies in the unseen world, deep at the roots of things. If a person loses
+the power of descending into those depths so that he cannot be perpetually
+drawing fresh vitality from them, then in the end the outer world of
+things also ceases to yield him anything of a vivifying nature.
+
+It is by no means the case that only the individual and his personal weal
+and woe are concerned. Through occult science man gains the conviction
+that from a higher standpoint the weal and woe of the individual are
+intimately bound up with the weal and woe of the whole world. This is a
+means by which man comes to see that he is inflicting an injury on the
+entire world and every being within it, if he does not develop his own
+powers in the right way. If a man makes his life desolate by losing touch
+with the unseen, he not only destroys in his inner self something, the
+decay of which may eventually drive him to despair, but through his
+weakness he constitutes a hindrance to the evolution of the whole world in
+which he lives.
+
+Now man may delude himself. He may yield to the belief that there is
+nothing invisible, and that that which is manifest to his senses and
+intellect contains everything which can possibly exist. But such an
+illusion is only possible on the surface of consciousness and not in its
+depths. Feeling and desire do not yield to this delusive belief. They will
+be perpetually craving, in one way or another, for that which is
+invisible. And if this is withheld, they drive man to doubt, to
+uncertainty about life, or even to despair. Occult science, by making
+manifest what is unseen, is calculated to overcome all hopelessness,
+uncertainty, and despair,—everything, in short, which weakens life and
+makes it unfit for its necessary service in the universe.
+
+The beneficent effect of occult science is that it not only satisfies
+thirst for knowledge but gives strength and stability to life. The source
+whence the occult scientist draws his power for work and his confidence in
+life is inexhaustible. Any one who has once had recourse to that fount
+will always, on revisiting it, go forth with renewed vigour.
+
+There are people who will not hear anything about occult science, because
+they think they discern something unhealthy in what has just been said.
+These people are quite right as regards the surface and outer aspect of
+life. They do not desire that to be stunted, which life, in its so-called
+reality, offers. They see weakness in man’s turning away from reality and
+seeking his welfare in an unseen world which to them is synonymous with
+what is chimerical and visionary. If as occult scientists we do not desire
+to fall into morbid dreaming and weakness, we must admit that such
+objections are partially justified. For they are founded upon sound
+judgment, which leads to a half truth instead of a whole truth merely
+because it does not penetrate to the roots of things, but remains on the
+surface. If occult science were calculated to weaken life and estrange man
+from true reality, such objections would certainly be strong enough to cut
+the ground from under the feet of those who follow this spiritual line of
+life. But even in regard to such opinions as these, occult science would
+not be taking the right course in defending itself in the ordinary sense
+of the word. Even in this case it can only speak by means of what it gives
+to those who really penetrate into its meaning, that is, by the real force
+and vitality which it bestows. It does not weaken life, but strengthens
+it, because it equips man not only with the forces of the manifest world
+but with those of the invisible world of which the manifest is the effect.
+Thus it does not imply an impoverishment, but an enrichment, of life. The
+true occult scientist does not stand aloof from the world, but is a lover
+of reality, because he does not desire to enjoy the unseen in a remote
+dream-world, but finds his happiness in bringing to the world ever fresh
+supplies of force from the invisible sources from whence this very world
+is derived, and from which it must be continually fructified.
+
+Some people find many obstacles when they enter upon the path of occult
+science. One of these is expressed in the fact, that a person, attempting
+to take the first steps, is sometimes discouraged because at the outset he
+is introduced to the details of the supersensible world, in order that he
+may, with entire patience and devotion, become acquainted with them. A
+series of communications is made to him concerning the invisible nature of
+man, about certain definite occurrences in the kingdom of which death
+opens the portals, and regarding the evolutions of man, the earth, and the
+entire solar system. What he expected was to enter the supersensible world
+easily, at a bound. Now he is heard to say: “Everything which I am told to
+study is food for my mind, but leaves my soul cold. I am seeking the
+deepening of my soul-life. I want to find myself within. I am seeking
+something that will lift my soul into the sphere of the divine, leading it
+to its true home; I do not want information about the human being and
+world-processes.” People who talk in this way have no idea that by such
+feelings they are barring the door to what they are really seeking. For it
+is just when, and only when, with a free and open mind, in self-surrender
+and patience, they assimilate what they call “merely” food for the
+intellect, that they will find that for which their souls are athirst.
+That road leads the soul to union with the divine, which brings to the
+soul knowledge of the works of the divine. The uplifting of the heart is
+the result of learning to know about the creations of the spirit.
+
+On this account occult science must begin by imparting the information
+which throws light on the realms of the spiritual world. So too, in this
+book, we shall begin with what can be unveiled concerning unseen worlds
+through the methods of occult research. That which is mortal in man, and
+that which is immortal, will be described in their connection with the
+world, of which he is a member.
+
+Then will follow a description of the methods by which man is able to
+develop those powers of cognition latent within him, which will lead him
+into that world. As much will be said about the methods as is at present
+possible in a work of this kind. It seems natural to think that these
+methods should be dealt with first. For it seems as though the main point
+would be to acquaint man with what may bring him, by means of his own
+powers, to the desired view of the higher world. Many may say, “Of what
+use is it for me that others tell me what they know about higher worlds? I
+wish to see them for myself.”
+
+The fact of the matter is that for really fruitful experience of the
+mysteries of the unseen world, previous knowledge of certain facts
+belonging to that world is absolutely necessary. Why this is so, will be
+sufficiently brought out from what follows.
+
+It is a mistake to think that the truths of occult science which are
+imparted by those qualified to communicate them, before mention is made of
+the means of penetrating into the spiritual world itself, can be
+understood and grasped only by means of the higher vision which results
+from developing certain powers latent in man. This is not the case. For
+investigating and discovering the mysteries of a supersensible world, that
+higher sight is essential. No one is able to discover the facts of the
+unseen world without the clairvoyance which is synonymous with that higher
+vision. When however, the facts have been discovered and imparted, every
+one who applies to them the full range of his ordinary intellect and
+unprejudiced powers of judgment, will be able to understand them and to
+rise to a high degree of conviction concerning them. One who maintains
+that the mysteries are incomprehensible to him, does not do so because he
+is not yet clairvoyant, but because he has not yet succeeded in bringing
+into activity those powers of cognition which may be possessed by every
+one, even without clairvoyance.
+
+A new method of putting forward these matters consists in so describing
+them, after they have been clairvoyantly investigated, that they are quite
+accessible to the faculty of judgment. If only people do not shut
+themselves off by prejudice, there is no obstacle to arriving at a
+conviction, even without higher vision. It is true that many will find
+that the new method of presentment, as given in this book, is far from
+corresponding to their customary ways of forming an opinion. But any
+objection due to this will soon disappear if one takes the trouble to
+follow out these customary methods to their final consequences.
+
+When, by an extended application of ordinary thought, a certain number of
+the higher mysteries have been assimilated and found intelligible by any
+one, then the right moment has come for the methods of occult research to
+be applied to his individual personality:—these will give him access to
+the unseen world.
+
+Nor will any genuine scientist be able to find contradiction, in spirit
+and in truth, between his science, which is built upon the facts of the
+sense-world, and the way in which occult science carries on its
+researches. The scientist uses certain instruments and methods. He
+constructs his instruments by working upon what “nature” gives him. Occult
+science also uses an instrument, but in this case the instrument is man
+himself. And that instrument too must first be prepared for that higher
+research. The faculties and powers given to man by nature at the outset
+without his co-operation, must be transformed into higher ones. In this
+way man is able to make himself into an instrument for the investigation
+of the unseen world.
+
+
+
+
+
+CHAPTER II. THE NATURE OF MAN
+
+
+With the consideration of man in the light of occult science, what this
+signifies in general, immediately becomes evident. It rests upon the
+recognition of something hidden behind that which is revealed to the outer
+senses and to the intellect acquired through perception. These senses and
+this intellect can apprehend only a part of all that which occult science
+unveils as the total human entity, and this part is the _physical body_.
+In order to throw light upon its conception of this physical body, occult
+science at first directs attention to a phenomenon which confronts all
+observers of life like a great riddle,—the phenomenon of death,—and in
+connection with it, points to so-called inanimate nature, the mineral
+kingdom. We are thus referred to facts, which it devolves on occult
+science to explain, and to which an important part of this work must be
+devoted. But to begin with, only a few points will be touched upon, by way
+of orientation.
+
+Within manifested nature the physical body, according to occult science,
+is that part of man which is of the same nature as the mineral kingdom. On
+the other hand, that which distinguishes man from minerals is considered
+as not being part of the physical body. From the occult point of view,
+what is of supreme importance is the fact that death separates the human
+being from that which, during life, is of like nature with the mineral
+world. Occult science points to the dead body as that part of man which is
+to be found existing in the same way in the mineral kingdom. It lays
+strong emphasis upon the fact that in this principle of the human being,
+which it looks upon as the physical body, and which death reduces to a
+corpse, the same materials and forces are at work as in the mineral realm;
+but no less emphasis is laid upon the fact that at death disintegration of
+the physical body sets in. Occult science therefore says: “It is true that
+the same materials and forces are at work in the physical body as in the
+mineral, but during life their activity is placed at the disposal of
+something higher. They are left to themselves only when death occurs. Then
+they act, as they must in conformity with their own nature, as decomposers
+of the physical body.”
+
+Thus a sharp distinction must be drawn between the manifested and the
+hidden elements in man. For during life, that which is hidden from view
+has to wage perpetual war on the materials and forces of the mineral
+world. This indicates the point at which occult science steps in. It has
+to characterize that which wages the war alluded to, as a principle which
+is hidden from sense-observation. Clairvoyant sight alone can reveal its
+workings. How man arrives at awareness of this hidden element, as plainly
+as his ordinary eyes see the phenomena of sense, will be described in a
+later part of this book. Results of clairvoyant observation will be given
+now for the reason already pointed out in the preceding pages, that is,
+that communications about the way in which the higher sight is obtained
+can only be of value to the student when he has first become acquainted,
+in the form of a narrative, with the results of clairvoyant research. For
+in this sphere it is quite possible to understand things which one is not
+yet able to observe. Indeed, the right path to higher vision starts with
+understanding.
+
+Now, although the hidden something which wages war on the disintegration
+of the physical body can be observed only by the higher sight, it is
+plainly visible in its effects to the human faculty of judgment which is
+limited to the manifested world; and these effects are expressed in the
+form or shape in which mineral materials and forces are combined during
+life. When death has intervened, the form disappears little by little, and
+the physical body becomes part of the rest of the mineral world. But the
+clairvoyant is able to observe this hidden something as an independent
+member of the human organism, which during life prevents the physical
+materials and forces from taking their natural course, which would lead to
+the dissolution of the physical body. This independent principle is called
+the etheric or vital body.
+
+If misunderstandings are not to arise at the outset, two things must be
+borne in mind in connection with this account of a second principle of
+human nature. The word “etheric” is used here in a different sense from
+that of modern physics, which designates as “ether” the medium by which
+light is transmitted. In occult science the use of the word is limited to
+the sense given above. It denotes that which is accessible to higher
+sight, and can be known to physical observation only by its effects, that
+is, by its power of giving a definite form or shape to the mineral
+materials and forces present in the physical body. Again, the use of the
+word “body” must not be misunderstood. It is necessary to use the words of
+every day language in describing things on a higher plane of existence,
+and these terms, when applied to sense-observation, express only what is
+physical. The etheric body has, of course, nothing of a bodily nature in
+the physical sense, however ethereal we might imagine such a body to be.
+As soon as the occultist mentions this etheric or vital body, he reaches
+the point at which he is bound to encounter the opposition of many
+contemporary opinions. The development of the human mind has been such
+that the mention of such a principle of human nature is necessarily looked
+upon as unscientific. The materialistic way of thinking has arrived at the
+conclusion that there is nothing to be seen in a living body but a
+combination of physical substances and forces such as are also found in
+the so-called inanimate body of the mineral, the only difference being
+that they are more complicated in the living than in the lifeless body.
+Yet it is not very long since other views were held, even by official
+science.
+
+It is evident to any one who studies the works of many earnest men of
+science, produced during the first half of the nineteenth century, that at
+that time many a genuine investigator of nature was conscious of some
+factor acting within the living body other than in the lifeless mineral.
+It was termed “vital force.” It is true this vital force is not
+represented as being what has been above characterized as the vital body,
+but underlying the conception was a dim idea of the existence of such a
+body. Vital force was generally regarded as something which in a living
+body was united with physical matter and forces in the same way that the
+force of a magnet unites itself with iron. Then came the time when vital
+force was banished from the domain of science. Mere physical and chemical
+causes were accounted all sufficient.
+
+At the present moment, however, there is a reaction in this respect in
+some scientific quarters. It is sometimes conceded that the hypothesis of
+something of the nature of “vital force” is not pure nonsense. Yet even
+the scientist who concedes this much is not willing to make common cause
+with the occultist with regard to the vital body. As a rule, it serves no
+useful purpose to enter upon a discussion of such views from the
+standpoint of occult science. It should be much more the concern of the
+occultist to recognize that the materialistic way of thinking is a
+necessary concomitant phenomenon of the great advance of natural science
+in our day. This advance is due to the vast improvements in the
+instruments used in sense-observation. And it is in the very nature of man
+to bring some of his faculties to a certain degree of perfection at the
+expense of others. Exact sense-observation, which has been evolved to such
+an important extent by natural science, was bound to leave in the
+background the cultivation of those human faculties which lead into the
+hidden worlds. But the time has come when this cultivation is once more
+necessary; and recognition of the invisible will not be won by combating
+opinions which are the logical outcome of a denial of its existence, but
+rather by setting the invisible in the right light. Then it will be
+recognized by those for whom the “time has come.”
+
+It was necessary to say this much, in order that it may not be imagined
+that occult science is ignorant of the standpoint of natural science when
+mention is made of an “etheric body,” which, in many circles must
+necessarily be considered as purely imaginary.
+
+Thus the etheric body is the second principle of the human being. For the
+clairvoyant, it possesses a higher degree of reality than the physical
+body. A description of how it is seen by the clairvoyant can be given only
+in later parts of this book, when the sense in which such descriptions are
+to be taken will become manifest. For the present it will be enough to say
+that the etheric body penetrates the physical body in all its parts, and
+is to be regarded as a kind of architect of the latter. All the physical
+organs are maintained in their form and shape by the currents and
+movements of the etheric body. The physical heart is based upon an etheric
+heart, the physical brain, upon an etheric brain, and the physical, with
+this difference, that in the etheric body the parts flow into one another
+in active motion, whereas in the physical body they are separated from
+each other.
+
+Man has this etheric body in common with all plants, just as he has the
+physical body in common with minerals. Everything living has its etheric
+body.
+
+The study of occult science proceeds upwards from the etheric body to
+another principle of the human being. To aid in the formation of an idea
+of this principle, it draws attention to the phenomenon of sleep, just as
+in connection with the etheric body attention was drawn to death. All
+human work, so far as the manifested world is concerned, is dependent upon
+activity during waking life. But that activity is possible only as long as
+man is able to recuperate his exhausted forces by sleep. Action and
+thought disappear, pain and pleasure fade away during sleep, and on
+re-awaking, man’s conscious powers ascend from the unconsciousness of
+sleep as though from hidden mysterious sources of energy. It is the same
+consciousness which sinks down into dim depths on falling asleep and
+ascends from them again on re-awaking.
+
+That which awakens life again out of this state of unconsciousness is,
+according to occult science, the third principle of the human being. It is
+called the astral body. Just as the physical body cannot keep its form by
+means of the mineral substances and forces it contains, but must, in order
+to be kept together, be interpenetrated by the etheric body, so is it
+impossible for the forces of the etheric body to illuminate themselves
+with the light of consciousness. An etheric body left to its own resources
+would be in a permanent state of sleep.(1) An etheric body awake, is
+illuminated by an astral body. This astral body seems to sense-observation
+to disappear when man falls asleep; to clairvoyant observation it is still
+present, with the difference that it appears separated from or drawn out
+of the etheric body. Sense-observation has nothing to do with the astral
+body itself, but only with its effects in the manifested world, and these
+cease during sleep. In the same sense in which man possesses his physical
+body in common with plants, he resembles animals as regards his astral
+body.
+
+Plants are in a permanent state of sleep. One who does not judge
+accurately in these matters may easily make the mistake of attributing to
+plants the same kind of consciousness as that of animals and human beings
+in the waking state; but this assumption can only be due to an inaccurate
+conception of consciousness. In that case it is said that, if an external
+stimulus is applied to a plant, it responds by certain movements, as would
+an animal. The _sensitiveness_ of some plants is spoken of,—for example,
+of those which contract their leaves when certain external things act upon
+them. But the characteristic mark of consciousness is not that a being
+reacts in a certain way to an impression, but that it experiences
+something in its inner nature which adds a new element to mere reaction.
+Otherwise we should be able to speak of the consciousness of a piece of
+iron when it expands under the influence of heat. Consciousness is present
+only when, through the effect of heat, the being feels pain or pleasure
+inwardly.
+
+The fourth principle of being which occult science attributes to man is
+one which he does not share in common with the rest of the manifested
+world. It is that which differentiates him from his fellow creatures and
+makes him the crown of creation. Occult science helps in forming a
+conception of this further principle of human nature by pointing out the
+existence of an essential difference between the kinds of experience in
+waking life. On the one hand, man is constantly subjected to experiences
+which must of necessity come and go; on the other, he has experiences with
+which this is not the case. This fact comes out with special force if
+human experiences are compared with those of animals. An animal
+experiences the influences of the outer world with great regularity; under
+the influence of heat and cold it becomes conscious of pain or pleasure,
+and during certain regularly recurring bodily processes it feels hunger
+and thirst. The sum total of man’s life is not exhausted by such
+experiences; he is able to develop desires and wishes which go beyond
+these things. In the case of an animal it would always be possible, on
+going far enough into the matter, to ascertain the cause—either within or
+without its body—which impelled it to any given act or feeling. This is by
+no means the case with man. He may engender wishes and desires for which
+no adequate cause exists either inside or outside of his body. A
+particular source must be found for everything in this domain; and
+according to occult science this source is to be found in the human “I” or
+“ego.” Therefore the ego will be spoken of as the fourth principle of the
+human being.
+
+Were the astral body left to its own resources, feelings of pleasure and
+pain, and sensations of hunger and thirst, would take place within it, but
+there would be lacking the consciousness of something lasting in all these
+feelings. It is not the permanent as such, which is here designated the
+“ego,” but rather that which experiences this permanent element. In this
+domain, conceptions must be very exactly expressed if misunderstandings
+are not to arise. With the becoming aware of something permanent, lasting,
+within the changing inner experiences, begins the dawn of “ego
+consciousness.”
+
+The sensation of hunger, for instance, cannot give a creature the feeling
+of having an ego. Hunger sets in when the recurring causes make themselves
+felt in the being concerned, which then devours its food just because
+these recurring conditions are present. For the ego-consciousness to
+arise, there must not only be these recurring conditions, urging the being
+to take food, but there must have been pleasure derived from previous
+satisfaction of hunger, and the consciousness of the pleasure must have
+remained, so that not only the present experience of hunger but the past
+experience of pleasure urges the being to take nourishment.
+
+Just as the physical body falls into decay if the etheric body does not
+keep it together, and as the etheric body sinks into unconsciousness if
+not illuminated by the astral body, so the astral body would necessarily
+allow the past to be lost in oblivion unless the ego rescued the past by
+carrying it over into the present. What death is to the physical body and
+sleep to the etheric, the power of forgetting is to the astral body. We
+may put this in another way, and say that life is the special
+characteristic of the etheric body, consciousness that of the astral body,
+and memory that of the ego.
+
+It is still easier to make the mistake of attributing memory(2) to an
+animal than that of attributing consciousness to a plant. It is so natural
+to think of memory when a dog recognizes its master, whom perhaps it has
+not seen for some time; yet in reality the recognition is not due to
+memory at all, but to something quite different. The dog feels a certain
+attraction toward its master which proceeds from the personality of the
+latter. This gives the dog a sense of pleasure whenever its master is
+present, and every time this happens it is a cause of the repetition of
+the pleasure. But memory only exists in a being when he not only feels his
+present experiences, but retains those of the past. A person might admit
+this, and yet fall into the error of thinking the dog has memory. For it
+might be said that the dog pines when its master leaves it, and therefore
+it retains a remembrance of him. This too is an inaccurate opinion. Living
+with its master has made his presence a condition of well-being to the
+dog, and it feels his absence much in the same way in which it feels
+hunger. One who does not make these distinctions will not arrive at a
+clear understanding of the true conditions of life.
+
+Memory and forgetfulness have for the ego much the same significance that
+waking and sleeping have for the astral body. Just as sleep banishes into
+nothingness the cares and troubles of the day, so does forgetfulness draw
+a veil over the sad experiences of life and efface part of the past. And
+just as sleep is necessary for the recuperation of the exhausted vital
+forces, so must a man blot out from his memory certain portions of his
+past life if he is to face his new experiences freely and without
+prejudice. It is out of this very forgetfulness that strength arises for
+the perception of new facts. Let us take the case of learning to write.
+All the details which a child has to go through in this process are
+forgotten. What remains is the ability to write. How would a person ever
+be able to write if each time he took up his pen all his experiences in
+learning to write rose up before his mind?
+
+Now there are many different degrees of memory. Its simplest form is
+manifest when a person perceives an object and, after turning away from
+it, retains its image in his mind. He formed the image while looking at
+the object, A process was then carried out between his astral body and his
+ego. The astral body lifted into consciousness the outward impression of
+the object, but knowledge of the object would last only as long as the
+thing itself was present, unless the ego absorbed the knowledge into
+itself and made it its own.
+
+It is at this point that occult science draws the dividing line between
+what belongs to the body and what belongs to the soul. It speaks of the
+astral body as long as it is a question of the gaining of knowledge from
+an object which is present. But what gives knowledge duration is known as
+soul. From this it can at once be seen how close is the connection in man
+between the astral body and that part of the soul which gives a lasting
+quality to knowledge. The two are, to a certain extent, united into one
+principle of human nature. Consequently, this unity is often denoted the
+astral body. When exact terms are desired, the astral body is called the
+_soul-body_, and the soul, in so far as it is united with the latter, is
+called the _sentient soul_.
+
+The ego rises to a higher stage of its being when it centres its activity
+on what it has gained for itself out of its knowledge of objective things.
+It is by means of this activity that the ego detaches itself more and more
+from the objects of perception, in order to work within that which is its
+own possession. The part of the soul on which this work devolves is called
+the rational- or intellectual-soul.(3) It is the peculiarity of the
+sentient and intellectual souls that they work with that which they
+receive through sense-impressions of external objects of which they retain
+the memory. The soul is then wholly surrendered to something which is
+really outside it. Even what it has made its own through memory, it has
+actually received from without. But it is able to go beyond all this, and
+occult science can most easily give an idea of this by drawing attention
+to a simple fact, which, however, is of the greatest importance. It is,
+that in the whole range of speech there is but one name which is
+distinguished by its very nature from all other names. This is the name
+“I.” Every other name can be applied by any one to the thing or being to
+which it belongs. The word “I,” as the designation of a being, has a
+meaning only when given to that being by himself. Never can any outside
+voice call us by the name of “I.” We can apply it only to ourselves. I am
+only an “I” to myself; to every one else I am a “you,” and every one else
+is a “you” to me. This fact is the outward expression of a deeply
+significant truth. The real essence of the ego is independent of
+everything outside of it, and it is on this account that its name cannot
+be applied to it by any one else. This is the reason why those religions
+confessions which have consciously maintained their connections with
+occult science, speak the word “I” as the “unutterable name of God.” For
+the fact above mentioned is exactly what is referred to when this
+expression is used. Nothing outward has access to that part of the human
+soul of which we are now speaking. It is the “hidden sanctuary” of the
+soul. Only a being of like nature with the soul can win entrance there.
+“The divinity dwelling in man speaks when the soul recognizes itself as an
+ego.” Just as the sentient and intellectual souls live in the outer world,
+so a third soul-principle is immersed in the divine when the soul becomes
+conscious of its own nature.
+
+In this connection a misunderstanding may easily arise; it may seem as
+though occult science interpreted the ego to be one with God. But it by no
+means says that the ego is God, only that it is of the same nature and
+essence as God. Does any one declare the drop of water taken from the
+ocean to be the ocean, when he asserts that the drop and the ocean are the
+same in essence or substance? If a comparison is needed, we may say, “The
+ego is related to God as the drop of water is to the ocean.” Man is able
+to find a divine element within himself, because his original essence is
+derived directly from the Divine. Thus man, through the third principle of
+his soul, attains an inner knowledge of himself, just as through his
+astral body he gains knowledge of the outer world. For this reason occult
+science calls the third soul-principle _the consciousness-soul_, and it
+holds that the soul-part of man consists of three principles, the
+_sentient-_, _intellectual-_, and _consciousness-souls_, just as the
+bodily part has three principles, the _physical_, _etheric_, and _astral
+bodies_.
+
+The real nature of the ego is first revealed in the consciousness-soul.
+Through feeling and reason the soul loses itself in other things; but as
+the consciousness-soul it lays hold of its own essence. Therefore this ego
+can only be perceived through the consciousness-soul by a certain inner
+activity. The images of external objects are formed as those objects come
+and go, and the images go on working in the intellect by virtue of their
+own force. But if the ego is to perceive itself, it cannot merely
+_surrender_ itself; it must first, by inner activity, draw up its own
+being out of its depths, in order to become conscious of it. A new
+activity of the ego begins with this self cognition,—with
+self-recollection. Owing to this activity, the perception of the ego in
+the consciousness-soul possesses an entirely different meaning for man
+from that conveyed by the observation of all that reaches him through the
+three bodily principles and the two other soul-principles. The power which
+reveals the ego in the consciousness-soul is in fact the same power which
+manifests everywhere else in the world; only in the body and the lower
+soul-principles it does not come forth directly, but is manifested little
+by little in its effects. The lowest manifestation is through the physical
+body, thence a gradual ascent is made to that which fills the intellectual
+soul. Indeed, we may say that with each ascending step one of the veils
+falls away in which the hidden centre is wrapped. In that which fills the
+consciousness-soul, this hidden centre emerges unveiled into the temple of
+the soul. Yet it shows itself just here to be but a drop from the ocean of
+the all-pervading Primordial Essence; and it is here that man first has to
+grasp it,—this Primordial Essence. He must recognize it in himself before
+he is able to find it in its manifestations.
+
+That which penetrates into the consciousness-soul like a drop from the
+ocean is called by occult science _Spirit_. In this way is the
+consciousness-soul united with the spirit, which is the hidden principle
+in all manifested things. If man wishes to lay hold of the spirit in all
+manifestation, he must do it in the same way in which he lays hold of the
+ego in the consciousness-soul. He must extend to the visible world the
+activity which has led him to the perception of his ego. By this means he
+evolves to yet higher planes of his being. He adds something new to the
+principles of his body and soul. The first thing that happens is that he
+himself conquers what lies hidden in his lower soul-principles, and this
+is effected through the work which the ego carries on within the soul. How
+man is engaged in this work becomes evident if we compare a high-minded
+idealist with a person who is still given up to low desires and so-called
+sensual pleasures. The latter becomes transmuted into the former if he
+withdraws from certain lower tendencies and turns to higher ones. He thus
+works through his ego upon his soul thereby ennobling and spiritualizing
+it. The ego has become the master of that man’s soul-life. This may be
+carried so far that no desire or wish can take root in the soul unless the
+ego permits its entrance. In this way the whole soul becomes a
+manifestation of the ego, which previously only the consciousness-soul had
+been. All civilized life and all spiritual effort really consist in the
+one work, which has for its object to make the ego the master. Every one
+now living is engaged in this work whether he wishes it or not, and
+whether or not he is conscious of the fact.
+
+Again, by this work human nature is drawn upward to higher stages of
+being. Man develops new principles of his being. These lie hidden from him
+behind what is manifest. If man is able by working upon his soul, to make
+his ego master of it, so that the latter brings into manifestation what is
+hidden, the work may extend yet farther and include the astral body. In
+that case the ego takes possession of the astral body by uniting itself
+with the hidden wisdom of this astral principle. In occult science the
+astral body which is thus conquered and transformed by the ego is called
+the _Spirit-Self_. (This is the same as what is known as “_Manas_” in
+theosophical literature, a term borrowed from the wisdom of the East.) In
+the Spirit-Self a higher principle is added to human nature, one which is
+present as though in the germ, and which in the course of the work of the
+human being on itself comes forth more and more.
+
+Man conquers his astral body by pushing through to the hidden forces lying
+behind it; a similar thing happens, at a later stage of development, to
+the etheric body: but the work on the latter is more arduous, for what is
+hidden in the etheric body is enveloped in two veils, but what is hidden
+in the astral body in only one.(4) Occult science gives an idea of the
+difference in the work on the two bodies by pointing out certain changes
+which may take place in man in the course of his development. Let us at
+first think of the way in which certain soul-qualities of man develop when
+the ego works upon the soul; how pleasures and desires, joys and sorrows,
+may change. We have only to look back to our childhood. What gave us
+pleasure then, what caused us pain? What have we learned in addition to
+what we knew as children? All this is but an expression of the way in
+which the ego has gained the mastery over the astral body, for it is this
+principle which is the vehicle of pleasure and pain, joy and sorrow.
+Compared with these things, how little in the course of time do certain
+other human qualities change, for example, the temperament, the deeper
+peculiarities of the character, and like qualities. A passionate child
+will often retain certain tendencies to sudden anger during its
+development in later life.
+
+This is such a striking fact that there are thinkers who entirely deny the
+possibility of changing the fundamental character. They assume that it is
+something permanent throughout life, and that it is merely a question of
+its being manifested in one way or another. But such an opinion is due to
+defective observation. To one who is capable of seeing such things, it is
+evident that even the character and temperament of a person may be
+transformed under the influence of his ego. It is true that this change is
+slow in comparison with the change in the qualities before mentioned. We
+may compare the relation to each other of the rates of change in the two
+bodies to the movements of the hour-hand and minute-hand of a clock. Now
+the forces which bring about a change of character or temperament belong
+to the hidden forces of the etheric body. They are of the same nature as
+the forces which govern the kingdom of life,—the same, therefore, as the
+forces of growth, nutrition, and generation. Further explanations in this
+work will throw the right light on these things.
+
+Thus it is not when man simply gives himself up to pleasure and pain, joy
+and sorrow, that the ego is working on the astral body, but when the
+peculiarities of these qualities of the soul are changed; and the work is
+extended in the same way to the etheric body, when the ego applies its
+energies to changing the character or temperament. This change, too, is
+one in which every person living is engaged, whether consciously or not.
+The most powerful incitement to this kind of change in ordinary life is
+that given by religion. If the ego allows the impulses which flow from
+religion to work upon it again and again, they become a power within it
+which extends to the etheric body and changes it as lesser impulses in
+life effect the transformation of the astral body. These lesser impulses,
+which come to man through study, reflection, the ennobling of feeling, and
+so on, are subject to the manifold changes of existence; but religious
+feelings impress a certain stamp of uniformity upon all thinking, feeling,
+and willing. They diffuse an equal and single light over the whole life of
+the soul.
+
+Man thinks and feels one thing to-day, another to-morrow, the causes of
+which are of many different kinds; but one who, consistently holding to
+his religious convictions, has a glimpse of something which persists
+through all changes, will relate his thoughts and feelings of to-day, as
+well as his experiences of to-morrow, to that fundamental feeling he
+possesses. Thus religious belief has the power of permeating the whole of
+the soul-life. Its influences increase in strength as time goes on because
+they are constantly repeated. Hence they acquire the power of working upon
+the etheric body.
+
+In a similar way the influences of true art work upon man. If,—going
+beyond the outer form, colour and tone of a work of art,—he penetrates to
+its spiritual foundations with his imagination and feeling, then the
+impulses thus received by the ego actually reach the etheric body. When
+this thought is followed out to its logical conclusion, the immense
+significance of art in all human evolution may be estimated. Only a few
+instances are pointed out here of what induces the ego to work upon the
+etheric body. There are many similar influences in human life which are
+not so apparent at the first glance. But these instances are enough to
+show that there is yet another principle of man’s nature hidden within
+him, which the ego is making more and more manifest. Occult science
+denotes this second principle of the spirit the _Life-Spirit_. (It is the
+same which in current theosophical literature is called Budhi, a term
+borrowed from Eastern wisdom.) The expression “Life-Spirit” is
+appropriate, because the same forces are at work within it as are active
+in the vital body, with the difference that when they are manifesting in
+the latter the ego is not active. When, however, these powers express
+themselves as the Life-Spirit, they are interpenetrated by the ego.
+
+Man’s intellectual development, the purification and ennobling of his
+feelings and of the manifestations of his will, are the measure of the
+degree in which he has transformed the astral body into the Spirit-Self.
+His religious experiences, as well as many others, are stamped upon the
+etheric body, making it into the Life-Spirit. In the ordinary course of
+life this happens more or less unconsciously; so-called initiation, on the
+contrary, consists in man’s being directed by occult science to the means
+through which he may quite consciously take in hand this work on the
+Spirit-Self and Life-Spirit. These means will be dealt with in later parts
+of this book. In the meantime it is important to show that, besides the
+soul and the body, the spirit also is working within man. It will be seen
+later how this spirit belongs to the eternal part of man, as contrasted
+with the perishable body.
+
+But the work of the ego on the astral and etheric bodies does not exhaust
+its activity, which is also extended to the physical body. A slight effect
+of the influence of the ego on the physical body may be seen when certain
+experiences cause a person to blush or turn pale. In this case the ego is
+actually the occasion of a process in the physical body. Now if through
+the activity of the ego in man, changes occur influencing the physical
+body, the ego is really united with the hidden forces of the physical
+body, that is, with the same forces which bring about its physical
+processes. Occult science says that during such activity the ego is
+working on the physical body. This expression must not be misunderstood.
+It must on no account be supposed that this work is of a grossly material
+nature. What appears as gross material in the physical body is merely the
+manifested part of it; behind this are the hidden forces of its being,
+which are of a spiritual nature. When the ego puts forth its energies in
+the manner described, it unites itself, not with the outer material
+manifestation of the physical body, but with the invisible forces which
+bring that body into being and afterwards cause it to decay. This work of
+the ego on the physical body can only very partially become clear to man’s
+consciousness in ordinary life. It can become fully clear only when, under
+the influence of occult science, man consciously takes the work into his
+own hands. Then he becomes aware that there is a third spiritual principle
+within him. It is that which occult science calls the _Spirit-Man_, as
+contrasted with physical man. (In theosophical literature this
+“Spirit-Man” is known as Atma.)
+
+Again, with regard to the Spirit-Man, it is easy to make a mistake. In the
+physical body we see man’s lowest principle, and on this account find it
+hard to realize that the work on that body should be accomplished by the
+highest principle of the human entity. But just because the spirit active
+within the physical body is hidden under three veils, the highest kind of
+human effort is needed in order to make the ego one with that which is the
+hidden spiritual energy of the body.
+
+Occult science, therefore, represents man as a being composed of many
+principles. Those of a bodily nature are:
+
+      the physical body,
+      the etheric or vital body,
+      the astral body.
+
+The soul-principles are:
+
+      the sentient-soul,
+      the intellectual- or rational-soul,
+      the consciousness-soul.
+
+It is in the soul that the ego diffuses its light. Of a spiritual nature
+are:
+
+      the Spirit-Self,
+      the Life-Spirit,
+      the Spirit-Man.
+
+It follows from what was said above that the sentient-soul and the astral
+body are closely united and in a certain sense are one. Similarly, the
+consciousness-soul and the Spirit-Self form a whole, for in the
+consciousness-soul the spirit shines forth, and thence irradiates with its
+light the other principles of the human being. Hence occult science also
+speaks of man’s organization as follows. The intellectual-soul is simply
+called the ego, because it partakes of the nature of the ego, and in a
+certain sense is the ego, not yet conscious of its spiritual nature. We
+thus have seven divisions of man:
+
+      (1) physical body;
+      (2) etheric or vital body;
+      (3) astral body;
+      (4) Ego;
+      (5) Spirit-Self;
+      (6) Life-Spirit;
+      (7) Spirit-Man.
+
+Even one accustomed to materialistic habits of thought would not find in
+this sevenfold organization of man the “fanciful magic” often attributed
+to the number seven, if one would only keep strictly to the meaning of the
+above explanations without himself injecting arbitrarily the idea of
+something magical into the matter. Occult science speaks of these seven
+principles of man in exactly the same way, only from the standpoint of a
+higher form of observation of the world, as allusion is commonly made to
+the seven colours that make up white light, or to the seven notes of the
+scale (the octave being regarded as a repetition of the keynote). As light
+appears in seven colours, and sound in seven tones, so is the unity of
+man’s nature manifested in the seven principles described. No more
+superstition attaches to the number seven in the case of occult science
+than when associated with the spectrum or with the scale.
+
+On one occasion when these facts were put forward verbally, the objection
+was made that the statement about the number seven does not apply to
+colours, since there are others beyond the red and violet rays, invisible
+to the eye. But even in this respect the comparison with colours holds
+good, for, in fact, the human being expands beyond the physical body on
+the one side, and beyond the Spirit-Man on the other; only to the methods
+of spiritual observation of which occult science here speaks, are these
+extensions of the human being “spiritually invisible,” just as the colours
+beyond red and violet are physically invisible. This explanation becomes
+necessary, because the opinion so easily arises that occult science does
+not seriously apply itself to scientific thinking, but treats such matters
+unscientifically. However, one who carefully considers the meaning of the
+statements made by occult science will find that in reality it is never at
+variance with genuine science; neither when it brings forward the facts of
+natural science as illustrations, nor when its statements are directly
+connected with natural research.
+
+
+
+
+
+CHAPTER III. SLEEP AND DEATH
+
+
+The nature of waking consciousness cannot be fathomed without observing
+that condition which man experiences during sleep, and the problem of life
+cannot be approached without studying death. Any one failing to perceive
+the importance of occult science may distrust the manner in which it
+studies sleep and death. Occult science is, however, capable of
+appreciating the motives from which such distrust arises. For there is
+nothing incomprehensible in the assertion that man exists for an active,
+purposeful life, that his acts depend on his devotion thereto, and that
+absorption in such conditions as sleep and death can result only from a
+taste for idle dreaming, and can lead to nothing else than vain
+imaginings.
+
+The refusal to accept anything of so fantastic a nature may readily be
+regarded as the expression of a sound mind, while indulgence in such “idle
+dreaming” is accounted morbid, and a pursuit fit only for people in whom
+the joy and ardour of life are lacking, and who are incapable of “real
+work.” It would be wrong to set this assertion aside at once as an
+injustice, for it contains a certain grain of truth. It is one quarter
+truth, and must be completed by the remaining three quarters belonging to
+it. Now if we dispute the one quarter which is right, with one who
+recognizes that one quarter quite distinctly but who does not dream of the
+other three quarters, we only rouse his suspicions. For it must be indeed
+granted absolutely that the study of that which lies hidden in sleep and
+death is morbid if it leads to weakness or to estrangement from real life.
+No less must we admit that much of that which has always called itself
+occult science in the world, and which is even now practised under that
+name, bears the impression of what is unhealthy and hostile to life; but
+this certainly does not spring from _genuine occult science_.
+
+The real fact of the matter is this, that just as a man cannot always be
+awake, so neither is he sufficiently equipped for the actual conditions of
+life, in its entire range, without that which occult science has to offer
+him. Life continues during sleep, and the forces which work and labour
+during the waking state draw their strength and refreshment from that
+which sleep gives them. It is thus with the things under our observation
+in the manifested world. The boundaries of the world are wider than the
+field of this observation; and what man recognizes in the visible must be
+supplemented and fertilized by what he is able to know of the invisible
+world. A man who did not continually renew his exhausted forces by sleep,
+would bring his life to destruction; and in the same way a view of the
+world which is not fertilized by a knowledge of the unseen, must lead to a
+feeling of desolation.
+
+It is similarly so with regard to death. Living creatures fall a prey to
+death in order that new life may arise. It is occult science which throws
+light on Goethe’s beautiful phrase: “Nature invented Death in order to
+have much Life.” Just as in the ordinary sense there could be no life
+without death, so can there be no real knowledge of the visible world
+without insight into the invisible. All discernment of the visible must
+plunge again and again into the invisible in order to develop. Thus it is
+evident that occult science alone makes the life of revealed knowledge
+possible. When it emerges in its true form it never enfeebles life, but
+strengthens it and ever renews its freshness and health, when, left to its
+own resources, it has become weak and diseased.
+
+When a man sinks into sleep the connection between his principles changes,
+as described earlier in this work. The part of the sleeping man which lies
+upon his couch comprises the physical and etheric bodies, but not the
+astral body and not the ego. It is because the etheric body remains bound
+to the physical body in sleep that the life-activities continue. For the
+moment the physical body is left to itself, it must of necessity fall into
+decay. The things that are extinguished in sleep are ideas, pain,
+pleasure, joy, grief, the ability to express conscious will, and similar
+facts of existence. But the astral body is the vehicle of all these
+things. That the astral body, with all its joy and sorrow, its realm of
+thought and will, is annihilated in sleep is an opinion that cannot be
+entertained by an unbiased judgment; it exists still, but in another
+condition. In order that the human ego and the astral body may not only be
+endowed with pleasure and pain and all the other things we have named, but
+also have a conscious perception of them, it is necessary that the astral
+body should be united with the physical and etheric bodies. This is the
+case during waking life, but not in sleep. The astral body has withdrawn
+itself from the other bodies. It has adopted another kind of existence
+than that which it possesses while united with the physical and etheric
+bodies. Now it is the task of occult science to study this other kind of
+existence in the astral body. During sleep, the astral body withdraws from
+the possibility of external observation and occult science must trace it
+in its hidden life, until it again takes possession of its physical and
+etheric bodies on waking.
+
+As in all cases when knowledge of the hidden things and events of life
+have to be dealt with, clairvoyant observation is necessary for the
+discovery of the real facts of the sleep state in its true nature, but if
+that which may be discovered by this means has once been made clear, it is
+comprehensible to really unprejudiced thought without further
+demonstration. For events in the unseen world show themselves by their
+effects in the manifested world. If what is revealed by clairvoyant vision
+is an explanation of visible events, such a confirmation by life itself is
+the proof which may rightly be demanded. Even one who will not use the
+means to be given later for the attainment of clairvoyant vision, may have
+the following experience: he may, in the first place, take the statements
+of the clairvoyant for granted, and then apply them to the material events
+within his experience. He will then find that life thereby becomes clear
+and comprehensible; and the more exact and minute his observations of
+ordinary life, the more readily will he come to this conclusion.
+
+Even though the astral body during sleep passes through no experiences,
+though it is not conscious of pleasure, pain, and the like, it does not
+remain inactive. On the contrary, it is a fact that active work is its
+function in the sleep state. For it is the astral body which strengthens
+and recuperates man’s forces, exhausted during waking life. As long as the
+astral body is united with the physical and etheric bodies it is related
+to the outer world through these two bodies. They convey to it perceptions
+and representations. Through the impressions which they receive from their
+surroundings, it experiences pleasure and pain. Now the physical body can
+be preserved in the form and shape suitable to the individual only by
+means of the human etheric body. But this human form can be preserved only
+by an etheric body which on its part receives corresponding forces from
+the astral body. The etheric body is the builder, the architect, of the
+physical body. It can, however, construct in the true sense only when it
+receives from the astral body the impulse as to the manner in which it
+must build. In this latter are contained the models, according to which
+the etheric body gives the physical body its form. During our waking hours
+these models for the physical body are not present in the astral body, or,
+at least, only to a certain extent. For in waking life the soul replaces
+these models with its own images. When a person directs his senses upon
+his environment he thus creates in his ideas pictures which are copies of
+the world around him. In fact these copies at first disturb the prototypes
+which give the etheric body the impulse to preserve the physical body.
+Such disturbance could not be present if a man, by virtue of his own
+activity, could convey to his astral body those pictures which would give
+the right impulse to the etheric body. Yet this very disturbance plays an
+important part in human life, and is able to express itself because the
+models for the etheric body do not come into full play in the waking life.
+This fact is revealed by “fatigue.” Now, during sleep, no external
+impressions disturb the force of the astral body. Therefore in this
+condition it can expel fatigue. The work of the astral body during sleep
+consists in removing fatigue, and it can accomplish this only by leaving
+the physical and etheric bodies. During waking life the astral body does
+its work within the physical body; during sleep it works on the latter
+from without.
+
+For instance, just as the physical body has need of the outer world, which
+is of like substance with itself, for its supply of food, something of the
+same kind takes place in the case of the astral body. Let us imagine a
+physical human body removed from the surrounding world: it would die. That
+shows that physical life is an impossibility without the entire physical
+environment. In fact, the whole earth must be just as it is if physical
+human bodies are to exist upon it. For, in reality, the whole human body
+is only a part of the earth,—indeed, in a wider sense, part of the whole
+physical universe. In this respect it is related in the same sense as, for
+example, the finger of a hand to the entire human body. Separate the
+finger from the hand and it cannot remain a finger: it withers away. Such
+would also be the fate of the human body were it removed from that body of
+which it is a member,—from the conditions of life with which the earth
+provides it. Let it be raised above the surface of the earth but a
+sufficient number of miles and it will perish as the finger perishes when
+cut off from the hand. If this fact is less apparent in the case of a
+man’s physical organism than in that of his finger and his body, it is
+merely because the finger cannot walk about on the body as man is able to
+do on the earth, and because on that account the dependence of the former
+is more obvious.
+
+In the same way that the physical body is embedded in the physical world
+to which it belongs, so does the astral body form a part of its own world,
+only it is torn out of it in waking life. We can form a clear idea of what
+happens by having recourse to an analogy. Imagine a vessel filled with
+water. No one drop is a separate thing in itself within that entire mass
+of water. But let us take a little sponge and with it suck up a single
+drop from the whole mass of water. Something of this kind happens to the
+human astral body on awaking. During sleep it is in a world resembling its
+own nature. In a certain sense it forms part of it. On awaking, the
+physical and etheric bodies suck it up: they absorb it; they contain the
+organs through which it perceives the outer world. In order to achieve
+this perception it has to leave its own world, for it is in that world
+alone that it can receive the models which it needs for the etheric body.
+
+Just as food is supplied to the physical body from its surroundings, so
+are the pictures of the world surrounding the astral body presented to it
+during the state of sleep. There, indeed, it lives in the universe, beyond
+the physical and etheric bodies: in that same universe out of which the
+whole man is born. The source of the images by means of which man receives
+his form is in this universe. He is linked in harmony with it; and when he
+awakens he rises above the surface of this all-pervading harmony to attain
+external perception. In sleep his astral body returns to the universal
+harmony. He brings so much strength from it to his bodies on awaking that
+he can once more dispense for a time with sojourning in the realm of
+harmony. The astral body returns during sleep to its home, and, on
+awaking, brings back into life freshly invigorated forces. That which the
+astral body thus gains, and brings with it on waking, finds its outer
+expression in the refreshment afforded by sound sleep.
+
+Further exposition of occult science will show that this home of the
+astral body is more extensive than that which belongs to the physical body
+in the narrower sense of the physical environment. Thus, while man as a
+physical being is a member of this earth, his astral body belongs to
+worlds in which other heavenly bodies besides our earth are included.
+During sleep, therefore,—(this can be made clear, as we have said, only by
+further explanations)—it enters a world to which other stars than the
+earth belong. In recognition of the fact that man lives during sleep in a
+world of stars, that is, in an astral world, occult science calls that
+principle of man which has its real home in that “astral” world and which,
+every time it returns to the sleep state, draws renewed force from that
+world, the _astral body_.
+
+It should be superfluous to point out that a misunderstanding might easily
+arise with regard to these facts; in our time, however, when certain
+materialistic modes of representation exist, it becomes quite necessary to
+draw attention to them. In quarters where such representation prevails it
+may, of course, be said that such a thing as fatigue can be scientifically
+investigated only in accordance with physical conditions. Even if the
+learned are not yet unanimous with regard to the physical cause of
+fatigue, one thing is quite firmly established; we must accept certain
+physical processes which lie at the root of this phenomenon. It would be
+well, however, if it were recognized that occult science does not in any
+way oppose this assertion. It admits everything that is said in this
+connection, just as it is admitted that for the physical erection of a
+house one brick must be laid upon another, and that when the house is
+finished its form and construction can be explained by purely mechanical
+laws. But the thought of the architect is necessary for the building of
+the house. This cannot be discovered merely by examination of physical
+laws.
+
+Just as the thought of the creator of a house stands behind the physical
+laws which make it explicable, so too, behind what is affirmed, with
+perfect accuracy by physical science, stands that of which occult science
+treats. This comparison is of course often put forward when the
+justification for a spiritual background to the world is in question; and
+it may be considered a trivial one. But what is important in such matters
+is not familiarity with certain conceptions, but that the proper weight
+should be given them in establishing a fact. One may be prevented from
+doing this simply because contrary ideas have so much power over the
+judgment that this weight is not felt.
+
+Dreaming is an intermediate state between sleeping and waking. What dream
+experiences offer to thoughtful observation is the many-coloured
+interweaving of a picture-world, which nevertheless conceals within itself
+some sort of law and order. At first this world seems to have an ebb and
+flow, often in confused succession. Man in his dream-life is set free from
+the laws of waking consciousness which bind him to sense-perception and
+the laws of reason. And yet dreams have some sort of mysterious law,
+attractive and fascinating to human speculation, and this is the deeper
+reason why the beautiful play of imagination lying at the root of artistic
+feeling is always apt to be compared to dreaming. We need only recall a
+few characteristic dreams to find this corroborated. A man dreams, for
+example, that he is driving off a dog that is attacking him. He wakes, and
+finds himself in the act of unconsciously pushing off part of the
+bedclothes which had been lying on an unaccustomed part of his body and
+which had therefore become oppressive. What is it that dream-life makes,
+in this instance, out of an incident perceptible to the senses? In the
+first place, it leaves in complete unconsciousness what the senses would
+perceive in the waking state. But it holds fast to something
+essential—namely, the fact that the man wishes to repel something; and
+round about this it weaves a metaphorical occurrence.
+
+The pictures, as such, are echoes of waking life. There is something
+arbitrary in the way in which they are drawn from it. Every one feels that
+the same external cause may conjure up various dream-pictures. But they
+give symbolic expression to the feeling that one has something to ward
+off. The dream creates symbols; it is a symbolist. Inner experiences can
+also be transformed into such dream-symbols. A man dreams that a fire is
+crackling beside him; he sees flames in his dream. He wakes up feeling
+that he is too heavily covered and has become too warm. The feeling of too
+great warmth expresses itself symbolically in the picture. Quite dramatic
+experiences may be enacted in a dream. For example, some one dreams that
+he is standing on the edge of a precipice. He sees a child running toward
+it. The dream makes him experience all the tortures of the thought—if only
+the child will not be heedless and fall over into the abyss! He sees it
+fall, and hears the dull thud of the body below. He awakes, and perceives
+that an object which had been hanging on the wall of the room has become
+unfastened, and made a dull sound by its fall. This simple event is
+expressed in dream-life by one which unravels itself in exciting pictures.
+For the present it is not at all necessary to engage in reflection as to
+the reason why, in the last example, the moment of the falling of a heavy
+object expresses itself in a series of events which seem to spread
+themselves over a certain length of time; it is only necessary to keep in
+view that the dream transforms into a picture that which would present
+itself to the waking sense-perception.
+
+We see that the moment the senses cease their activity, creative power
+asserts itself in man. It is the same creative power which is present in
+absolutely dreamless sleep, and at that time recuperates man’s exhausted
+forces. For this dreamless sleep to take place, the astral body must be
+withdrawn from the etheric and physical bodies. During the dream-state it
+is so far separated from the physical body as to have no further
+connection with the organs of sense; but it still maintains a certain
+connection with the etheric body. The capacity for perceiving the
+experiences of the astral body by means of pictures is due to this
+connection which it maintains with the etheric body. The moment this
+connection also ceases, the pictures sink into the obscurity of
+unconsciousness and dreamless sleep has set in.
+
+The arbitrary and often nonsensical element in dream-pictures arises from
+the fact that the astral body cannot, on account of its separation from
+the sense-organs of the physical body, relate its pictures to the correct
+objects and events of the outer environment. It is especially
+illuminating, in this matter, to examine a dream in which the ego is, as
+it were, split up; as, for example in the case of a person who dreams that
+he is a schoolboy and cannot answer the propounded question, while
+immediately afterward as the teacher, he himself answers it. The dreamer,
+being unable to make use of his physical organs of perception, is not able
+to connect both occurrences with himself, as the same individual.
+Therefore, in order to recognize himself also as a permanent ego, man must
+first be equipped with outer organs of perception. Only when he has
+acquired the faculty of self-consciousness without the aid of such organs
+will the permanent ego also become perceptible to him outside his physical
+body. Clairvoyant consciousness has to acquire this faculty, and the
+method of doing so will be treated in detail later in this work.
+
+Even death takes place for no other cause than a change in the connection
+of the principles of man’s being. And what is visible to clairvoyant
+observation with regard to death may also be seen in its effects in the
+manifested world; in this case also, an unbiased judgment will find the
+teachings of occult science confirmed by observing external life. The
+expression of the invisible in the visible is, however, less evident with
+regard to these facts, and there is greater difficulty in feeling the full
+importance of that which in the events of outer life endorses the
+statements of occult science in this domain. These statements may be
+supposed to be mere pictures of fancy, even more readily than many other
+things that have been dealt with in this work, if we shut ourselves off
+from the knowledge that everywhere in the visible is contained an
+unmistakable foreshadowing of the invisible.
+
+On the approach of sleep, only the astral body is released from its
+connection with the etheric and physical bodies, which still remain
+united, whereas at death the separation of the physical from the etheric
+body takes place. The physical body is abandoned to its own forces, and
+must therefore disintegrate as a corpse. At death the etheric body finds
+itself in a condition in which it has never been before during the time
+between birth and death,—with the exception of certain abnormal conditions
+to be dealt with later. That is to say, it is now united with the astral
+body in the absence of the physical body; for the etheric and astral
+bodies do not separate immediately after death: they are held together for
+a time by the agency of a force the presence of which can be easily
+understood; for were this force not present the etheric body could not
+detach itself from the physical body. It would remain bound to the latter,
+as is shown in the case of sleep, when the astral body is not able to rend
+asunder these two principles of man’s being. This force comes into action
+at death. It releases the etheric from the physical body, so that the
+former remains united to the astral body. Clairvoyant observation shows
+that this connection varies with different people after death. The time of
+its duration is measured by days. For the present, this period of time is
+mentioned only for the sake of information.
+
+Subsequently, the astral body is also released from the etheric body and
+goes on its way alone. During the union of the two bodies, the individual
+is in a state which enables him to be aware of the experiences of his
+astral body. As long as the physical body is there, the work of
+reinforcing the wasted organs has to be begun from without, as soon as the
+astral body is liberated from it. When once the physical body is
+separated, this work ceases. Nevertheless, the force which was expended in
+this way while the man was asleep, continues after death and can now be
+applied to some other end. It is now used for making the astral body’s own
+experiences perceptible. During his connection with his physical body the
+outer world enters man’s consciousness in images; after the body has been
+laid aside, that which is experienced by the astral body, when it is no
+longer connected with sense organs, with this outer physical world,
+becomes perceptible. At first it has no new experiences. Its connection
+with the etheric body prevents it from experiencing anything new.
+
+What, however, it does possess, is _memory_ of its past life. The etheric
+body still being present causes that past life to appear as a vivid and
+comprehensive panorama. That is man’s first experience after death. He
+sees his life from birth to death spread out before him in a series of
+pictures. Memory is only present in the waking state, when during life man
+is united with his physical body, and it is present only to the extent
+allowed by that body. Nothing is lost to the soul that has made an
+impression on it during life. Were the physical body a perfect instrument
+for the purpose, it would be possible, at any moment during life, to
+conjure up the whole of the past before the eyes of the soul. At death
+there is no longer any obstacle to this. As long as the etheric body
+remains, there exists a certain degree of perfection of memory. But this
+disappears according to the degree in which the etheric body loses the
+form which it possessed while united with the physical body, and which
+resembles that body. This is the very reason why the astral body
+separates, after a time, from the etheric body. It can remain united with
+the latter only so long as the form of the etheric body corresponds with
+that of the physical body.
+
+During the period of life between birth and death, separation of the
+etheric body occurs only in exceptional cases, and for no longer than a
+brief space of time. If, for example, a man exposes one of his limbs to
+pressure, part of his etheric body may become separated from the physical
+one. We say on such occasion that the limb has “gone to sleep,” and the
+peculiar sensation we feel results from the separation of the etheric
+body. (Of course a materialistic manner of explanation may here again deny
+the invisible behind the visible and say: all this arises merely from the
+physical disturbance caused by the pressure.) Clairvoyant vision can see
+in such a case, how the corresponding part of the etheric body extends
+beyond the physical limb. Now if a man experiences an unusual shock, or
+something similar, such a separation of the etheric body from a large part
+of the physical body may result, for a short time. That is the case when a
+man, for some reason or other, is suddenly brought face to face with
+death,—for example when drowning, or threatened by a fatal accident when
+mountaineering. What is related by people who have had such experiences
+comes, in fact, very near the truth, and can be ratified by clairvoyant
+observation. They declare that in such moments their whole lives pass
+before their minds as though in a huge memory-picture.
+
+Out of the many examples which might here be adduced, allusion will be
+made to one only, because it originates from a man whose mode of thought
+would make everything said here about such things seem pure fancy.(5)
+Moriz Benedict, the distinguished criminal anthropologist and eminent
+investigator in many other realms of natural science, relates in his
+_Reminiscences_ an experience of his own,—to the effect that once, when on
+the point of drowning in a bath he had seen his whole life pass before his
+memory as though in a single picture. If other people describe differently
+the pictures seen by them under similar circumstances, and even in such a
+way that they seem to have little to do with the events of their past
+life, that does not contradict what has been said; for the pictures which
+arise in the quiet abnormal condition during the separation from the
+physical body are sometimes at first sight, unintelligible in their
+relation to life. Correct observation, however, would always recognize
+this relationship.
+
+Neither is it an objection if, for example, some one who was once on the
+point of drowning did not experience what has been described; for it must
+be borne in mind that this can happen only when the etheric body is really
+separated from the physical body,—when, moreover, the former is still
+united with the astral body. If, through the fright, a loosening of the
+etheric and astral bodies also takes place, the experience is not
+forthcoming, because then complete unconsciousness ensues, as in dreamless
+sleep.
+
+Immediately after death the events of the past appear as though compressed
+by the memory into a picture. After its separation from the etheric body,
+the astral body pursues its further wanderings alone. It is not difficult
+to realize that everything continues to exist which, by means of its
+activity, the astral body has made its own during its sojourn in the
+physical body. The ego has to a certain extent elaborated the Spirit-Self,
+the Life-Spirit, and the Spirit-Man. As far as these are developed, they
+do not owe their existence to the organs present in the different bodies,
+but to the ego; and it is precisely this ego which needs no outer organs
+for perception; nor does it require any such organs in order to retain
+possession of what it has made one with itself. It might be objected: “Why
+then is there no perception during sleep of the developed Spirit-Self,
+Life-Spirit, and Spirit-Man?” For this reason that the ego is chained to
+the physical body between birth and death. Even though, during sleep, it
+is out of the physical body with the astral body it nevertheless remains
+closely connected with the physical body; for the activity of the astral
+body is directed toward the physical body. On this account the ego is
+relegated to the outer world of sense for its observations, and cannot
+receive spiritual revelations in their direct form. Not until death do
+these revelations come within reach of the ego, because by means of death
+the ego is freed from its connection with the physical and etheric bodies.
+Another world may flash upon the consciousness the moment it is withdrawn
+from the physical world which during life monopolizes its activity.
+
+Now there are reasons why even at this juncture all connection with the
+outer physical world of sense does not cease for man. That is to say,
+certain desires remain which sustain the connection. There are desires
+which man creates just because he is conscious of his ego as the fourth
+principle of his being. These desires and wishes, springing from the
+existence of his three lower bodies, can operate only in the external
+world, and cease to operate when these bodies are cast aside. Hunger is
+caused by the external body; as soon as that external body is no longer
+connected with the ego, hunger ceases. Now, had the ego no further desires
+than those springing from its own spiritual nature, it might at death draw
+full satisfaction from the spiritual world into which it is transplanted.
+But life has given it other desires as well. It has kindled in it a
+longing for pleasures only to be enjoyed by means of physical organs,
+although these pleasures themselves do not originate in the nature of
+those organs. It is not only the three bodies which demand gratification
+from the physical world, but the ego itself finds pleasures in that world,
+for the enjoyment of which there exist no means whatever, in the spiritual
+world.
+
+During life the ego has two kinds of desires: those that spring from the
+bodies and must therefore be gratified within the bodies, but which must
+also come to an end with their disintegration; and those that arise from
+the spiritual nature of the ego. As long as the ego lives in the bodies,
+those cravings are satisfied by means of the bodily organs. For in the
+manifestations of the bodily organs the hidden spiritual element is at
+work, and the senses receive something spiritual as well, in everything of
+which they are cognizant. That spiritual element is also present after
+death, although in a different form. Everything spiritual that the ego
+longs for while in the world of sense, it still possesses when the senses
+are no longer there.
+
+Now if a third kind of wish were not added to these two, death would mean
+only a transition from desires which may be satisfied through the senses
+to such as are fulfilled by the revelation of the spiritual world. The
+third kind of desire is that which is created by the ego during life in
+the sense-world, because it finds pleasure in that world, even when no
+spiritual element is revealed in it. The humblest pleasures may be
+manifestations of the spirit. The satisfaction afforded a starving
+creature by taking food is a manifestation of the spirit, for by taking
+food something is thereupon brought about without which, in a certain
+sense, the spiritual nature could not develop. But the ego can go beyond
+the pleasure, which in this case is the outcome of necessity. It may even
+long for the delicious food quite apart from the service rendered to the
+spirit by taking nourishment.
+
+It is the same with other things in the sense-world. Desires are created
+in this way which would never have appeared in the sense-world if the
+human ego had not been incorporated in it. Neither do such desires arise
+from the spiritual nature of the ego. The ego must have pleasures of the
+senses as long as it lives in the body, even though it be for the very
+reason that its own nature is spiritual. For the spirit manifests in
+material things, and the ego is enjoying nothing less than spirit when it
+surrenders itself to that element in the sense-world which is irradiated
+by the light of the spirit. Moreover, it will continue to enjoy this light
+even when the senses are no longer the medium through which the spiritual
+rays pass. But there is no fulfillment possible in the spiritual world for
+desires in which the spirit is not living even in the world of the senses.
+
+When death takes place, the possibility of gratifying desires of this
+description is cut off. Pleasure in good things to eat can be induced only
+by the presence of the physical organs required for their consumption,—the
+palate, tongue, and so forth; but when man has laid aside his physical
+body he no longer possesses these organs. If, however, the ego still
+craves that kind of pleasure the craving must remain unsatisfied. As long
+as this pleasure corresponds to the spiritual need, it is caused only by
+the presence of the physical organs; but should it happen that the ego has
+created the desire without serving the spirit in so doing, it retains it
+after death in the form of a craving which thirsts in vain for
+gratification. We can form an idea of what man then experiences only by
+imagining some one suffering from burning thirst in a region where, far
+and wide, there is no water to be found. This is the predicament of the
+ego after death, as long as it retains ungratified desires for the
+pleasures of the outer world, and has no organs by means of which to
+satisfy them. Of course the burning thirst, serving as a comparison for
+the condition of the ego after death, must be thought of as enormously
+increased, and it must be imagined as extending to all desires still
+existing, for which all possibility of gratification is lacking.
+
+The next condition of the ego consists in freeing itself from this bond of
+attraction to the outer world. With regard to this world, it has to attain
+purification and liberation. It must be cleansed of all wishes which it
+has created while in the body, and which have no native rights in the
+spiritual world. As an object is caught and burned up by fire, so is the
+world of desire, described above, broken up and destroyed after death. A
+vista is then opened into that world which occult science calls the
+“consuming fire” of the spirit. This fire seizes upon desires of a sensual
+nature which however are not rooted in the spirit. Revelations of this
+kind which occult science is bound to make with regard to such events may
+appear hopeless and terrible. It may seem a fearful thing that a hope for
+the realization of which sense-organs are required, should after death be
+transformed into despair, and that a wish that can be fulfilled only by
+the physical world should be changed into torturing deprivation. Yet we
+can hold such an opinion only as long as we fail to realize that the
+wishes and desires seized by the “consuming fire” after death do not, in a
+higher sense, represent forces beneficial to life but destructive to it.
+
+By means of these forces the ego binds itself to the sense-world more
+closely than is necessary, in order to draw from it all the experience it
+requires. For the sense-world is a manifestation of the hidden and
+spiritual world which lies behind it; and the ego could never attain
+spiritual happiness through the bodily senses, which are the only form in
+which the spiritual can be manifested, unless it utilized the senses to
+seek the spiritual element in sense-experience. Nevertheless, the ego
+loses sight of the true spiritual reality in the physical world to such an
+extent that it experiences sensual desires irrespective of the needs of
+the spirit. If sense pleasure, as the expression of the spirit, serves to
+raise and develop the ego, any pleasure which is not an expression of the
+spirit warps and impoverishes it. Even though such a desire finds the
+means of its gratification in the sense-world, still its destructive
+effect upon the ego is thereby in no way diminished; but it is not until
+after death that its disastrous effects become apparent.
+
+For this reason a man may, by gratifying such desires, create, during his
+life, new and similar desires, wholly unaware that he is enveloping
+himself in a “consuming fire.” What becomes visible to him after death is
+only what already surrounded him during his life, and by thus becoming
+visible it at once appears in its salutary and beneficent effect. A human
+being who loves another is certainly not attracted merely by that part of
+him which is perceptible to the physical senses—the only part which is cut
+off from observation after death—but after death, just that part of the
+dear one then becomes visible for the perception of which the physical
+organs were only the means. The one thing, in fact, which would prevent a
+man from beholding his friend clearly is the presence of desires which can
+be satisfied only by means of physical organs. Unless these desires are
+extinguished, he can have no conscious perception of his friend after
+death. When looked at in this light, the terrible and hopeless character
+which after-death experiences might assume for man, according to the
+descriptions given by occult science, becomes changed into one which is
+thoroughly satisfying and consoling.
+
+Now the first after-death experiences differ entirely in yet another
+respect from those during life. During the time of purification man lives,
+as it were, backwards. He lives over again the whole span of his life
+since birth; beginning with the events immediately preceding his death,
+and reversing the order of his experiences, he goes through them again
+until he reaches back to childhood. In this process he sees with
+spiritually enlightened eyes all those things which were not inspired by
+the spiritual nature of the ego, with the difference that he now
+experiences these things in reverse order.
+
+For instance, a man who died in his sixtieth year, and who at the age of
+forty had, in an outburst of anger, caused some one either physical or
+mental pain, will go through this experience again when, on the return
+journey of existence after death, he reaches that point in his fortieth
+year; but now he does not experience the satisfaction which his attack had
+afforded him during life; instead, he experiences the pain which he
+inflicted upon the other man. It may at once be seen, however, that
+whatever pain he feels in the after-death experience is caused by a desire
+of the ego arising only from the outer physical world; in reality the ego
+does not only injure another by the indulgence of such a desire, but it
+also injures itself; although the injury to itself is not apparent during
+life.
+
+After death, however, the whole of the harmful world of desires becomes
+visible to the ego, which then feels attracted toward every being or
+object which had kindled the desire, in order that this may be destroyed
+in the “consuming fire” by the same means that created it. When man, on
+his return journey, reaches the moment of his birth, then only have all
+such desires been purged in the purifying flames, and henceforth nothing
+remains to hinder him from devoting himself entirely to the spiritual
+world. He enters upon a new phase of existence. In the same way that he
+laid aside his physical body at death and, soon afterward, his etheric
+body, so does that part of his astral body dissolve which can only live in
+the consciousness of the outer physical world.
+
+Occult science, therefore, recognizes three corpses,—the physical,
+etheric, and astral. The period at which the last is cast off by man is
+marked by the time of purification, which amounts to about one third of
+the time elapsed between birth and death. The reason why this is so can
+only be explained later, when the course of human life is examined from
+the standpoint of occult science. To clairvoyant observation, astral
+corpses, which have been cast off by human beings passing from the state
+of purification into a higher existence, are constantly visible in the
+world surrounding man, in exactly the same way that physical corpses, in
+places inhabited by men, are apparent to physical observation.(6)
+
+After purification an entirely new state of consciousness begins for the
+ego. Whereas before death the outer perceptions must flow to the ego, in
+order that upon these perceptions the light of consciousness might be able
+to fall, so now in like manner from within, streams a world which attains
+consciousness. The ego is living in this world also between birth and
+death; only then this world is clothed in the manifestations of the
+senses. It is only when the ego, freed from all the ties of sense, turns
+inward to behold its own “holy of holies,” that its true innermost nature,
+which had hitherto been obscured by the senses, is revealed to it. In the
+same way that the ego is recognized inwardly before death, so, after death
+and purification, is the spiritual life inwardly revealed to it in all its
+fulness. This revelation really takes place immediately after the etheric
+body is laid aside; but it is obscured by the dark cloud of desires turned
+toward the outer world. It is as though a world of spiritual bliss were
+invaded by black demoniacal phantoms, caused by those desires which are
+being destroyed by the “consuming fire.” Indeed, these desires are not
+mere phantoms, but real entities, which become apparent immediately after
+the ego is deprived of physical organs, and is thus able to discern those
+things which are of a spiritual nature. These entities have the appearance
+of distorted caricatures of the objects with which the individual had
+formerly become acquainted through his senses.
+
+Clairvoyant observation shows that this place of purging fire is peopled
+by beings whose appearance may well seem horrifying and painful to
+spiritual vision, whose pleasure seems to consist in destruction, and
+whose passions impel them to evil-doing of such a description that the
+evil of the physical world seems insignificant in comparison. Whatever
+desires of the kind described above are brought into that world by man,
+are looked upon by these beings as food, by means of which their powers
+are continually strengthened and invigorated.
+
+The picture thus sketched of a world imperceptible to the senses may seem
+less incredible if we look with an unprejudiced eye on part of the animal
+world. What is a fierce, devouring wolf, from a spiritual point of view?
+What does it reveal to us through that which our senses perceive? Nothing
+else than a soul that lives in desires, and acts by desire. The external
+form of the wolf may be called an embodiment of those desires; and if man
+had no organs with which to perceive that form, if its desires appeared
+invisibly in their effects,—if, therefore, a force invisible to the eye
+were prowling about, and might be the cause of all that happened through
+the visible wolf,—he would still be forced to recognize the existence of a
+creature corresponding to it. Now the beings of the region of purifying
+fire are not visible to the physical eye, but to clairvoyant sight only;
+but their effects are clearly apparent. They bring about the destruction
+of the ego when it gives them nourishment. These effects are clearly
+visible if what began as a pleasure leads to excess and debauchery.
+
+For even what is perceptible to the senses would attract the ego only in
+so far as the pleasure had its root in the ego’s own nature. The animal is
+prompted by desire for that in the outer world which its three bodies
+crave. Man has higher enjoyments, because to the three principles of his
+bodily nature is added the fourth, the ego. But if the ego seeks a
+gratification which does not tend toward the maintenance and development
+of its nature but to its destruction, then such a craving can be neither
+the effect of its three bodies, nor that of its own nature, but can only
+be caused by beings, concealed from the senses in their true form, but
+able furtively to approach that higher nature of the ego, and excite in it
+desires which, though it is cut off from the senses, can still be
+satisfied only by means of sense-organs.
+
+For there are beings which feed on passions and desires of a worse kind
+than those of an animal nature, because they do not expend themselves on
+objects of the senses but seize upon the spiritual element and drag it
+down to a sensual level. Therefore the forms of such beings are more
+hideous, more horrible, to spiritual sight than are the forms of the
+fiercest animals, in which after all only passions rooted in the senses
+are incarnated. And the destructive forces of these beings immeasurably
+surpass any destructive rage existing in the animal world as perceived by
+the senses. Occult science must in this way enlarge man’s view so as to
+include a world of beings standing, in a certain respect, lower than the
+visibly destructive animal world.
+
+When man has passed through the world of purification after death, he
+finds himself in a world the contents of which are spiritual, and which
+also creates in him longings which can be satisfied only by spiritual
+things. But even now man distinguishes between that which properly belongs
+to his ego and what forms the environment of that ego—one might say, its
+spiritual outer world. Only that, of which he becomes sensible in this
+environment, pours in upon him in the same way that the perception of his
+own ego poured in upon him during his sojourn in the body. Whereas man’s
+environment in the life between birth and death speaks to him through his
+bodily organs, after death when all the bodies are laid aside the language
+of his new environment penetrates directly into the innermost sanctuary of
+the ego. Man’s whole environment is now filled with beings of a like
+nature with his ego, for only an ego has access to an ego. Just as
+minerals, plants, and animals surround man in the sense-world, and compose
+it, so, after death, is he surrounded by a world composed of beings of a
+spiritual nature.
+
+Yet he takes something with him into this world which is not part of his
+environment there; it is what the ego has experienced in the world of the
+senses. First of all, the sum of these experiences appeared, as a
+comprehensive memory-picture, immediately after death, while the etheric
+body was still united to the ego. The etheric body itself is then, indeed,
+laid aside, but something of the memory-picture remains with the ego as an
+everlasting possession. Just as though an extract or essence were made out
+of all the events and experiences which a man encounters between birth and
+death, so might we describe that which is left behind. It is the spiritual
+product of life, its fruit. This product is of a spiritual nature. It
+contains everything spiritual which is revealed through the senses, yet
+this spiritual treasure could not have been gathered save by life in the
+sense-world.
+
+This spiritual fruit of the sense-world becomes after death the ego’s own
+inner world. With it the ego enters a world, which consists of beings who
+reveal themselves in the same and only manner in which man in his
+innermost depths, can become conscious of his own ego. As a plant seed,
+which is the essence of the whole plant, grows only when buried in another
+world, the earth, so now that which the ego brings from the sense-world
+gradually unfolds itself as a seed under the influence of the spiritual
+environment in which it has been planted. Occult science can, of course,
+only portray in pictures what happens in this “spirit-world;” still those
+pictures present themselves as absolute reality to the clairvoyant’s
+sight, when he investigates invisible happenings, corresponding to those
+which are visible to the physical eye. Whatever of that world can be
+described, may be visualized by comparison with the world of the senses
+for although it is of a purely spiritual nature, it nevertheless resembles
+the physical world in certain respects. Just as, for instance, in the
+physical world, a color appears when some object impresses the eye, so in
+the spirit-world a color appears to the ego when a being acts upon it. But
+this latter phenomenon is perceived in the same manner as the ego can be
+perceived inwardly between birth and death. It is not as though the light
+outside fell within upon the man, but as though another being directly
+affected the ego, causing the latter to picture this influence in a
+colour-form.
+
+Thus do all things in the spiritual environment of the ego find expression
+in a world of coloured rays. As their origin is of a different kind, it
+goes without saying that these colours of the spiritual world are also of
+a somewhat different character from physical colours. A similar thing is
+true of other impressions received by man in the world of sense. But it is
+the sounds of the spiritual world that most nearly resemble the
+impressions of the sense-world; and the more at home a man becomes in the
+spiritual world, the more he realizes it as a life of self-determined
+motion, which may be compared with the sounds, and the harmony of sounds,
+of the physical world. Only he does not feel the tones as something
+approaching an organ from outside, but as a force streaming forth into the
+outer world through his ego. He feels the sound just as in the sense-world
+he feels his own speech or song, only he knows that in the spiritual world
+these sounds, streaming out from him, are at the same time the
+manifestations of other beings, who are pouring themselves into the world
+through him.
+
+A still higher manifestation takes place in the spirit-land when the sound
+becomes the “spiritual word.” Then there streams through the ego not only
+the pulsing life of another spiritual being, but such a being itself
+communicates its own inner nature to the ego; and then, when the spiritual
+word streams through the ego, two beings live in one another, without that
+separating element which every companionship in the sense-world must carry
+with it. And this is really the nature of the communion of the ego with
+other spiritual beings after death.
+
+There are three regions in the spiritual world, which may be compared to
+the three divisions of the physical sense-world. The first region is in a
+certain respect the “solid land” of the spiritual world, the second the
+“sphere of ocean and river,” and the third the “atmospheric region.” That
+which assumes physical form on earth, so that it can be perceived by
+physical organs, in accordance with its spiritual nature, is to be seen in
+the first region of the spirit-world. There, for instance, may be seen the
+force that fashions the form of a crystal. Only what is there revealed is
+the opposite of that which appears in the sense-world. In that world the
+space which is filled by a mass of rock appears to spiritual sight as a
+kind of hollow space; but round about this hollow is seen the force which
+fashions the form of the rock. The colour of the rock in the sense-world
+appears in the spiritual world as its complementary colour; thus a red
+stone is green when seen from the spirit-world, a green stone is red, and
+so on. Other qualities also appear in their opposites. Just as stone,
+masses of earth, and like materials make up the solid land—the continental
+region of the world of sense—so do the structures described above compose
+the solid land of the spiritual world.
+
+All that is life in the sense-world belongs to the ocean-region of the
+spiritual world. To the physical eye, life appears in its effects in
+plants, animals, and men. To spiritual vision, life is a flowing
+substance, like oceans and rivers, diffused through the spirit-world. A
+still better comparison is that of the circulation of the blood in the
+body; for whereas seas and rivers are seen to be irregularly distributed
+in the physical world, a certain regularity in distribution of the flowing
+life reigns in the spirit-world, as in the circulation of the blood. This
+“flowing life” is simultaneously heard as spiritual sound.
+
+The third region of the spirit-world is its “atmosphere.” What is known in
+the physical world as “feeling” is also present there, permeating
+everything like the air on the earth. We must imagine a rushing sea of
+feeling. Pain and sorrow, joy and rapture, flow through this region, like
+wind and storms in the atmosphere of the physical world. Imagine a battle
+fought on earth. There confront one another not merely human forms, as
+seen by the physical eye, but feelings opposed to feelings, passions to
+passions; pain fills the battlefield just as much as do the forms of men.
+All that is seething there of passion, pain, and the joy of victory is not
+only perceptible in its effects as revealed to the physical senses; it may
+be seen with the spiritual senses as an atmospheric process in the
+spirit-world. Such an event in the spiritual world is like a thunderstorm
+in the physical, and the perception of these events may be compared to the
+hearing of words in the physical world. For this reason it is said that as
+the air envelops and permeates earthly things, so do “interweaving
+spiritual words” pervade the beings and events of the spirit-world.
+
+And still further observations are possible in this spirit-world. What may
+be compared to light and heat in the physical world is there too. That
+which permeates everything in the spirit-world, as earthly things and
+beings are permeated by heat, is the world of thought itself. There,
+however, thoughts must be regarded as living and independent beings. What
+is understood by man in the manifested world as thought is but a shadow of
+what lives as a thought-being in the spirit-world. Imagine thought, as it
+now exists in man, raised out of him and as an active, energetic being,
+endowed with an inner life of its own, and you have a feeble illustration
+of that which fills the fourth region of the spirit-world. In the physical
+world between birth and death what man understands as thought is but the
+manifestation of the thought-world as it is able to mould itself by means
+of the instruments afforded by the bodies. All such thoughts cherished by
+man, that carry with them an enrichment of the physical world have their
+origin in this region. By such thoughts are meant not only the ideas of
+great inventors and men of genius; but those ideas found in every
+individual which he does not owe solely to the external world, but through
+which he, so to speak, transforms that world.
+
+In so far as feelings and passions are concerned, the cause of which lies
+in the outer world, these feelings are perceptible in the third region of
+the spirit-world; but everything which so lives in a man’s soul as to make
+him a creator,—influencing, transforming and fertilizing his
+environment,—is manifest in its original and intrinsic form in the fourth
+division of the spirit-world.
+
+That which exists in the fifth region may be compared to physical light.
+In its archetypal form it is wisdom in manifestation. Beings who diffuse
+wisdom throughout their surroundings, as the sun pours light on physical
+beings, belong to this realm. Whatever is illuminated by their wisdom
+stands forth in its true meaning and significance for the spiritual world,
+just as the colour of a physical object is seen when the light falls upon
+it. There are still higher regions of the spirit-world, which will be
+described later in this work.
+
+Into this world the ego is plunged after death, together with the results
+it carries with it out of physical life. And these results are still
+united with that part of the astral body which is not cast off at the end
+of the time of purification. In fact, only that part falls away which, in
+its desires and wishes, turned, after death, toward physical life. The
+plunging of the ego into the spiritual world, with what it has acquired in
+the physical world, may be compared to the planting of a grain of seed in
+the soil in which it can mature. As the grain of seed draws substances and
+forces from its surroundings in order that it may develop into a new
+plant, so the condition of the ego, when implanted in the spiritual world,
+is one of development and growth.
+
+Hidden within that which is perceived by an organ, there lies the force
+whereby that same organ was formed. The eye perceives light; but without
+light there would be no eye. Creatures spending their lives in darkness do
+not develop organs of sight. Thus the whole of man’s physical body is
+created out of the hidden forces of that of which he becomes conscious
+through his bodily organs. The physical body is built up by the forces of
+the physical world, the etheric body by those of the life-world, and the
+astral body is formed out of the astral world. Now when the ego is
+transferred to the spirit-world it is met by just those forces which
+remain hidden to physical perception.
+
+What appear to man’s view in the first region of the spirit-world are the
+spiritual beings that are always surrounding him, and that have built up
+his physical body. Thus in the physical world man perceives nothing but
+the manifestations of those spiritual forces which have formed his own
+physical body. After death he is in the very midst of these moulding
+forces, which, previously hidden, now appear to him in their true forms.
+In the same way, in the second region, he is in the midst of the forces by
+which his etheric body was organized, and in the third region there pour
+in upon him the potencies out of which his astral body was formed. The
+higher regions of the spirit-world also direct toward him those forces
+from which he was built in the life between birth and death.
+
+These denizens of the spiritual world are at present working in
+co-operation with that which man has brought with him as the product of
+his last life, which now becomes a germ; and through this co-operation man
+is, first of all, built up anew as a spiritual being. The physical and
+etheric bodies are still joined in sleep; the astral body and the ego are,
+it is true, outside them, but still connected with them. Whatever
+influences the astral body and the ego receive, in such a state, from the
+spiritual world, can serve only to recuperate the forces exhausted during
+the waking state.
+
+But when the physical and etheric bodies have been laid aside, and, after
+the time of purification, also those parts of the astral body still bound
+by their desires to the physical world, then everything pouring in upon
+the ego from the spiritual world is not only a reforming but a
+reorganizing force. After a certain period, to be dealt with in later
+chapters, the ego again gathers round it an astral body which will be able
+to live in such an etheric and physical body as man possesses between
+birth and death. A man can once more pass through birth and renew his
+earthly existence, in which, however, will be incorporated the results of
+his former life. Until the rebuilding of his astral body, man is a witness
+of his reconstruction. As the powers of the spirit-world are not
+manifested to him through external organs, but from within outward, like
+his own ego in self-consciousness, he is able to observe that
+manifestation as long as his attention is not turned to an outer world of
+perception. But from the moment that the astral body is reconstituted, his
+attention is turned outward; the astral body once more craves an outer
+etheric and physical body. It is thus turned away from the inner
+revelations. For this reason there is now an intermediate state, during
+which man is immersed in unconsciousness. Consciousness can emerge again
+in the physical world only when the necessary organs for physical
+perception are formed.
+
+During this period, in which consciousness illuminated by inner perception
+ceases, the new etheric body begins to link itself to the astral and man
+can once again enter a physical body. In the linking together of these two
+bodies only such an ego could consciously take part as had of itself
+created the Life-Spirit and Spirit-Man out of the creative forces, hidden
+in the etheric and physical bodies. Until the individual has evolved as
+far as this, beings further advanced than himself in evolution must guide
+this linking together. The astral body is guided, by such beings as these,
+to parents through whom it may be endowed with the appropriate etheric and
+physical bodies. Before the attachment of the etheric body takes place,
+something of very great importance happens to the man who is about to
+re-enter physical existence.
+
+In his former life he created disturbing forces, which were revealed to
+him on the journey retraced after death. Let us again take an example. He
+caused some pain in an outburst of anger in the fortieth year of his
+former life. After death, the other’s pain came before him as a force
+which had interfered with the evolution of his ego. It is likewise with
+all such events of his former life. On his re-entrance into physical life
+these hindrances to his evolution confront the ego anew. As, on the
+threshold of death, a sort of memory-picture arose before the human ego,
+so there now arises a vision of the life approaching. Again he sees a
+picture, this time showing all the obstacles which he has to clear away,
+if he is to advance in evolution. And what he thus sees becomes the
+starting-point for forces which he must bring with him into his new life.
+The picture of the pain he has caused the other man becomes a force which
+impels the ego, on entering life again, to make amends for this pain. Thus
+the previous life has a determining effect on the new one. The deeds of
+the new life are in a certain way caused by those of the former life. This
+connection, following the law, between an earlier and later existence is
+to be looked upon as the “Law of Destiny”; it has become usual to
+designate it “Karma,” a term borrowed from oriental wisdom.
+
+The building up of a new set of bodies, however, is not the only task
+incumbent upon man between death and a new birth. While this building up
+is taking place, man lives outside the physical world. That world,
+however, continues to evolve during this time. The surface of the earth
+changes in comparatively short periods of time. What aspect did those
+regions which are now occupied by Germany bear a few thousand years ago?
+When man appears on earth in a new existence, the earth rarely looks the
+same as it did at the time of his last incarnation. During his absence
+from the earth all sorts of changes have occurred. Now hidden forces are
+also at work in this alteration of the face of the earth, proceeding from
+that very world in which man finds himself after death; and he himself
+must co-operate with these forces in the transformation of the earth. He
+can do so only under the direction of Higher Beings until, by the creation
+of his Life-Spirit and Spirit-Man, he has acquired a clear perception of
+the connection between the spiritual and its expression in the physical.
+But he takes part in the transformation of earthly conditions. It may be
+said that during the period between death and a new birth, man so
+transforms the earth that its conditions are in keeping with what he has
+evolved in himself. If we look at a given place on the earth at a definite
+moment, and see it again after a long lapse of time, under entirely
+changed conditions, the forces which have wrought the change have
+proceeded from those who are now dead. And it is this kind of connection
+which exists between them and the earth until the time of rebirth.
+
+Clairvoyant observation sees in all physical existence the manifestation
+of a hidden spiritual element. To physical observation it is the light of
+the sun, climatic changes, and so on, that effect the transformation of
+the earth, but to clairvoyance it is the force of the dead that acts in
+the rays of light which fall on the plant from the sun. The clairvoyant
+sees how human souls hover about plants, how they change the surface of
+the earth. Not alone upon himself nor upon the preparations for his own
+new earthly existence, is man’s attention bestowed after death.—No, he is
+called upon then to work upon the outer world, just as he is in life
+between the time of his birth and death.
+
+Not only does the life of man affect the conditions of the physical world
+from the spirit-land; but vice versa, activity during physical existence
+has its effects in the spiritual world. An example may explain what
+happens in this respect. A bond of love exists between mother and child.
+This love arises from a mutual attraction caused by the forces of the
+sense-world. But in the course of time it changes. A spiritual tie
+gradually grows out of the sense-bond, and this spiritual tie is not
+created for the physical world only but for the spirit-world as well. The
+same applies to other ties. Whatever is created in the physical world by
+spiritual entities continues to exist in the spiritual world. Friends who
+were closely united in life belong to each other in spirit-land also, and
+when their bodies are laid aside they are in much more intimate communion
+than during physical life. For as spirits they exist for each other in the
+same way as, in the above description, spiritual beings reveal themselves
+to others by inner manifestation; and a tie created between two persons
+brings them together again in a new life. Thus in the truest sense of the
+word we may speak of finding one another again after death.
+
+What has once happened to a man between birth and death and from then till
+a new birth, repeats itself. Man returns to earth again and again when the
+fruit he has earned in a physical life has ripened in the spirit-world. It
+is not, however, a case of repetition without beginning or end; but man
+has emerged out of other forms of existence and passed into those which
+run their course in the manner just described, and he will again in the
+future pass into other forms. A viewpoint of these transition stages will
+be gained when the evolution of the universe in connection with man is
+subsequently considered from the standpoint of occult science.
+
+The occurrences between death and a new birth are of course still more
+concealed from outer sense-observation than is the spiritual foundation
+underlying manifested life between birth and death. This sense-observation
+can see only the effects of that portion of the hidden world where they
+impinge upon physical existence. With regard to this the question must
+arise whether man, on entering this life at birth, brings with him any
+results from the events described by occult science as having taken place
+between his last death and re-birth. If one finds the shell of a snail in
+which there is no trace of the animal he will, in spite of that, recognize
+that this snailshell was formed by the activity of an animal, and he
+cannot believe that the shell constructed a form for itself, by means of
+mere physical forces.
+
+In the same way one who studies a man during life, and finds something in
+him which cannot be due to _this_ life, might reasonably admit that it
+arises from what occult science describes, if by doing so an explanatory
+light is thrown on what is otherwise inexplicable.
+
+Here, too, the unseen causes might appear intelligible to rational
+sense-observation from their visible effects, and whoever observes life
+with absolute impartiality will find that, with every fresh observation,
+this appears to be more and more true. The important question, however, is
+how to find the right point of view from which to observe their effects in
+life. Where, for example, are the effects of that to be found which occult
+science describes as incidents of the time of purification? How are the
+effects of the experience which, according to occult investigations, man
+undergoes in purely spiritual regions, manifested after this time of
+purification?
+
+Problems enough press upon every serious and profound student of life in
+this domain. We see one man born in want and misery, endowed only with
+inferior abilities, so that on account of these facts, which are incident
+to his birth, he appears predestined to a miserable existence. Another,
+from the first moment of his life, is tended and cherished by loving hands
+and hearts; brilliant talents are unfolded in him; his gifts point to a
+successful and satisfactory career. Two opposite views may be taken when
+met by such questions as these. The one will adhere to what the senses
+perceive and what the understanding, relying on these senses, is able to
+comprehend. This view will admit no problem in the fact that one man is
+born fortunate and the other unfortunate. Even if the word “chance” is not
+used, there will be no question of thinking that such things are brought
+about through any law of cause and effect. And with regard to talents and
+abilities, such a view will consider them as “inherited” from parents,
+grandparents, and other ancestors. It refuses to seek the causes in
+spiritual events which the man himself met with before birth—regardless of
+heredity—and by means of which he shaped his talents and abilities.
+
+Another view would find no satisfaction in such an interpretation. It
+would assert that even in the manifested world nothing happens in definite
+places or surroundings without our having to presuppose causes for the
+event in question. Even though in many cases such causes have not yet been
+investigated, they are there. An Alpine flower does not grow in the
+lowlands. Its nature has something which associates it with Alpine
+regions. Just so must there be something in a man which determines his
+birth in a certain environment. Causes belonging to the physical world
+alone are not sufficient to account for this. To a more profound thinker
+such an explanation appears in somewhat the same light as when one has
+dealt another a blow, the motive for which is not attributed to the
+feelings of the one but is to be explained by the physical mechanism of
+the hand.
+
+Any explanation of abilities and talents solely by “heredity” is to such a
+viewpoint equally unsatisfactory. It is true one may say: “See how certain
+talents are inherited in families.” During two and a half centuries
+musical talents were inherited by members of the Bach family. Eight
+mathematicians sprang from the Bernoulli family, to some of whom quite
+different occupations were assigned in their childhood; but the inherited
+talents always drove them to the family vocation. It may be further
+pointed out how, by an exact investigation of the line of ancestry of a
+person in one way or another the gifts of this person have shown
+themselves in the forefathers, and only represent the sum of inherited
+talents. Whoever holds the latter of the two views above indicated will be
+sure not to let such facts pass unnoticed, but to _him_ they cannot mean
+the same as they do to one who relies for his interpretation on the events
+of the world of sense alone. The former will point out that inherited
+talents can no more of themselves, combine into a complete personality
+than can the metal parts of a watch fit themselves together. And if
+objection is made that the co-operation of the parents may possibly
+produce the combination of talents,—that this as it were, takes the place
+of the watchmaker,—he will reply: “Look impartially at what is new in
+every child-personality, at that which is absolutely new; that cannot come
+from the parents, for the simple reason that it does not exist in them.”
+
+Inaccurate thinking may create much confusion in this domain. It is still
+worse when those who hold the second view are set down by the supporters
+of the first as opponents of what is, after all, borne out by “ascertained
+facts.” But it may well be that the latter have not the slightest
+intention of denying the truth or value of those facts. For instance, they
+see that a definite mental aptitude or predisposition is “inherited” in a
+family, and that certain gifts accumulated and combined in one descendant
+result in a remarkable personality. They are perfectly willing to
+acquiesce when it is said that the most celebrated name seldom stands at
+the beginning but at the end of a line of descent. But it should not be
+taken amiss if they are compelled to form very different opinions on the
+subject from those of people who are determined to accept nothing but
+material evidence. To the latter it may be said that it is true a man
+shows the characteristics of his ancestors, because the “spirit-soul”,
+which enters upon physical existence at birth, draws its bodily substance
+from that which heredity bestows on it. But this says nothing more than
+that a being shows the peculiarities of the body into which it has
+descended.
+
+It is no doubt a singular—a trivial—comparison, but the unprejudiced
+person will not deny its justification, when one says that a human being,
+who shows the qualities of his forefathers, proves the origin of the
+personal qualities of that human being as little as the fact that man is
+wet because he has fallen into the water, proves something regarding his
+inner nature. And it may further be said that if the most celebrated name
+stands at the end of a line of family descent, it shows that the bearer of
+that name needed that particular ancestry to build the body necessary for
+the expression of his whole personality. But it is no proof that his
+actual personal qualities were transmitted to him: such a statement is, on
+the contrary, opposed to sound logic. If personal gifts were inherited,
+they would be found at the beginning of a line of descent,(7) and starting
+from that point be transmitted to the descendants. As, however, they stand
+at the end, it is evident that they are _not_ transmitted.
+
+Now it is not to be denied that those who speak of a spiritual causality
+in life have contributed no less to bringing about confusion of thought.
+Far too much generalizing and vague discussion comes from this quarter. To
+say that a man’s personality is a combination of inherited characteristics
+may certainly be compared with the assertion that the metal parts of a
+watch have fitted themselves together. It must also be admitted that, with
+regard to many assertions about a spiritual world, it is as though some
+one said that the metal parts of a watch cannot put themselves together in
+such a way as to enable the hands to move forward; some intelligence must
+therefore be present to effect this forward movement. In face of such an
+assertion, _he_ certainly builds on a far better foundation who says: “Oh!
+I care nothing for your ‘mystical’ beings who move the hands forward. What
+I want to know is the mechanical construction by means of which the
+forward movement of the hands is achieved.” It is by no means a question
+of merely knowing that behind a mechanism, a watch for instance, there is
+an intelligence (the watchmaker); it can only be of importance to know the
+ideas in the watchmaker’s mind which preceded the construction of the
+watch. These thoughts may be rediscovered in the mechanism.
+
+Mere dreaming and imagining about the supersensual only result in
+confusion, for they are not calculated to satisfy opponents. The latter
+are right in saying that such general allusions to super-physical beings
+are not at all conducive to an understanding of facts. Of course, such
+opponents might also say the same of the _exact_ statements of occult
+science. But, in that case, it may be pointed out that the effects of
+hidden spiritual causes are seen in manifested life. Let us assume for the
+moment that what occult science asserts, proven by observation, is
+correct:—that a man has gone through a time of purification after death,
+and that during this period he has experienced in his soul how a certain
+deed, performed by him in a former life, was a hindrance to his
+progressive evolution. While he was undergoing this experience, the
+impulse arose in him to make amends for that deed. He brings this impulse
+with him into a new life and its presence produces a tendency in his
+nature which draws him into conditions rendering the amendment
+possible.—Taking into consideration a number of such impulses, we have the
+cause for a man’s being born into an environment corresponding to his
+destiny.
+
+We may deal in the same way with another assumption. Let us again accept
+as correct the assertion of occult science that the fruits of a past life
+are incorporated in man’s spiritual germ, and that the spirit-land in
+which man finds himself, between death and a new life, is the region in
+which these fruits ripen, and are transformed into talents and
+capabilities which will appear in a new life and will form the personality
+so that it appears as the effect of what was gained in a former life. It
+will become evident to any one who accepts these hypotheses and, bearing
+them in mind, surveys life impartially, that while, by their means, all
+material facts may be appreciated in their full truth and significance, at
+the same time everything becomes intelligible which, if only material
+facts were relied upon, must forever remain incomprehensible to one whose
+attention is turned toward the spiritual world. And more important still,
+that illogical reasoning of the kind indicated above will disappear,
+namely,—that because the most distinguished name in a line of descent
+stands at the end of it, its bearer must have inherited his gifts. Life
+becomes logically comprehensible through the supersensual facts
+ascertained by occult science.
+
+Yet another weighty objection may be raised by the conscientious seeker
+after truth who desires to find his way to facts and has no experience of
+his own in the supersensual world. It may be urged that it is inadmissible
+to accept the existence of facts, of any kind, simply because by means of
+them something may be explained which is otherwise unintelligible. Such an
+objection is meaningless to one who knows the corresponding facts from
+supersensual experience, and in later chapters of this book the path will
+be indicated that may be followed in order to gain knowledge not only of
+the spiritual facts herein described, but also of the law of spiritual
+causation as a personal experience. Any one, however, who is not willing
+to enter upon this path may find the above objection important; and what
+can be said against it is also of value to one who is resolved to follow
+the path indicated. For if it is received in the right spirit, it is the
+very best preliminary step that can be taken on this path. It is perfectly
+true that one ought not to accept a statement about which one is otherwise
+ignorant merely because, by means of it, something otherwise inexplicable
+can be explained, but in the case of alleged spiritual facts the matter is
+different. If such statements are accepted, the intellectual consequence
+is not only that, by their means, life becomes intelligible, but that
+through admitting these hypotheses into the thought-world, experiences of
+quite a new kind are induced.
+
+Take the following case. Something befalls a man which causes him
+extremely painful sensations. He may meet the situation in one of two
+ways. He may submit to the occurrence as something affecting him
+painfully, and abandon himself to the painful sensation, even becoming
+absorbed in his grief; or he may meet it in another way. He may say: “It
+is really I myself who in a former life set the force in motion which has
+brought me into contact with this thing. I have really brought it on
+myself.” He may then awaken in himself all the feelings which such a
+thought brings in its train. It goes without saying that the thought must
+be entertained with perfect seriousness, and with the utmost possible
+force, if it is to have such consequences in the life of sensation and
+feeling. One who succeeds in this will meet with an experience which may
+be best illustrated by a comparison. Let us suppose that two men have each
+a stick of sealing wax in his hand. One begins reflecting upon its inner
+nature. These reflections may perhaps be very wise, but if the “inner
+nature” did not show itself in any way, some one might easily retort:
+“That is all imagination.” The other, however, rubs the sealing wax with a
+woolen rag, and then shows that it attracts small particles. There is an
+important difference between the thoughts which have passed through the
+first man’s head and his reflections, and those of the second. The
+thoughts of the first man had no actual result; those of the second have
+called out a hidden force, consequently something real.
+
+The same thing happens with regard to the thoughts of a man in whose mind
+the idea arises that in a former life he has set going within himself the
+force which causes him to experience a certain event. The mere conception
+of this stirs up strength within him which enables him to face the event
+in quite a different manner from that in which he would have met it
+without entertaining such an idea. It dawns upon him that an event which
+he would otherwise have looked upon as an accident was really a necessity
+and he will immediately see that he had the right thought, because this
+thought had the power to reveal the facts to him. If such inner processes
+are repeated they will grow into a source of inner power and thus prove
+their truth by their fruitfulness; and little by little, this truth is
+found to be powerfully effective. Such processes have a salutary effect on
+body, soul, and spirit,—nay, they help life forward in every way. Man
+becomes aware that in this manner he takes the right position with regard
+to life’s continuity; whereas, by taking into consideration only the one
+life between birth and death, he is the victim of a delusion.
+
+Such an entirely inner proof of spiritual causation can of course be
+acquired only by each one for himself, in his own inner life. But it is in
+every one’s power to have it. Those who have not acquired it certainly
+cannot judge of its convincing force; but those who have acquired it can
+scarcely entertain any further doubt in the matter. And there is no reason
+for surprise that this should be so. It is only natural that what is so
+wholly bound up with the constitution of man’s inmost being and
+personality can be adequately proven only by inner experience. On the
+other hand, it cannot be alleged that because such a matter corresponds to
+inner experience it must therefore be settled by every one for himself,
+and that it is no subject for occult science. It is certain that every one
+must undergo the experience for himself, just as each must see for himself
+the proof of a mathematical problem. But the path by which such an
+experience may be gained is open to all, just as the method of proving a
+mathematical problem is available to every one.
+
+It ought not to be denied—apart from clairvoyant observation of
+course—that by means of the force producing power of the corresponding
+thoughts, the just cited proof is the only one which stands firm before
+all unprejudiced logic. All other considerations are no doubt very
+important, but in all of them there will be something on which an opponent
+might seize as a point of attack. Surely one who has acquired a fairly
+impartial way of looking at things will find something in the possibility
+and actual fact of man’s education, which has the power of logical proof
+that a spiritual being is struggling for existence within the sheath of
+the body. He will compare animals with man and say to himself that at the
+birth of the former there appears certain definite qualities and
+capacities as something, decisive in itself, which plainly shows how it
+has been designed by heredity and how it will unfold itself in the outer
+world. We see how a young chicken carries out life’s functions in the
+appointed way from its birth; but by means of education something comes
+into touch with man’s inner life which is independent of any connection
+with his heredity, and he may be in a position to assimilate the effects
+of such external influences. The educator knows that such influences are
+met by forces coming from man’s inner nature. If this is not the case, all
+instruction and training are meaningless. The unprejudiced educator finds
+the boundary line between inherited talents and those inner forces of the
+man himself which shine through them and originate in former lives, to be
+very sharply marked. It is true, we cannot bring forward such weighty
+proofs for things of this kind as we can for certain physical facts, by
+means of scales; but then these are just the intimate things of life, and
+one who has the power to appreciate such impalpable proofs will find them
+convincing—even more convincing than palpable reality.
+
+That animals may be trained, and thus, to a certain extent, acquire
+qualities and capacities by education, is no objection to one who is able
+to see reality, for apart from the fact that transitional stages are met
+with all over the world, the results of training an animal by no means
+fade away with its individual existence, as is the case with a man. What
+is more, the fact has been emphasized that faculties acquired by domestic
+animals through intercourse with man are transmitted, that is to say,
+continue in the species, not in the individual. Darwin describes how dogs
+fetch and carry without having been taught to do so, or without having
+seen it done. Who would make such an assertion with regard to human
+education?
+
+Now there are thinkers whose observations have led them beyond the opinion
+that a man is built by purely inherited forces from without. They rise to
+the thought that a spiritual being, an individuality, exists before life
+in the body, and fashions it; but many of them find it impossible to
+conceive that there are repeated earthly lives, and that the fruits of
+former lives are moulding forces during the intermediate state between two
+lives. Let us take one instance from among the ranks of these thinkers.
+Immanuel Hermann Fichte, son of the great Fichte, in his _Anthropology_
+(p. 528) gives the observations which led him to the following conclusion:
+
+“Parents are _not_ generators in the full sense of the word. They supply
+organic substance, and not alone this, but also that intermediate element
+of mental and sense nature which appears in temperament, colouring of
+character, definite tendencies, and so on, the common source of which
+proves to be ‘imagination’ in the wider sense indicated by us. In all
+these elements of personality, the mingling and particular combination of
+the souls of the parents is unmistakable; it is therefore a perfectly
+well-grounded assertion that this combination is simply the result of
+procreation, even if we regard procreation, as we must do, as really a
+soul-process. But the real ultimate centre of the personality is just what
+is lacking here; for a deeper and more searching observation reveals the
+fact that even those peculiarities of disposition are but a covering and
+an instrument for the containing of the individual’s really spiritual and
+ideal capabilities, and are qualified to aid these in their development or
+to hinder them, but in no wise able to originate them.” It is further
+stated in the same work (p. 532): “Every individual pre-exists as regards
+the fundamental form of his spirit, for no individual, from a spiritual
+point of view, resembles another, just as no species of animal resembles
+another species.”
+
+These thoughts reach only far enough to allow a spiritual being to come
+into the human body; but as the forces shaping such a being are not
+derived from causes existing in former lives, it would be necessary that,
+each time a fresh personality appears, a spiritual being should come forth
+from a Divine First Cause. With this hypothesis there would be no
+possibility of explaining the relationship which certainly exists between
+the potentialities struggling out of man’s innermost being, and that which
+is forcing its way thither from his external earthly environment during
+life. Man’s innermost being, issuing in the case of each single person
+from a Divine First Cause, would find what confronts him in earthly life
+quite strange and foreign. Only then would this not be the case—as, in
+fact, it is not—if there had already been a connection between the inner
+man and the outer world, and if the inner man were not living in it for
+the first time.
+
+The unprejudiced educator may undoubtedly observe clearly that he
+impresses the consciousness of his pupil with something taken from life’s
+experiences which in itself is foreign to his merely inherited qualities,
+but which, however, appears to him as if the work out of which these
+experiences arise, had been done by him in the past. Only repeated lives
+on earth, in conjunction with the facts set forth by occult science as
+taking place in spiritual regions between two earthly lives,—only this
+view can afford a satisfactory explanation of present human life looked at
+from every side. I say expressly “present” human life, for occult
+investigation shows that the cycle of earthly life certainly had a
+beginning, and at that time man’s spiritual being, which later entered a
+bodily frame, existed under different conditions. In the following chapter
+we shall go back to this primeval condition of human existence. When it
+has been shown, from the reports of occult science how human beings
+received their present form in connection with the evolution of the earth,
+it will also be possible to indicate more precisely how the spiritual germ
+of man’s being descends from superphysical worlds into a bodily form, and
+how the spiritual law of causation, or “human destiny,” is developed.
+
+
+
+
+
+CHAPTER IV. THE EVOLUTION OF THE WORLD AND MAN
+
+
+From the foregoing observations it will be seen that man’s being is built
+up of four principles: the physical body, the etheric body, the astral
+body, and the vehicle of the ego. The ego works within the three other
+principles, and transforms them. By means of this transformation, are
+formed on a lower level, the sentient-soul, the rational- or
+intellectual-soul, and the consciousness-soul: on a higher level of human
+existence, are formed the Spirit-Self, the Life-Spirit, and Spirit-Man.
+The relations existing between these human principles and the whole
+universe are of a most varied character and their evolution is related to
+that of the universe. By studying this evolution an insight is obtained
+into the deeper mysteries of man’s being.
+
+It is clear that human life is related in the most varied ways to the
+environment or dwelling place in which it evolves. Physical science,
+through the facts presented to it, has already been driven to the opinion
+that the earth itself, man’s dwelling place in the broadest sense of the
+word, has undergone evolution. Science points to former conditions of the
+earth when man, in his present form, did not yet exist on our planet and
+it shows how man has slowly and gradually evolved to his present condition
+from primitive states of civilization. Physical science, therefore, comes
+also to the conclusion that there is a connection between man’s evolution
+and that of the heavenly body on which he lives—the earth.
+
+Occult science traces this connection by means of a knowledge which
+obtains its data from observation quickened by spiritual organs of
+perception. It traces man backwards in his course of development, and the
+fact becomes evident to occult science that the real inner spiritual being
+of man has progressed through a series of lives on this earth. Occult
+research arrives in this way at an epoch far back in the remote past, when
+for the first time that inner being of man made its entry into “external
+life” as we understand it. It was in this first earthly incarnation that
+the ego began to function in the three bodies—the astral body, the etheric
+or vital body, and the physical body; and it then carried over the results
+of that activity into its next life.
+
+If in our investigation we proceed backwards, in the manner indicated, as
+far as that epoch, we discover that the ego finds an earth condition in
+which the three bodies, physical, etheric, and astral, are already
+developed and in which they bear a certain relation to each other. The ego
+is, for the first time, united with the being composed of these three
+bodies; and henceforth takes part in the further evolution of the three
+bodies. Hitherto, up to the stage at which that ego came in touch with
+them, they had evolved without a human ego.
+
+Occult science must now go back still farther in its researches if it is
+to answer the questions, “How did the three bodies reach that stage of
+evolution at which they were able to receive an ego within them?” and “How
+did that ego itself come into being and acquire the capacity for working
+within these bodies?”
+
+It is possible to answer these questions only when the gradual development
+of the earth-planet itself is studied from the occult point of view. By
+such investigation we arrive at a beginning of the earth-planet. That
+method of examination which is based only on the facts of the physical
+senses cannot arrive at conclusions concerning the beginning of the earth.
+A certain point of view which avails itself of such conclusions arrives at
+the result that everything material on the earth was formed out of a
+primeval essence, or vapour. It is not the purpose of this work to enter
+more fully into such conceptions of our planet’s origin; for in occult
+science the important matter is not merely to inquire into the material
+processes of the earth’s evolution, but first and foremost to discover the
+spiritual causes lying behind what is material.
+
+If we see before us a man raising his hand, we may consider his action in
+two different ways: we may examine the mechanism of the arm and the rest
+of the organism, in order to describe the process as it takes place from
+the purely physical standpoint, or we may direct the spiritual vision to
+what takes place in the man’s soul and there discover what constitutes the
+inner motive for raising the hand. In this way an investigator, trained in
+occult research, sees spiritual processes behind all the events of the
+physical sense-world. In his eyes all transformations of the material part
+of the earth-planet are manifestations of spiritual forces lying behind
+what is material.
+
+But if occult observation of this kind goes farther and farther back in
+the life of the earth it comes to that point in evolution at which
+material things first came into being. The material element is evolved out
+of the spiritual. Up to this point the spiritual element was the only one
+existing. By occult investigation the spiritual element is perceived, and
+the observer can see how it becomes partly condensed, as it were, into
+matter. We have before us a process which is taking place—on a higher
+level—much as though we were observing a lump of ice being formed by
+artificial means in a vessel of water. Just as we see the ice being
+condensed out of what was previously only water, so may we, by means of
+occult observation, watch the condensation of what was previously entirely
+spiritual, so to speak, into material things, processes, and beings. In
+this way the physical earth-planet was evolved out of a cosmic spiritual
+essence; and everything that is combined materially with the earth-planet
+has been condensed out of what was previously united with it spiritually.
+We must not, however, think that _everything_ spiritual was at any one
+time changed into material form; but, in the latter we have before us
+merely the transformed portions of what was originally spiritual. Thus,
+even during the period of material evolution, it is always Spirit that is
+really the guiding and ruling principle.
+
+It is obvious that the mode of thought which restricts itself to the
+processes of physical sense—and to what reason is able to infer from
+them—is incapable of expressing an opinion about the spiritual element of
+which we are speaking. Let us assume that a being might exist to whose
+senses ice would be perceptible, but not the finer condition of water,
+from which ice is detached by refrigeration. For such a being, water would
+be non-existent, and could become visible only when parts of it had been
+transformed into ice. In the same way, the spiritual element behind
+earthly processes remains hidden from one who only admits the existence of
+what is perceptible to his physical senses. And if, from the physical
+facts which he now perceives, he draws correct conclusions about earlier
+conditions of the earth-planet, he can penetrate only as far as that point
+in evolution at which the previous spiritual element was partially
+condensed into material substance. Such a method of observation no more
+discovers the spirit previously existing, than it perceives the spirit
+which even now rules unseen behind the world of matter.
+
+Not until we come to the last chapters of this work can we deal with those
+methods by which man acquires the faculty of looking back, by means of
+occult perception, upon those earlier conditions of the earth which are
+now under discussion. For the present we shall merely intimate that the
+facts concerning the primeval past have not passed beyond the reach of
+occult research. If a being comes into corporeal existence his material
+part perishes after physical death. But the spiritual forces, which from
+out their own depth gave existence to the body, do not “disappear in this
+way.” They leave their traces, their exact images behind them impressed
+upon the spiritual ground-work of the world. Any one who is able to raise
+his perceptive faculty through the visible to the invisible world, attains
+at length a level on which he may see before him what may be compared to a
+vast spiritual panorama, in which are recorded all the past events of the
+world’s history. These imperishable traces of everything immaterial are
+called in occult science the “Akashic Records.”
+
+Here it must once more be repeated that investigations of the
+supersensible realms of existence can be carried on only with the aid of
+spiritual perception, and consequently can be instituted in the sphere now
+under consideration, only by reading the Akashic Records above-mentioned.
+Nevertheless, what was said earlier in this book in a similar instance
+holds good here. Supersensible facts are only to be investigated by
+supersensible perceptions; but once investigated and communicated by
+occult science, they may be grasped by the ordinary powers of thought, if
+these are honestly exercised without bias. In the following pages the
+various conditions of the earth’s evolution, as given by occult science,
+will be detailed. The transformation of our planet will be traced down to
+the conditions of life in which we now find it. Any one who surveys what
+comes before him at the present time merely through the evidence of his
+senses, and then lends an ear to what occult science has to say on the
+subject, namely:—how that which now lies before him has been evolved from
+a far distant past,—will be able, if his thought is genuinely unbiased, to
+say to himself: “In the first place, what occult science reports is quite
+logical; in the second place, I can, if I assume the reports of occult
+investigation to be correct, understand how things have become as they now
+appear.” By “logical” is not meant, in this connection, of course, that
+errors might not be made from a logical standpoint in some description
+given by occult research. We are here speaking of “logic” as it is
+understood in the ordinary life of the physical world. Just as a logical
+demonstration is accepted there as it is in physical research, even though
+a single investigator, in a certain domain of facts, may make illogical
+statements, so is it also with regard to occult science. It may even
+happen that an investigator who possesses the power of vision in
+supersensible spheres may make mistakes in a logical presentment of them,
+and may be corrected by another who has no supersensible perception, but
+has, none the less, a capacity for sound thinking. In reality, nothing of
+any weight can be said against the logical deductions of occult science.
+And it ought to be unnecessary to insist that nothing can be adduced, on
+purely logical grounds, against the facts themselves. In the domain of the
+physical world it can never be proved by logic, but only by ocular
+demonstration, whether or no there is such an animal as a whale;
+similarly, supersensible facts can be known only through occult
+perception.
+
+But it cannot be sufficiently emphasized that an obligation is laid upon
+the explorer of supersensible regions, before he determines to approach
+the invisible worlds with his own power of perception, to acquire first of
+all the aforementioned logical faculty, and this is none the less
+essential if he recognizes that the world, manifest to his senses, will
+become comprehensible if he accepts the communications of occult science
+as correct. All experiences in the supersensible world are nothing but an
+uncertain—nay, a dangerous—groping in the dark if we despise the method of
+preparation which has been described. Therefore in this book the facts
+concerning the supersensible processes of the earth’s evolution will first
+be given, before the path leading to the attainment of supersensible
+knowledge is dealt with.
+
+We have also, it is true, to take into account that the man who, by sheer
+thinking, comes to accept what supersensible research has to impart, is by
+no means in the same position as one who listens to the account of a
+physical occurrence which he is unable to see. For thinking is in itself a
+supersensible activity. Materialistic thinking cannot of itself lead to
+supersensible phenomena. But if thought is directed to supersensible
+matters through the accounts given of them by occult science, it grows by
+its own activity into the supersensible world. What is more, one of the
+very best ways of acquiring supersensible perception is to grow into the
+higher worlds by meditation upon what has been communicated by occult
+science. For such a mode of entry insures great clearness of perception.
+For this reason such thinking is regarded by a certain school of occult
+investigation as a most valuable first step to take in occult training.
+
+It will be readily understood that it is impossible to mention in this
+book all the details of the earth’s evolution, as it has been spiritually
+perceived by occultists, in order to illustrate the way in which the
+supersensible world is reflected in the manifested. Nor was this what was
+intended when it was said that the unseen may everywhere be demonstrated
+by its manifest effects. It was meant rather that everything that man
+encounters may, step by step, become clear and comprehensible if he brings
+manifested events under the illumination of occult science. Only in a few
+characteristic instances will reference be made in the following pages to
+confirmations of the invisible by the manifest, in order to show how this
+may be done everywhere in the course of practical life, if desired.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+Pursuing the evolution of the earth backward according to the above method
+of scientific spiritual investigations we arrive at a spiritual condition
+of our planet. But if we go farther back along this path of research we
+find that everything spiritual had previously passed through a kind of
+physical incarnation. Thus we come upon a bygone physical planetary
+condition, which was afterwards spiritualized, and subsequently
+transformed into our earth by repeated materialization. Our earth is
+therefore presented to us as the reincarnation of a very ancient planet.
+But occult science can go back still farther; and it then finds the whole
+process twice repeated. Thus, our earth has passed through three previous
+planetary conditions separated by intermediate spiritual conditions of
+rest. The physical substance, however, proves to be finer and finer the
+farther back we follow the incarnations.
+
+Now man, in the form in which he is at present evolving, makes his first
+appearance upon the fourth of the planetary incarnations which have been
+described, the Earth proper. And the essential characteristic of his form
+is that it is composed of four principles, the physical, etheric, and
+astral bodies and the ego. But that form could not have appeared if it had
+not been prepared by the preceding events of evolution. The method of
+preparation was that, in the earlier planetary incarnation, beings were
+evolved who already had three of the present four principles of man: the
+physical, etheric, and astral bodies. These beings who, in a certain
+sense, may be called man’s ancestors, had as yet no ego, but they
+developed the three other principles and their mutual relationship to such
+a point that they became sufficiently mature to receive an ego. Thus man’s
+ancestor attained to a certain degree of maturity of his three principles
+during the earlier planetary incarnation. This condition became
+spiritualized; and out of it a new planetary condition was formed in which
+man’s matured ancestors were contained, as it were, in embryo. Because the
+whole planet had passed through a process of spiritualization and had
+appeared in a new form, it offered those embryos, with their physical,
+etheric, and astral bodies, which were contained therein, not only the
+opportunity of again evolving up to the level on which they had previously
+stood, but the further possibility, after having arrived at that level, of
+reaching out beyond themselves through receiving the ego.
+
+The evolution of the Earth divides itself, therefore, into two parts.
+During the first period the Earth itself appears as a reincarnation of the
+previous planetary state. But that recurring state is a higher one than
+that of the previous incarnation, in consequence of the intervening period
+of spiritualization. And the Earth contains within itself the germs of
+man’s ancestors belonging to the earlier planet. These were first
+developed up to the level they had previously reached. The attainment of
+this level marks the end of the first period. But now, owing to its own
+higher stage of evolution, the Earth is able to carry the germs still
+higher, that is, to qualify them for receiving the ego. The second period
+of the Earth’s evolution is that of the development of the ego in the
+physical, etheric, and astral bodies.
+
+In the same way that man had been thus carried a stage farther by the
+evolution of the Earth, so also had this been the case during the earlier
+planetary incarnations. For man had in some measure existed as early as
+the first of these. Light is therefore thrown on the present constitution
+of man if his evolution is followed back to the far-remote past of the
+first of the planetary incarnations mentioned above.
+
+In occult science the first of these is called _Saturn_; the second is
+termed _Sun_; the third, _Moon_; and the fourth is the _Earth_. It must be
+distinctly understood that these occult terms are not to be in any way
+associated with the names used to designate the members of the present
+solar system.(8) In occult science Saturn, Sun, and Moon are merely names
+for bygone forms of evolution through which the Earth has passed. In the
+course of the following account it will be shown what relation these
+worlds of remote antiquity bear to the celestial bodies composing the
+present solar system.
+
+The relationship of the four planetary incarnations previously mentioned,
+can here be only briefly sketched; for the events, the beings and their
+destiny on Saturn, Sun and Moon were in truth, just as varied as they are
+on the Earth itself. Therefore only a few characteristics of these
+conditions can be chosen to illustrate just how these earth conditions
+have evolved out of earlier ones. In this connection, one should bear in
+mind that the further back we go the more dissimilar to the present ones
+do these conditions become. And yet they can only be described by making
+use of ideas borrowed from existing conditions of the earth. If, for
+instance, light, heat, etc., are mentioned in connection with these
+earlier conditions, it must not be overlooked that they are not exactly
+the same as that which we now term light and heat. And yet such
+terminology is accurate, for the clairvoyant observer of earlier stages of
+evolution perceives something that has developed into the light and heat
+of the present time. And one who follows the descriptions thus given by
+occult science will, from the inner relation of these things, easily be
+able to form such perceptions as correspond to those events which have
+taken place in a primeval past.
+
+Of course there will be considerable difficulty in treating of those
+planetary conditions which preceded the Moon incarnation. For during the
+latter, conditions prevailed which bore, at least to a degree, some
+resemblance still to earthly conditions. When one attempts to describe
+these conditions one finds that such resemblances to the present time form
+a certain basis on which may be expressed in clear concepts the
+observations made through clairvoyance. It is quite different when the
+Saturn and Sun evolutions are to be described. In that case, what lies
+before clairvoyant observation is utterly different from the objects and
+beings now belonging to the sphere of human life. And this difference
+makes it exceedingly difficult to bring the corresponding facts of
+primeval times within the scope of clairvoyant consciousness at all.
+
+Since however the present constitution of man cannot be understood without
+going back to the Saturn state, the description therefore must be given.
+And surely no one will misunderstand such a description who keeps in view
+the existence of the difficulty, and the fact that owing to it much that
+is said must be in the nature of a suggestion or hint of the facts in
+question, rather than an exact description of them.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+The physical body is the oldest of the present four principles of man’s
+being. It is also the one, which, in its way, has attained the greatest
+perfection. Occult research shows that this part of man already existed
+during the Saturn evolution. It will be shown in the following account
+that the form taken by the physical body on Saturn was, of course,
+something quite different from the present physical body of man. The
+earthly physical human body, from its nature, can only exist by being in
+connection with the etheric and astral bodies and the ego, in the manner
+described earlier in this book. Such a condition did not as yet exist on
+Saturn. The physical body was then passing through the first stage of its
+evolution, without having a human etheric body, an astral body, or an ego
+incorporated in it.
+
+During the Saturn evolution it was growing ripe for the reception of an
+etheric body. For that purpose Saturn had eventually to pass into a
+spiritual condition, and then to be reincarnated as the Sun. During the
+Sun incarnation the physical body developed again to the stage it had
+reached on Saturn as from a germ brought over and only then could it be
+inter-penetrated by an etheric body. By means of this incorporation of an
+etheric body, a change took place in the nature of the physical body; it
+was raised to a second stage of perfection. A similar thing took place
+during the Moon evolution. Man’s ancestor, as he had developed himself
+when passing from the Sun to the Moon, incorporated in himself the astral
+body. As a result, the physical body was changed for the second time, and
+thus raised to its third stage of perfection; at the same time the etheric
+body was likewise changed, and passed to its second stage of perfection.
+On the earth the ego was incorporated in man’s ancestor, now composed of
+the physical, etheric, and astral bodies. Thereby the physical body
+reached its fourth stage of perfection, the etheric body its third, and
+the astral body its second stage; the ego is only now at the first stage
+of its existence.
+
+If we give ourselves up to an unprejudiced examination of man’s nature,
+there will be no difficulty in acquiring a correct idea of these different
+stages of perfection of his separate principles. For this purpose we have
+merely to compare the physical with the astral body. It is true, the
+astral body, as a psychic principle, stands on a higher level of evolution
+than the physical body. And in future ages, when the former has been
+perfected, it will be of very much more consequence to man’s complete
+being than the present physical body. Yet, in its own way, the latter has
+reached a certain high degree of perfection. Consider the marvelous wisdom
+with which the structure of the heart is planned, the amazing structure of
+the brain—nay, even of part of a single bone, such as the upper end of the
+thigh bone. In the end of this bone we find a net-work or scaffolding,
+wonderfully constructed and composed of delicate spicules and lamellæ. The
+whole is so arranged that with the least expenditure of material the most
+effective action on the joint-surfaces is obtained—hence the most
+efficient distribution of friction and a proper freedom of movement. Thus
+wise arrangements are found in the parts of the physical body. And if we
+go on to observe the harmonious co-operation of the part with the whole,
+we shall find that it is certainly true that this principle of man’s being
+is perfect and it does not affect the question that in certain parts
+something apparently useless appears, or that disturbances of structure or
+functions may take place. It will even be found that such disturbances are
+in a way only the necessary shadows of the wisdom-filled light which is
+poured out over the whole physical organism.
+
+Now compare with this the astral body as the medium or vehicle of pleasure
+and pain, desires and passions. What uncertainty rules in it with regard
+to pleasure and pain; how the desires and passions, of which it is the
+scene, run counter to the higher goal of man; how senseless they often
+are. The astral body is only now on its way to attain the harmony and
+inner poise already possessed by the physical body. Similarly it might be
+shown that the etheric body is certainly more perfect in its own way than
+the astral but less perfect than the physical body. And it will equally
+result from a corresponding study of the ego that this, the real kernel of
+man’s being, is now only at the beginning of its evolution. For how much
+has already been accomplished of its mission, that of transforming the
+other principles of man’s being in order that they may become a revelation
+of the ego’s own nature?
+
+The result of an outer examination of this kind is intensified for the
+occult student by something else. It might be pointed out that the
+physical body is attacked by diseases. Now occult science is in a position
+to show that a large proportion of all diseases owe their origin to the
+fact that the perverse actions and mistakes of the astral body are
+transmitted to the etheric body, and indirectly through the etheric,
+destroy the perfect harmony of the physical body. The deeper connection,
+which can here be only hinted at, and the true cause of many of the
+conditions of disease, elude that kind of scientific observation which
+confines itself solely to the facts obtained by means of the physical
+senses. The connection in most cases comes about in such a way that an
+injury to the astral body does not cause manifestations of disease in the
+physical body in the same incarnation in which the injury takes place, but
+in a later one. Hence the laws now under consideration have a meaning only
+for one who is able to admit that human earth-life is repeated again and
+again. But even if deeper knowledge of this kind is rejected, ordinary
+observation of life makes it plain that human beings indulge in far too
+many pleasures and desires which undermine the harmony of the physical
+body. And the seat of pleasure, desire, passion, is not in the physical
+but in the astral body. The latter is still so imperfect, in many
+respects, that it is able to destroy the harmony of the physical body.
+
+It should also be mentioned here that such explanations as these are by no
+means intended as proofs of the assertions of occult science about the
+evolution of the four principles of man’s being. The proofs are drawn from
+spiritual research, which shows that the physical body has behind it a
+transformation, enacted four times, into higher degrees of perfection, and
+that man’s other principles have been perfected to a lesser degree, as has
+been described. It is desired merely to indicate here that these
+communications made by spiritual research relate to facts which are
+visible in their effects even to ordinary observation, in the degrees of
+perfection reached by the physical body, etheric body, and so forth.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+If we wish to draw an approximately true picture of the conditions
+prevailing during the Saturn evolution, we must take into account the fact
+that while it lasted, there were virtually, as yet, none of the things and
+creatures existing which now belong to the earth and are included in the
+mineral, vegetable, and animal kingdoms. The beings of these three
+kingdoms were formed during later periods of evolution. Of all the earthly
+beings physically perceptible today, man alone existed at that time and of
+him only the physical body existed as described. But there are at present
+belonging to the earth not only the denizens of the mineral, vegetable,
+animal and human kingdoms, but other beings as well, not manifesting in a
+physical embodiment. Such entities were also present during the Saturn
+evolution, and their activity on the Saturn scene of action brought about
+the subsequent evolution of man.
+
+If the organs of spiritual perception are directed, not to the beginning
+and end, but to the middle period of evolution of this Saturn incarnation,
+we find there a condition which consists principally of heat. Nothing is
+to be found composed of gaseous, fluid, or even solid constituents. All
+these states appear only in later incarnations. Let us assume that a human
+being, with the present organs of sense, were to approach the Saturn
+condition as a spectator. None of the sense-impressions possible to him
+would confront him there except the feeling of warmth, or heat. Suppose
+such a being approached this Saturn; he would only sense, upon entering
+the space occupied by it, that it was in a different degree of heat from
+the rest of surrounding space. But he would not find that portion of space
+by any means equally warm throughout, for warmer and colder parts would
+alternate in the most complicated manner. Radiating heat would be felt
+along certain lines. And not only straight lines, but regular figures
+would be formed by the variation in heat. Something like a cosmic being,
+organically constructed in itself would be discerned, appearing in
+changing conditions, and consisting only of heat.
+
+It is difficult for a man of the present day to form an idea of anything
+consisting only of heat, for he is not accustomed to think of heat as
+something self-existent, but as a perceptible quality of warm or cold
+gaseous, liquid, or solid bodies. To one who has adopted the physical
+conceptions of our time it will seem particularly absurd to speak of heat
+in the foregoing manner. He will, perhaps, say: “There are solid, liquid,
+and gaseous bodies; but heat only denotes a condition assumed by one of
+these three bodily forms. If the smallest particles of gas are in motion,
+the movement will be felt by heat. Where there is no gas, there can be no
+movement, consequently no heat.”
+
+To an occult investigator the fact appears differently. To him heat is
+something of which he speaks in the same sense as he speaks of gases, of
+liquids, or of solid bodies. To him it is simply a still finer substance
+than gas. And gas to him is nothing but condensed heat, in the same sense
+that liquid is condensed vapour, or a solid body condensed liquid. Thus
+the occultist speaks of heat bodies just as he does of bodies formed of
+gas and vapour.
+
+If we are to follow the spiritual investigator into this region, it is
+however necessary to admit that there is such a thing as psychic
+perception. In the world, as it presents itself to the physical senses,
+heat appears entirely as a condition of solid, liquid, or gaseous bodies;
+but that condition is merely the outward appearance of heat, or the effect
+of it. Physicists speak only of this effect of heat, not of its inner
+nature. Just let us try then to leave entirely out of consideration any
+effect of heat received through external bodies, and to realize merely the
+inner experience which comes from saying the words: “I feel warm,” “I feel
+cold.” That inner experience is the only thing capable of giving an idea
+of what Saturn was during its period of evolution described above. It
+would have been possible to pass right through the portion of space it
+occupied; no gas would have been there to exercise pressure, no solid or
+liquid body from which light-impressions could have come; but at every
+point of space occupied, one would have felt inwardly, without any
+external impression: “Here there is such and such a degree of heat.”
+
+In a cosmic body of this character there are no conditions for the animal,
+vegetable, and mineral organisms of to-day.(9) The beings whose sphere of
+action was this Saturn, were at quite a different stage of evolution from
+that of the present inhabitants of the earth who are perceptible to the
+senses. In the first place there were beings there who had no physical
+body like that of contemporary man. We must also guard against thinking of
+man’s present physical embodiment, when mention is made of a “physical
+body” in this connection. We should instead carefully distinguish between
+the physical and the mineral body. A physical body is one governed by the
+physical laws which are now observable in the mineral kingdom. Now man’s
+present physical body is not only ruled by those physical laws, but is
+also permeated with mineral matter. There can be no question as yet on
+Saturn of a physical-mineral body of this kind. There is only a physical
+bodily form, governed by physical laws; but these laws are manifested only
+through the agency of heat.
+
+Therefore the physical body is a fine, subtle, ethereal heat body; and the
+whole of Saturn consists of such heat bodies. They are the beginnings of
+the present physical-mineral human body. The latter has been formed out of
+the former, because there have become incorporated with the original body
+the more recently formed gaseous, liquid, and solid substances.
+
+Among the beings of which we are now speaking, who, besides man, were
+inhabitants of Saturn, there were, for instance, some which did not need a
+physical body at all. The lowest principle of their nature was an etheric
+or vital body. On the other hand, they had one principle higher than the
+human principles. Man’s highest principle is the Spirit-Man (Atma); these
+beings have one still higher. And between the etheric body and the
+Spirit-Man they have all the principles described in this treatise which
+are also found in man: the astral body, ego, Spirit-Self, and Life-Spirit.
+Just as our earth is surrounded by an atmosphere, so too was Saturn; only
+in this case the “atmosphere” was of a spiritual nature. It really
+consisted of the beings just named and some others. Now there was constant
+reciprocal action between the heat bodies of Saturn and the beings we have
+described. The latter projected the principles of their being down into
+the physical heat bodies of Saturn. And while there was no life in those
+heat bodies themselves, the life of their neighbours was expressed in
+them. They might be compared to mirrors; only there were reflected in
+them, not the images of the living beings mentioned above, but their
+conditions of life. Therefore, although nothing living could have been
+discovered in Saturn itself, yet it had a vivifying effect on its
+environment in celestial space, because it reflected back into space, like
+an echo, the life which had been sent down into it. The whole of Saturn
+appeared as a mirror of celestial life. The very high beings, whose life
+was reflected by Saturn, are called in occult science “Lords of
+Wisdom.”(10) Their activity on Saturn was not just beginning in the middle
+period of that evolution, which has been described; in a certain way it
+had even then already ceased. Before they could be in a position to
+rejoice in the reflection of their own life from Saturn’s heat bodies they
+had to make those bodies capable of producing such a reflection. Therefore
+their activity began soon after the beginning of the Saturn evolution.
+When this happened, the body of Saturn was still chaotic material, which
+could not have reflected anything.
+
+And in contemplating this chaotic matter, one has transferred himself, by
+spiritual observation, to the beginning of the Saturn evolution. What is
+to be observed there does not as yet bear anything of the later character
+of heat. If we wish to describe it, we can only speak of a quality which
+may be compared with the human will. From first to last it is nothing but
+“Will.” Therefore it is an entirely spiritual condition that meets us
+here. If we ask whence came this “Will,” we see it proceeding from the
+effluence of exalted beings, who brought their evolution, by steps only to
+be dimly conceived, up to such a height that when the Saturn evolution
+began they were able to pour forth “Will” from their own being. When this
+effluence had lasted a certain time, the activity of the Lords of Wisdom
+described above was combined with this Will. Through this means the will,
+which had hitherto had no attributes, gradually received the quality of
+reflecting life back into celestial space. In occult science the beings
+who found their happiness in pouring forth will, at the beginning of the
+Saturn evolution are called the “Lords of Will.”(11)
+
+After a certain stage of the Saturn evolution had been reached, through
+the co-operation of will and life, begins the influence of other beings,
+who are also within Saturn’s environment. These are the “Lords of
+Motion.”(12) They have no physical or etheric body. Their lowest principle
+is the astral body. When the Saturn bodies have acquired the capacity for
+reflecting life, the qualities which have their seat in the astral bodies
+of the Lords of Motion interpenetrate that reflected life. In consequence
+of this, it appears as though expressions of feelings, emotions, and
+similar psychic forces had been cast out of Saturn into celestial space.
+The whole of Saturn appears like one animated being, manifesting
+sympathies and antipathies. These psychic manifestations, however, are by
+no means its own, but merely the activity of the Lords of Motion reflected
+back.
+
+This also having lasted for a certain period, there begins the activity of
+yet other beings, that is, of the “Lords of Form.”(13) Their lowest
+principle, too, is an astral body; but that body is at a different stage
+of evolution from that of the Lords of Motion; whereas the latter
+communicate only general manifestations of feeling to the reflected life,
+the astral body of the Lords of Form operates in such a way that the
+manifestations of feeling are flung out into cosmic space as if they came
+from individual beings. It might be said that the Lords of Motion make the
+whole of Saturn appear as an animated being. The Lords of Form separate
+that life into individual living beings, so that Saturn now appears as a
+conglomerate of such psychic beings.
+
+Let us imagine, for the sake of illustration, a mulberry or blackberry,
+made up, as it is, of small individual berries. In a similar manner, to
+clairvoyant vision, Saturn, during the period of evolution now being
+described, is made up of individual Saturn beings, which of course have
+neither life nor soul of their own, but reflect the life and soul of its
+denizens. Into this condition of Saturn now come beings whose astral body
+is also their lowest principle, but who have brought it to such a high
+stage of development that it operates in the same way as the present human
+ego. Through these beings, the ego in the environment of Saturn looks down
+on that planet, and imparts its nature to Saturn’s individual living
+beings. Thus something is sent out from Saturn into cosmic space, which
+has an effect similar to that of human personality in the present
+conditions of life. The beings causing that effect are designated “Sons of
+Personality.”(14) They confer on the Saturn bodies the appearance of
+personality. Personality itself, however, is not present on Saturn, but
+only, as it were, its reflected image, the shell or husk of personality.
+The real personality of these spirits is in the environment of Saturn. As
+a result of these Sons of Personality letting their essence stream back
+from the Saturn bodies in the manner described, that fine substance is
+bestowed on those bodies which has previously been described as heat. In
+the whole of Saturn there is no subjectivity; but the Sons of Personality
+recognize the image of their own subjectivity, when it streams out to them
+from Saturn as heat.
+
+When all this is taking place, the Sons of Personality are on the same
+level on which man now stands. They are then passing through their “human”
+period. In order to look at this fact with an unprejudiced eye, we must
+imagine it possible for a being to be human without being in the exact
+form in which man now exists. The Sons of Personality are “human beings”
+on Saturn. They have as their lowest principle not the physical body, but
+the astral body with the ego. Hence they cannot express the experiences of
+their astral body in such physical and etheric bodies as those of
+contemporary man; they not only _have_ an ego, however, but _are aware_ of
+the fact, because the heat of Saturn brings that ego streaming back into
+their consciousness. In fact, they are human beings under different
+circumstances from those of earth.
+
+As the Saturn evolution progressed, facts follow of a different kind from
+those already related. Whereas everything hitherto was a reflection of
+outer life and feeling, there now begins a kind of inner life. In the
+Saturn world a life of light begins flickering here and there, and growing
+dim again. A quivering glimmer is seen in some places, something like
+flashes of lightning in others. The Saturn heat bodies begin to glimmer,
+to sparkle, and even to emit rays. This stage of evolution having been
+reached, there again arises the possibility for certain beings to develop
+their activity. They are those known to occult science as “Sons of
+Fire.”(15) Although these beings have an astral body, they are unable at
+his particular stage of their existence to stir their own astral bodies;
+they would not be capable of any feeling or emotion unless they could act
+upon the Saturn heat bodies which have attained the stage of evolution
+described. That action affords them the possibility of recognizing their
+own existence from the effect which they produce. They cannot say to
+themselves, “I am here”; but rather, “My environment causes me to be
+here.” They have perceptions, and what they perceive is the light-effects
+in Saturn which have been described. These are, in a certain manner, their
+ego. This gives them a peculiar kind of consciousness. It is designated
+“picture-consciousness.” It may be represented as having the nature of
+human dream-consciousness, except that the degree of activity it enjoys
+must be imagined as being very much greater than it is in human dreams,
+and also that it is not a question of shadowy dream-pictures floating
+hither and thither, but of pictures that have a real connection with the
+play of light on Saturn.
+
+During this reciprocal action between the Sons of Fire and the Saturn heat
+bodies, the germs of the human sense organs begin their evolution. The
+organs, by means of which contemporary man becomes cognizant of the
+physical world, begin to shine in their first delicate ethereal outlines.
+Human phantoms, displaying as yet nothing but the primeval light pictures
+of the sense-organs, become discernible within Saturn to the clairvoyant
+faculty of perception. Thus these sense-organs are the result of the
+activity of the Sons of Fire; but they are not the only spirits who shared
+in their creation. Other beings come upon the scene of Saturn at the same
+time as these Sons of Fire,—beings so far advanced in their evolution that
+they are able to make use of the germs of the human sense-organs for
+beholding the cosmic events taking place in the Saturn life. They are the
+“Lords of Love.”(16) If they were not there, the Sons of Fire could not
+have the consciousness described above. They behold the events on Saturn
+with a consciousness which makes it possible for them to convey these
+events as pictures to the Sons of Fire. They themselves forego all the
+advantages which might accrue to them from contemplating events on Saturn;
+they renounce all joys and pleasures; they give up all these in order that
+the Sons of Fire may come into possession of them.
+
+A new period of Saturn’s existence succeeds these occurrences. Something
+else is added to the play of light. If what here presents itself to
+clairvoyant perception be reported, it may seem an absurdity to many.
+Within Saturn, intermingled sensations of taste seem to be surging. Sweet,
+bitter, sour, etc., are perceived throughout the interior of Saturn; while
+without, in cosmic space, all this expresses itself as tone, as a kind of
+music.
+
+In the course of these processes there are again certain beings who find
+it possible to develop activity on Saturn. These are the “Sons of
+Twilight, or Life.”(17) They enter into reciprocal action with the forces
+of taste surging up and down within Saturn. By this means their etheric or
+vital body attains a state of such activity that it may be called a kind
+of metabolism. They bring life into the interior of Saturn. Hence
+processes of nutrition and excretion take place. This inner life makes it
+possible for yet other beings to come into the planet, the “Lords of
+Harmony.”(18) They bestow a dim kind of consciousness on the Sons of Life,
+which is even more vague and dim than the dream-consciousness of
+contemporary man. It is of the kind that now comes to man in dreamless
+sleep, and is, indeed, of such a low order that it does not, so to speak,
+“enter into his consciousness.” Yet it is there. It differs from waking
+consciousness in degree and also in its nature. Plants, too, have this
+dreamless-sleep consciousness at the present time. Even though it does not
+bring about any perceptions of an external world, in the human sense of
+the word, yet it regulates the life processes and brings them into harmony
+with the processes of the outer world.
+
+This adjustment cannot be perceived by the Sons of Life at the stage of
+Saturn’s evolution now being described; but the Lords of Harmony perceive
+it, and therefore it is they who really do the adjusting. All this life is
+enacted within the human phantoms already described. To clairvoyant vision
+they consequently appear animated; yet their life is only a semblance of
+life. It is the life of the “Sons of Life,” who, so to speak, make use of
+the human phantoms in order to manifest themselves.
+
+Let us now turn our attention to the human phantoms with their semblance
+of life. During the Saturn period described, their form is constantly
+changing. Sometimes they bear one aspect, sometimes another. In the
+further course of evolution, their forms become more definite, and
+occasionally permanent. This is due to their becoming interpenetrated by
+the action of the Spirits described at the beginning of the Saturn
+evolution,—the Lords of Will (the Thrones). The consequence is that the
+human phantom itself is endowed with the simplest, dullest form of
+consciousness. This must be thought of as still duller than the
+consciousness of dreamless sleep. Under present conditions, minerals have
+that consciousness. It brings the inner being into harmony with the outer
+physical world. On Saturn it is the Lords of Will who regulate that
+harmony. And thus man appears as a copy of the Saturn life itself. That
+life which is on a large scale on Saturn, is at this stage on a small
+scale in man. Thus the first germ is prepared for that which is still only
+a germ in contemporary man the “Spirit-Man” (Atma). This dull human will
+(within Saturn) is manifested to clairvoyant faculty by effects which may
+be compared with odours. Outside in celestial space, there is a
+manifestation like that of a personality, which however is not directed by
+an inner ego but is regulated from without, like a machine. Those who
+regulate it are the Lords of Will.
+
+It will become evident, from a survey of the foregoing, that starting from
+the previously described middle period of the Saturn evolution, the
+following steps of that evolution can be characterized by comparing their
+effects with the sense-perceptions of the present time. It might be said
+that the Saturn evolution manifests as heat; then a play of light is
+added; then an appearance of taste and sound; finally something emerges
+which manifests within the interior of Saturn as sensations of smell, and
+without, as a human ego acting mechanically.
+
+What have the Saturn revelations to say about what preceded the heat
+condition? Now this is something that cannot be compared with anything
+accessible to outer sense-perception. A state of things precedes the heat
+condition, which contemporary man experiences only in his inner being.
+When he gives himself up to ideas which he forms in his own soul, without
+having any inducement brought to bear on him by an external impression,
+then he has something within himself which cannot be perceived by any
+physical sense, but is only accessible to the perception of the higher
+clairvoyant vision. Manifestations precede the heat condition of Saturn,
+which can only be perceived by a clairvoyant. Three such conditions may be
+mentioned: pure psychic warmth, not outwardly perceptible; pure spiritual
+light, which is outward darkness; and lastly, something of a spiritual
+essence which is complete in itself, and needs no outer being in order to
+become self-conscious. Pure, inner heat accompanies the appearance of the
+Lords of Motion; pure, spiritual light, that of the Lords of Wisdom; pure
+inner being is linked with the first emanation of the Lords of Will.
+
+Thus, with the appearance of heat on Saturn, our evolution comes forth out
+of the inner life of pure spirituality into outwardly manifested
+existence. It will be particularly difficult for present-day consciousness
+to accept this, if it must be said in addition that at the same time, with
+the advent of the Saturn heat condition, what we call “Time” also makes
+its first appearance. That is to say, the previous conditions have nothing
+to do with time. They belong to that sphere which may be called, in occult
+science, “duration.” Consequently, everything that is said in this book
+about the conditions existing in the “Sphere of Duration” must be
+understood in such a way that when expressions referring to time
+conditions are used, they are only to be accepted for the sake of
+comparison and explanation. That which, in a certain sense, precedes
+“time,” can be expressed in human language only by terms which imply the
+idea of time. Even if we are aware that the first, second, and third
+Saturn conditions were not enacted “one after the other,” in the present
+sense of the word, yet we cannot do otherwise than describe them one after
+the other. Indeed, in spite of their duration or coexistence in time, they
+are so dependent on one another that this very dependence may be compared
+with sequence, in time.
+
+This indication of the first conditions of evolution on Saturn also throws
+light on any further questions that may be asked as to the origin of those
+conditions. From the purely intellectual point of view, it is, of course,
+quite possible, when dealing with the source of anything, to inquire after
+“the source of the source.” But in the face of facts, this is not
+possible. A comparison, however, will help us to realize this. If we find
+ruts on a road we may ask, “To what are they due?” And the reply may be,
+“To a carriage.” It may further be asked: “Whence did the carriage come?
+Whither is it going?” An answer founded on fact is again possible. We may
+then proceed to ask, “Who occupied the carriage? What purpose had the
+person in using it? What was he, or she, doing?” At last, however, we
+shall reach a point at which inquiry by means of facts finds its natural
+limit; and on inquiring further we get away from the original questions.
+We only continue the inquiry mechanically, as it were.
+
+In such matters as the one brought forward as a comparison, it is easy to
+see where facts demand the end of the inquiry. It is not so evident when
+we are face to face with great cosmic questions. But as the result of
+really exact observation, it will nevertheless be seen that all inquiry as
+to origins must come to an end at the Saturn condition portrayed above.
+For we have reached a region in which beings and events are no longer
+justified by that from which they proceed, but by themselves.
+
+As a result of the Saturn evolution it appears that the human germ
+developed up to a certain point. It attained the low, dim state of
+consciousness described above. We must not imagine that its evolution does
+not begin until the last of the Saturn stages. The Lords of Will carry on
+their work through all conditions. Only the result is most striking to
+clairvoyant perception in the last period. There is nothing like a fixed
+boundary between the activities of the several groups of beings. If it is
+said that the Lords of Will work first, then the Lords of Wisdom, and so
+on, it is not meant that they are working only at that time. They are
+working all through the Saturn evolution; only their activity can best be
+observed during the periods specified. The several groups have, as it
+were, the leadership at those times.
+
+Thus the whole Saturn evolution appears as a working out of what streamed
+forth from the Lords of Will through the Lords of Wisdom, Motion, Form,
+and the rest. Through this process those spiritual beings themselves
+experience evolution. For instance, after they have received their life
+reflected back from Saturn, the Lords of Wisdom stand on a different level
+than before. The result of that activity exalts the faculties of their own
+being. The consequence is that, on the completion of such activity,
+something similar to human sleep comes upon them. To their periods of
+activity in connection with Saturn succeed other periods, during which
+they live, as it were, in other worlds. At these times their activity is
+withdrawn from Saturn. On this account clairvoyant perception sees an
+ascent and a descent in the Saturn evolution that has been described. The
+ascent lasts until the formation of the heat condition. Then, with the
+play of light, the ebb-tide sets in. When the human phantoms have assumed
+form through the Lords of Will, the spiritual beings have also gradually
+withdrawn themselves. The Saturn evolution dies away; as a phase of
+evolution, it disappears. A kind of resting pause occurs.
+
+The human germ at the same time enters upon a state of dissolution; not,
+however, a state in which it passes away, but one like that of a plant
+seed, resting in the earth in order that it may ripen into a new plant.
+Thus the human germ reposes, until a new awakening, in the depth of the
+cosmos. And by the time the moment of awakening has arrived, the spiritual
+beings described above have acquired, under other conditions, the
+faculties by means of which they can further advance the human germ. The
+Lords of Wisdom have, in their etheric body, gained the faculty not only
+of enjoying the reflection of life as they did on Saturn, but of pouring
+life forth from themselves, and endowing other beings with it. The Lords
+of Motion are now as far advanced as were the Lords of Wisdom on Saturn.
+Then the lowest principle of their being was the astral body; they now
+possess an etheric, or vital body; and in a corresponding degree the other
+spiritual beings have reached a further stage of evolution. All these
+spiritual beings are therefore able to work at the further evolution of
+the human germ in a different way than on Saturn.
+
+But the human germ was dissolved at the end of the Saturn evolution. In
+order that the more highly evolved spirit-beings might resume their work
+where they had left it off, the human germ must once more briefly
+recapitulate the stages through which it had passed on Saturn. This, in
+fact, is what appears to clairvoyant faculties of perception. The human
+germ comes forth out of its retirement and begins to develop by its own
+ability, by means of the forces which had been implanted within it on
+Saturn. It comes forth out of the darkness as a “being of Will,” and
+assumes the appearance of life, of soul qualities, etc., up to that
+mechanical manifestation of personality which it possessed at the end of
+the Saturn evolution.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+The second of the great periods of evolution that have been mentioned, the
+“Sun period,” effects the raising of man’s being to a higher stage of
+consciousness than that which it had attained on Saturn. Compared with
+man’s present state of consciousness, the Sun condition might certainly be
+termed “unconsciousness.” For it is approximately that condition which
+contemporary man experiences during absolutely dreamless sleep. Or it
+might be compared to the low degree of consciousness in which our
+vegetable world now slumbers. For occult science there is no such thing as
+unconsciousness, but only different degrees of consciousness. Everything
+in the world is conscious.
+
+In the course of the Sun evolution, the human being attains a higher
+degree of consciousness through the incorporation within it of the
+etheric, or vital body. Before this can take place the Saturn conditions
+must be recapitulated in the manner described above. This recapitulation
+has quite a definite meaning. That is to say, when the period of rest
+which was spoken of in the foregoing statement has come to an end, that
+which was formerly Saturn issues forth, out of “cosmic sleep,” as a new
+celestial body, the Sun. But the conditions of evolution have meanwhile
+changed. The spiritual beings, whose activity on behalf of Saturn we have
+portrayed, have progressed onward into different conditions. Yet at first
+the human germ appears on the newly formed Sun in the form it possessed on
+Saturn. It has first of all so to transform the various stages of
+evolution through which it has passed on Saturn that they may suit the new
+conditions on the Sun. Consequently, the sun epoch begins with a
+recapitulation of the occurrences on Saturn, adjusted to the changed
+conditions of Sun life. Now when the human being has advanced so far that
+the stage of evolution it reached on Saturn has been adapted to the Sun
+conditions, the Lords of Wisdom already mentioned, begin to let the
+etheric, or vital body, pour into the physical body. The higher stage
+which man reaches on the Sun may therefore be characterized in this way:
+the physical body, already formed in the germ-state on Saturn, is raised
+to a second stage of perfection by becoming the vehicle of an etheric or
+vital body. This last-named etheric body attains its first degree of
+perfection on its own account during the Sun evolution. In order, however,
+that the second degree of perfection for the physical and the first for
+the etheric body may be reached, the intervention of still other
+spirit-beings is necessary during the further course of the Sun life, in a
+similar manner to that which has been described as taking place during the
+Saturn stage.
+
+When the Lords of Wisdom begin to stream forth their etheric body, the
+Sun, previously dark, begins to shine. At the same time the first
+appearances of inner activity are seen in the human germ; life has begun.
+What had to be described as a semblance of life on Saturn now becomes
+actual life. The influx lasts for a certain time, at the end of which an
+important change for the human germ sets in—that is to say, it organizes
+itself into two parts. Whereas up to this point the physical and etheric
+bodies formed an intimately connected whole, the physical body now begins
+to detach itself as a separate part. Yet even that separated physical body
+is still pervaded by the etheric body. Therefore we have now to do with a
+human being composed of two principles. One portion is a physical body
+permeated by an etheric body; the other is an etheric body and nothing
+else. This separation comes to pass, however, during a period of rest in
+the Sun life. During this pause the shining, which had begun to appear,
+dies away. The separation takes place during a “cosmic night,” as it were.
+Yet this interval of rest is much shorter than the one between the Saturn
+and Sun evolutions mentioned above. At the expiration of the rest period
+the Lords of Wisdom work for a while on the two-fold being of man, just as
+they had previously done on the undivided being. Then the Lords of Motion
+begin their activity. They cause their own astral body to stream through
+the human etheric body. By this means man acquires the capacity for
+executing certain inner movements in the physical body. These movements
+may be compared with those of sap in a plant of our own time.
+
+The Saturn body consisted exclusively of heat substance. During the Sun
+evolution that heat substance is condensed into a state which may be
+compared with that of our present-day gas or steam. In occult science
+“air” is the name ordinarily used for this condition. The first beginnings
+of such a state are seen after the Lords of Motion have begun their
+activity. The following spectacle is presented to clairvoyant
+consciousness. Within the heat substance there appears something like
+delicate formations which are set in rythmic motion by the forces of the
+etheric body. These formations represent the human physical body at the
+stage of evolution now attained by it. They are permeated through and
+through with heat, and are also wrapped, as it were, in a heat envelope.
+From a physical point of view, man’s nature may now be said to be composed
+of heat structures with air forms embedded in them—the latter in regular
+motion. Hence, if we wish to retain the foregoing comparison with a plant
+of the present day, we must remember that it is not a solid plant organism
+which we have to consider, but an air or gas form,(19) the movements of
+which may be compared with the circulation of the sap in plants of to-day.
+
+The evolution thus indicated continues. After a certain time another
+interval of rest sets in; after this the Lords of Motion go on working
+until their activity is supplemented by that of the Lords of Form. The
+effect of the latter is that the gas structures, which before were
+constantly changing, now assume lasting form. This, too, happens because
+the Lords of Form cause their forces to flow in and out of the human
+etheric body. When the Lords of Motion alone were acting on the gaseous
+organisms, these were in perpetual motion, not keeping their form for an
+instant. Now, however, they temporarily assume distinguishable shapes.
+Again, after a certain period, there occurs a time of rest; and then once
+more the Lords of Form continue their activity. But the conditions within
+the Sun evolution are now entirely changed. For the point has been reached
+when the Sun evolution has attained its zenith. This is the time at which
+the Lords of Personality, who attained their human stage on Saturn, ascend
+to a higher degree of perfection. They advance beyond the human stage;
+they attain a form of consciousness which contemporary man does not yet
+possess in his normal course of development on the earth. He will acquire
+it when the earth—the fourth of the planetary stages of evolution—has
+reached its goal and has entered upon the next planetary period. Then man
+will not only perceive around him what his present physical senses enable
+him to apprehend, but he will be able to see in images the inner psychic
+conditions of the beings surrounding him. He will have a (clairvoyant)
+picture-consciousness, although retaining complete self-consciousness.
+There will be nothing dream-like or vague in his clairvoyance, but he will
+perceive what is psychic, in pictures certainly, but in such a way that
+these images will be the expression of realities, as physical colours and
+sounds are now. Man, at present, can attain to this degree of clairvoyance
+only through occult training, which will be treated later in this book.
+
+Now this clairvoyance is attained by the Sons of Personality, as a gift of
+their normal evolution, midway in the Sun period; and it is just on this
+account that they become capable of acting on the newly formed etheric
+body of man during the Sun evolution, in a way similar to that in which
+they acted on the physical body on Saturn. Just as there the heat
+reflected their own personality back to them, so do the gaseous organisms
+now reflect back to them, in gleams of light, the images of their
+clairvoyant consciousness. They clairvoyantly behold what is taking place
+on the Sun. And this vision is by no means mere observation; it is as
+though something of the force which mortals call love made itself felt in
+the images which stream forth from the Sun. If a clairvoyant looks more
+closely, he will find the cause of this phenomenon. Exalted beings have
+blended their activity with the light that is being radiated from the Sun.
+They are the Lords of Love (the Christian Seraphim) already mentioned.
+Henceforth they act, together with the Sons of Personality, on the human
+etheric, or vital body. By means of that activity the etheric body
+advances a step farther along its path of evolution. It acquires the
+capacity not only of transforming the gaseous forms within it, but of so
+elaborating them that the first indications of a propagation of living
+human beings appear. Emanations, so to speak, are driven out (as though
+exuded) from the gaseous organisms that take on shapes resembling their
+mother-forms.
+
+In order to describe the further course of the Sun evolution, reference
+must be made to a fact in the formation of worlds which is of the greatest
+possible significance. It is this,—that by no means every being attains
+the goal of its evolution in the course of one epoch; there are some that
+fall short of that goal. Thus, during the Saturn evolution, not all of the
+Sons of Personality actually reached the human stage for which, as
+described above, they were destined; and just as little did all the
+physical human bodies, developed on Saturn, attain the degree of maturity
+which qualifies them to become vehicles of an independent etheric body on
+the Sun. The consequence is that beings and organisms are present on the
+Sun which are not in harmony with their environment. These must now make
+up, during the Sun evolution, for what they failed to attain on Saturn.
+The following may, therefore, be clairvoyantly observed during the Sun
+period. When the Lords of Wisdom begin their pouring in of the etheric
+body, the Sun body is to some extent darkened. Structures are mingled with
+it which, properly speaking, belong to Saturn. They are heat organisms
+which are not able to condense themselves into air in the proper manner.
+These are the human beings left behind in the Saturn stage. They are not
+able to become vehicles of a normally developed etheric body.
+
+Now the heat substance of Saturn, which has thus been left behind, splits
+into two parts on the Sun. One part is absorbed, as it were, by human
+bodies, and henceforward forms a kind of lower nature within man’s being.
+Thus something, which really corresponds to the Saturn stage, is
+incorporated in the bodily part of man on the Sun. Now just as the Saturn
+body of man made it possible for the Sons of Personality to raise
+themselves to the human stage, the Saturn part of man performs the same
+office on the Sun for the Sons of Fire. They raise themselves to the human
+stage by letting their forces flow in and out of the Saturn part of man,
+as did the Sons of Personality on Saturn.
+
+This also happens during the middle period of the Sun evolution. The
+Saturn part of the human being is then so far matured that with its help
+the Sons of Fire (Archangeloi) are able to pass through their human stage.
+Another part of the Saturnian heat substance becomes detached and attains
+an independent existence alongside of and among the human beings on the
+Sun. This forms a second kingdom by the side of the human kingdom, a
+kingdom which develops on the Sun only a perfectly independent physical
+body, like a heat body. In consequence of this, the fully evolved Sons of
+Personality are not able to direct their activity toward any independent
+etheric body in the manner before described. But there were also certain
+Sons of Personality left behind at the Saturn stage who fell short of the
+human stage. A bond of attraction exists between them and the second Sun
+kingdom which has become independent. They must now act toward the
+backward kingdom on the Sun as their advanced brethren did on Saturn in
+regard to human beings. The latter had only their physical body perfected
+here. But there is no possibility on the Sun for such a work on the part
+of the backward Sons of Personality. They therefore separate themselves
+from the Sun body, and form an independent celestial body outside it. This
+body, accordingly, withdraws from the Sun, and from it the backward Sons
+of Personality act on the beings of the second Sun kingdom which have been
+described. In this way two world-organisms have been formed out of the one
+which was previously Saturn. The Sun has now in its environment a second
+celestial body, one which exhibits a kind of re-birth of Saturn, a new
+Saturn. From this Saturn the character of personality is conferred on the
+second Sun kingdom. Therefore within this kingdom we have to do with
+beings which have no personality on the Sun itself. Yet they reflect back
+to the Sons of Personality on the new Saturn the special personality of
+those spirits. Clairvoyant consciousness is able to observe among the
+human beings on the Sun, heat forces which act upon the regular course of
+Sun evolution, and in which the sway of the spirits described as belonging
+to the new Saturn is to be seen.
+
+We notice the following facts about man’s being during the middle period
+of the Sun evolution. It is divided into a physical body and an etheric
+body. Within these the activity of the advanced Sons of Personality plays,
+conjointly with that of the Lords of Love. Now part of the backward Saturn
+nature is mingled with the physical body. In this plays the activity of
+the Sons of Fire. We now see in everything which the Sons of Fire effect
+on the backward Saturn nature, the forerunners of the present human
+sense-organs. It has been shown how these Sons of Fire were already at
+work on the elaboration of the sense-germs in the heat substance on
+Saturn. The first outline of the present human glands is to be recognized
+in what is accomplished by the Sons of Personality conjointly with the
+Lords of Love (Seraphim).
+
+But the above described is not the whole of the activity of the Sons of
+Personality dwelling on the new Saturn. They not only extend their
+activity to the second Sun kingdom mentioned above, but they also
+establish a kind of connection between that kingdom and the human senses.
+The heat substances of this kingdom flow in and out of the germs of the
+human sense-organs. By this means the human being on the Sun acquires a
+kind of perception of the lower kingdom situated outside him. That
+perception is naturally a dim one, closely corresponding to the dull
+Saturn-consciousness previously described. And it consists essentially of
+varied heat effects.
+
+Everything here described as taking place in the middle of the Sun
+evolution continues for a certain definite period. Then a time of rest
+again occurs. After that, things continue for a while in the same manner
+up to a certain point of evolution, at which the human etheric body is so
+far matured that a united action of the Sons of Life (Angeloi) and the
+Lords of Harmony (Cherubim) can set in. To clairvoyant consciousness,
+certain manifestations now appear within man’s being, which may be
+compared with perceptions of taste, and which are made known externally as
+sounds. A similar thing has already been stated about the Saturn
+evolution. But here on the Sun the processes relating to human beings are
+more from within and are full of more independent life.
+
+The Sons of Life thereby acquire that dim picture-consciousness which the
+Sons of Fire had already attained on Saturn. In this the Lords of Harmony
+are their helpers. They really behold clairvoyantly what is now being
+enacted within the Sun evolution; only they give up all the results of
+that contemplation, and the enjoyment of those revelations of Wisdom that
+arise from it, and allow them to stream, like splendid visions of
+enchantment, into the dream-like consciousness of the Sons of Life. The
+latter again work these pictures of their visions into the etheric body of
+man, so that it attains higher and higher stages of development.
+
+Again an interval of rest ensues, again everything is awakened from
+“cosmic sleep”; and after further lapse of time the human being is
+sufficiently advanced to use its own forces. These forces are the same
+that were poured forth into man’s being by the “Thrones” during the latter
+part of the Saturn period. This human being now evolves an inner life,
+which, in its manifestation to clairvoyant consciousness, may be compared
+with an inner perception of smell. But outside, in the direction of
+celestial space, man’s being is manifested as a personality, though not
+one directed by an inner ego. It appears more like a plant with the
+character of a personality. It has been stated that at the end of the
+Saturn evolution personality is manifested somewhat machine like. And just
+as then, the first germ was developed of that which still remains a germ
+in contemporary man,—the Spirit-Man (Atma),—so at this point there is
+formed a similar first germ of the Life-Spirit (Budhi).
+
+When all this has continued for some time, an interval of rest again
+occurs. Following this, as in previous instances, the activity of the
+human being is resumed for a while. Then conditions commence, which mark a
+new intervention of the Lords of Wisdom. By its means human nature becomes
+capable of feeling the first traces of sympathy and antipathy for its
+environment. In all this there is still no real sensation but only a
+premonition of sensation. For the inner life-activity, which might be
+characterized in its manifestation as perception of smell, is revealed
+externally as a kind of primitive language. If the human being is inwardly
+conscious of a useful smell—or taste, or glitter,—it is manifested
+outwardly by a sound; and the same thing happens, in a corresponding way,
+with an inwardly uncongenial perception. Through all the events described,
+the real meaning of the Sun evolution for the human being is indicated.
+The human being has reached a higher stage of consciousness than that of
+the Saturn period. It is the consciousness of sleep.
+
+After a time, the point of evolution is also reached at which the higher
+beings connected with the Sun stage must pass into other spheres in order
+to work out that with which they have endowed themselves by their work on
+the human being. A long period of rest sets in, one similar to that
+between the Saturn and Sun evolutions. Everything that has been perfected
+on the Sun passes into a condition which may be compared with that of a
+plant when its powers of growth are resting in the seed. But just as those
+powers of growth appear again in a new plant, so does everything that was
+living on the Sun come forth again, after the period of rest, from the
+cosmic depths, to begin a new planetary existence.
+
+The meaning of such a term of rest, or “cosmic sleep,” will readily be
+understood if we will only direct our spiritual vision to one of the
+orders of beings already mentioned, for instance, to the Lords of Wisdom.
+They were not far enough evolved on Saturn to be able to ray forth an
+etheric body from themselves. They were only prepared for this after they
+had gone through their experiences on Saturn. During the rest (Pralaya)
+they transform into actual capacity what has been previously only prepared
+within them. Thus on the Sun they are evolved far enough to pour forth
+life from themselves, and to endow the human being with an etheric body of
+its own.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+After the interval of rest, that which had previously been the Sun comes
+forth again out of the “cosmic sleep.” That is, it again becomes
+perceptible to the clairvoyant faculties which had been able to observe it
+before, but had lost sight of it during the resting period. There are now
+two points to be observed with regard to the newly appearing planetary
+organism, which may, in occult science, be denoted the “Moon” (and this
+must not be confused with that portion of it which is now the earth’s
+moon). In the first place, that which had detached itself during the Sun
+period as a “new Saturn” is once more within the new planetary body. This
+Saturn has therefore been again united with the Sun during the term of
+rest. Everything which was in the original Saturn reappears at first as
+one world-organism. Secondly, the human etheric bodies which had been
+formed on the Sun have been absorbed, during the resting period, by that
+which constitutes the spiritual sheath of the planet. At this point of
+time, therefore, they do not make their appearance united with the
+corresponding physical human bodies, but these latter at first appear
+separately. They contain everything which had been gained for them on
+Saturn and the Sun, but they are without the etheric, or vital body.
+Indeed, they cannot incorporate that etheric body within themselves
+immediately, for it has also been passing, during the period of rest,
+through an evolution with which they are not yet harmonized.
+
+What occurs at the beginning of the Moon evolution, in order to bring
+about this adjustment, is, first of all, another recapitulation of the
+Saturnian events. The physical part of man passes once more through the
+stages of the Saturn evolution, but under greatly altered circumstances.
+On Saturn there were only the forces of a heat body at work within him;
+now there are also those of the gas body that has been elaborated. These
+latter forces do not, however, appear quite at the beginning of the Moon
+evolution. Then everything appears as though man’s being were composed
+only of heat substance, and as though the gas forces were lying dormant
+within that substance. Then comes a time when the first indications of
+these forces make their appearance; and lastly, in the latest period of
+the Saturn recapitulation, man’s being has the same appearance as during
+the animated period of his Sun existence. Yet, all life still proves to be
+but a semblance of life.
+
+Next occurs a period of rest similar to the short periods of rest of the
+Sun evolution. Then the pouring in of the etheric body, for which the
+physical body has now become ripe, begins anew. As in the case of the
+recapitulation of Saturn, this influx takes place in three distinct
+periods. During the second of these, man’s being is so far adjusted to the
+new Moon conditions that the Lords of Motion are able to bring into play
+the faculty they have acquired. This faculty consists in pouring the
+astral body out of their own being into man’s being. They prepared
+themselves for this work during the Sun evolution, and during the time of
+rest between the Sun and Moon they transformed what had been prepared into
+the faculty alluded to. This influx lasts for a while, then one of the
+shorter intervals of rest sets in. After that the influx continues until
+the Lords of Form begin their activity. In consequence of this pouring of
+the astral body into the human being by the Lords of Motion, man acquires
+his first psychic qualities. He begins to develop sensations in connection
+with the processes which take place within, through the possession of an
+etheric body, and which during the Sun evolution were still of a
+plant-like nature; these processes now give him sensations of pleasure and
+displeasure. But it is nothing more than a constant inner ebb and flow of
+such pleasure and displeasure, until the Lords of Form intervene. Then
+these changing feelings are so transformed that there appear in man’s
+being what may be regarded as the first signs of wish or desire. The human
+being strives after a repetition of what has once caused pleasure, and
+tries to avoid what has been felt as antipathetic. However, since the
+Lords of Form do not give up their own nature to the human being, but
+merely let their forces stream in and out, desire is wanting in depth of
+feeling and independence. It is directed by the Lords of Form, and has an
+instinctive character.
+
+The human physical body on Saturn was a heat body; on the Sun a
+condensation into the gaseous state, or into “air,” has taken place. Now,
+as during the Moon evolution, the astral element is rayed into the
+physical part, which at a definite moment attains a further degree of
+condensation and arrives at a state which may be compared with that of a
+liquid substance of today. In accordance with the usage of occult science
+this state may be called “water.” By water, is not meant only the water we
+now have, but this term applies to every liquid form in existence. The
+physical human body now gradually assumes a form composed of three kinds
+of material structures. The densest is a “water body”; through this flow
+air currents; and all of this again is permeated by manifestations of
+warmth.
+
+Now all the organisms do not attain full, adequate maturity during the Sun
+stage. Therefore there are organisms to be found on the Moon which are
+only at the Saturn stage, and others which have only reached the Sun
+stage. In this way two other kingdoms arise by the side of the normally
+evolved human kingdom. One consists of beings which have stopped short at
+the Saturn stage, and therefore have only a physical body, which even on
+the Moon is not yet able to become the vehicle of an independent etheric
+body. This is the lowest of the Moon kingdoms. A second consists of beings
+which have been left behind at the Sun stage, and which therefore do not
+mature sufficiently on the Moon to take on an independent astral body.
+These form a kingdom between the one just mentioned and the regularly
+developed human kingdom.
+
+But there is still something else taking place: The substances containing
+only heat forces and those containing only air forces, permeate these
+human beings. Thus it happens that the latter have within them on the Moon
+both a Saturnian and a solar nature. In this way a kind of cleavage has
+taken place in human nature; and by means of this cleavage, something very
+momentous is called forth within the Moon evolution after the activity of
+the Lords of Form has begun. The first evidences of a cleavage in the
+cosmic body of the Moon becomes then apparent. One part of its substances
+and beings separates from the other; two heavenly bodies are formed out of
+one. One of these becomes the abode of certain higher beings who were
+previously more closely connected with the undivided celestial body; while
+the other is occupied by human beings, the two lower kingdoms described
+above, and certain higher beings who did not pass over to the first
+celestial body.
+
+The first heavenly body, with the higher beings, appears like a reborn but
+refined Sun; the other is really the new formation, the “old Moon.” The
+regenerated Sun, on going out, takes with it only “heat” and “air” from
+the substances which have been formed on the Moon; on what is left as the
+Moon there is the liquid condition as well as the other two substances. As
+a result of this separation the beings which have withdrawn with the
+newborn Sun are not, in the first place, hampered in their further
+evolution by the denser Moon beings. Thus they are able to continue their
+own progress without hindrance. But thus they attain just that much more
+power to act now upon the Moon beings from their Sun. And they in turn
+also acquire thereby new possibilities of evolution. Most important of
+all, the Lords of Form are still in union with them. These accentuate the
+passions and the desire-nature, and this expresses itself gradually also
+in a further condensation of the physical human body. What was previously
+nothing but liquid in that body assumes a densely viscous form; and the
+air-like and heat-like formations are correspondingly condensed. Similar
+processes take place in the two lower kingdoms.
+
+The result of the separation of the Moon-body from the Sun-body is that
+the former bears the same relation to the latter as the Saturn-body once
+did to the whole cosmic evolution surrounding it. The Saturn-sphere was
+formed out of the body of the “Lords of Will” (the Thrones). From out its
+substance emanated back into cosmic space everything which the
+above-mentioned spiritual beings in the environment of Saturn experienced.
+And this radiation by degrees awakened independent life, by means of the
+subsequent processes. All evolution is due to the fact that independent
+beings differentiate themselves from their environment, then this
+environment like a reflection stamps itself upon those differentiated
+beings who then evolve further independently. The Moon-body, having
+likewise separated from the Sun-body, reflects at first the life of the
+latter. If nothing further had then happened, the following cosmic process
+would have taken place: There would have been a Sun-body in which
+spiritual beings adapted to that body would have lived through their
+experiences in the elements of heat and air.
+
+Set over against this Sun-body would have been a Moon-body, in which other
+beings of like nature with the Sun-beings would have undergone their
+experiences in the conditions of heat, air, and water. The progress from
+the Sun-incarnation to that of the Moon would have consisted in the
+Sun-beings seeing their own life, as in a reflection of the events on the
+Moon. They would have thus been able to enjoy it, something which they
+were still incapable of doing during the Sun incarnation. But evolution
+did not remain at this stage. Something occurred which was of the deepest
+significance for all future evolution. Certain beings adapted to the
+Moon-body, take possession of the element of will (the heritage of the
+Thrones) which was at their disposal, and by its means develop a life of
+their own, which takes shape independently of the Sun-life. Alongside of
+those Moon experiences which are entirely under the influence of the Sun,
+there arise independent Moon experiences, and, at the same time, states of
+rebellion or mutiny against the Sun-beings. And the various kingdoms which
+had arisen on the Sun and Moon, first and foremost of which was the
+kingdom of man’s ancestors, are drawn into these conditions. In this way
+the Moon-body contains within it, spiritually and materially, two kinds of
+life: one that is in inner union with the Sun-life, and another which has
+“fallen away” from it and goes its own way independently. This division
+into a twofold life appears in all subsequent events of the Moon
+incarnation.
+
+What presents itself to clairvoyant consciousness in this period of
+evolution may be realized from the following pictures. The whole basic
+mass of the Moon is formed of a semi-animated substance which at one time
+moves sluggishly, at another quickly. This is not yet a mineral mass like
+the rocks and constituents of the earth upon which present day humanity
+walks. We might call it a kingdom of plant-minerals, only we have to
+imagine that the main body of the Moon consists wholly of this
+plant-mineral substance, as the earth today consists of rock, soil and
+other substances. Just as now we have towering masses of rock, so there
+were then harder portions embedded in the Moon’s bulk; these may be
+compared with hard wooden structures or formations of horn; and as plants
+now arise out of mineral soil, so the surface of the Moon was covered and
+penetrated by the second kingdom, consisting of a kind of plant-animal.
+Their substance was softer than the general mass of the Moon, and more
+mobile. This kingdom extended over the other, like a viscous sea.
+
+Man himself at that time may be called animal-man. He had in his nature
+the component parts of the other two kingdoms; but his being was
+thoroughly interpenetrated by an etheric and an astral body, upon which
+the forces of higher beings worked, issuing from the severed Sun. His form
+was thus brought to greater perfection. While the Lords of Form were
+giving him a form which adapted him to Moon life, the Sun-Spirits were
+giving him a nature which lifted him beyond that life. He had the power of
+ennobling his own nature with the faculties given him by these Spirits,—in
+fact, of raising what was akin to the lower kingdoms to a higher level.
+
+Seen spiritually, the events now under consideration may be described in
+the following way. Man’s ancestor had been brought to greater perfection
+by beings who had fallen away from the Sun kingdom. This improvement
+extended especially to everything that could be experienced in the element
+of water. Over that element the Sun-beings, who were rulers in the
+elements of heat and air, had less influence. The consequence of this was
+that in the organism of man’s ancestor two kinds of beings manifested
+themselves. One part of the organism was wholly interpenetrated by the
+influences of the Sun-beings. In the other part, the rebellious
+Moon-beings were operative. Owing to this, the latter part was more
+independent than the former. In the former there could only arise states
+of consciousness in which the Sun-beings lived; in the latter there lived
+a kind of cosmic consciousness, such as was typical on Saturn, only now
+upon a higher level.
+
+Man’s ancestor consequently felt himself to be an “image of the universe,”
+whereas his “Sun-part” felt itself to be only an “image of the Sun.” The
+two beings now came to a kind of conflict in man’s nature. A settlement of
+this conflict was brought about by the influence of the Sun-beings,
+through which the material organism which made the independent universal
+consciousness possible, was rendered frail and perishable. From time to
+time this part of the organism had to be thrown off. During and also some
+time after the separation, man’s ancestor was a being wholly dependent on
+the Sun influence. His consciousness became less independent; he lived
+within it, entirely surrendered to Sun-life. Then the independent portion
+of the Moon was once more renewed. After some time this process was
+repeated. Thus man’s ancestor lived on the Moon in alternating conditions
+of clearer and duller consciousness; and the alternation was accompanied
+by a change of his being in a material respect. From time to time he laid
+aside his Moon-body and resumed it later. Seen physically, great variety
+appears in the kingdoms of the Moon above mentioned. The mineral-plants,
+plant-animals and animal-men are differentiated into groups. This will be
+understood when it is borne in mind that as a result of certain organisms
+having been left behind at each of the earlier stages of evolution, forms
+possessing most varied qualities took physical shape. There are formations
+still retaining the qualities of the early Saturn period, others showing
+those of the middle period and again others of the closing period of
+Saturn. A similar statement is true of all the stages of the Sun
+evolution.
+
+As organisms belonging to the evolving planet are left behind, so is it
+also with certain beings connected with that evolution. Through the
+progress of evolution up to the Moon period, different grades of such
+beings have already arisen. There are the Sons of Personality who not even
+on the Sun have attained their human stage; but there are also others who
+then caught up with evolving humanity. A number of the Sons of Fire, who
+should have attained humanity on the Sun, fell behind. Now, just as during
+the Sun evolution certain of the Sons of Personality withdrew from the Sun
+and caused the reappearance of Saturn as a separate body, so it also
+happens that in the course of the Moon evolution the beings described
+above separate and form individual celestial bodies. So far we have
+mentioned only the separation into Sun and Moon; but for the reasons
+already given, other world-organisms detached themselves from the
+Moon-body, which made its appearance after the great interval between the
+Sun and Moon.
+
+After a certain time we have a system of cosmic bodies the most advanced
+of which, as can easily be seen, must be called the New Sun. And just such
+a bond of attraction as was described above for the evolution as existing
+between the backward Saturn kingdom and the Sons of Personality on the new
+Saturn, is formed between each of these bodies and the corresponding
+Moon-beings. It would take us much too far to follow up in detail all the
+celestial bodies that come into existence. It must suffice to have pointed
+out the reason why a succession of them arises by degrees from the
+undivided world-organism which appears as Saturn at the beginning of human
+evolution.
+
+After the intervention of the Lords of Form, on the Moon, evolution
+proceeds for a while in the manner described. At the end of this time
+there is again a pause. While it lasts, the coarser portions of the three
+Moon kingdoms are in a sort of resting state, but the finer parts, in
+particular the human astral body, extricate themselves from those coarser
+organisms. They reach a condition in which the higher forces of exalted
+Sun-beings are able to act upon them very powerfully. After the interval
+of rest they again interpenetrate those parts of man’s being which are
+composed of the coarser substances. Because they received such powerful
+forces during the pause—in a free state—they are able to make those
+coarser substances ripe for the influence, after a certain time, of the
+Sons of Personality and the Sons of Fire, who have progressed normally.
+
+In the meantime these Sons of Personality have raised themselves to a
+level upon which they possess the “consciousness of inspiration.” Here
+they are not only able—as was the case with clairvoyant
+picture-consciousness—to observe the inner state of other beings in
+images, but to apprehend the inner nature itself of those beings, as
+though in a spiritual tone-language. But the Sons of Fire have risen to
+that height of consciousness possessed on the Sun by the Sons of
+Personality. Thus both kinds of spirits are able to influence the now more
+developed life of the human being. The Sons of Personality act on the
+astral body, the Sons of Fire on the etheric body of this human being. The
+astral body thereby acquires the character of personality. It now not only
+experiences pleasure and pain, but relates them to itself. It has not
+arrived at a complete ego-consciousness, that says to itself, “I am here”;
+but it feels itself upheld and protected by other beings in its
+environment. When looking, as it were, up to these, it is able to say,
+“This, my environment, keeps me alive.”
+
+The Sons of Fire now work upon the etheric body. Under their influence the
+movement of forces in that body becomes more and more an inner function of
+life. What then results finds physical expression in a circulation of
+fluids and in phenomena of growth. The gaseous substances have become
+condensed into liquid substances; we may speak of a kind of nutritive
+process, in the sense that what is received from without becomes
+transformed and elaborated within. Perhaps if we think of something
+intermediate between nutrition and respiration in the present meaning of
+the terms, we may get an idea of what then happened in this respect. The
+nutritive matter was drawn from the animal-plant kingdom by the human
+being. We must think of those animal-plants as floating or swimming—or
+even lightly attached in an element surrounding them, as the lower animals
+of the present time live in water, or land animals in air. Yet the element
+is neither water nor air in the present sense, but something midway
+between the two, a kind of thick vapour in which most heterogeneous
+substances move hither and thither, as though dissolved in currents
+flowing in all directions.
+
+The animal-plants appear only as condensed regular forms of this element,
+often differing little physically from their environment. The process of
+respiration exists alongside of the process of nutrition. It is not as it
+is upon the earth, but like a drawing in and a streaming out of heat. To
+clairvoyant observation it is as though during those processes, organs
+opened and closed, through which a warming current passed in and out, and
+through which airy and watery substances were also carried in and out. And
+since man’s nature at this stage of evolution already possesses an astral
+body, respiration and nutrition are accompanied by feelings, so that a
+sort of pleasure ensues when materials which promote the upbuilding of
+man’s nature are taken in from without. Aversion is caused if injurious
+substances flow in, or even if they merely approach.
+
+Just as during the Moon evolution the respiratory and the nutritive
+processes were closely connected, as has been described, so was the
+process of perception in close connection with reproduction. No immediate
+effect was produced on any of the senses by the things and beings in the
+environment of Moon humanity. Perception was, on the contrary, of such a
+nature that the presence of things and beings called up pictures in the
+dull, dreamy consciousness. These pictures were much more closely
+connected with the real nature of the environment than the present
+sense-perceptions, which record in colour, sounds, smell etc., so to
+speak, only the outside of things and beings.
+
+In order to get a clearer idea of the human consciousness on the Moon, let
+us imagine human beings immersed in the vaporous environment described
+above. Most varied processes take place in this vapour-element. Materials
+unite, substances break asunder one from the other; some parts become
+condensed, others rarified. All this happens in such a way that human
+beings do not see or hear anything of it directly, but it calls up
+pictures in their consciousness. These may be compared with the images of
+our present dream-consciousness, as for instance when an object falls to
+the ground, and a sleeping man does not discern what has really happened
+but perceives it in the form of a picture; let us say he thinks that a
+shot has been fired. However, the pictures in the Moon-consciousness are
+not arbitrary, as is the case with such dream-pictures; although they are
+symbols, not representations, yet they correspond with outer events. A
+definite outer event can call up only one definite picture. The Moon-being
+is therefore in a position to regulate his conduct by means of these
+pictures, as present-day man does by means of his perceptions. We must
+nevertheless be careful to notice that conduct, regulated by perception,
+is governed by choice whereas action, under the influence of the pictures
+we have described, takes place as if prompted by some dim instinct.
+
+It is by no means as though only outer physical processes become
+perceptible through this picture-consciousness, but it is through the
+pictures that the spiritual beings, who rule behind the physical facts
+together with their activities, become likewise perceptible. Thus the
+Lords of Personality become visible, so to speak, in the phenomena of the
+animal-plant kingdom; the Sons of Fire appear behind and in the
+mineral-plant beings; and the Sons of Life appear as beings whom man is
+able to imagine unconnected with anything physical,—whom he sees, as it
+were, as etheric-psychic organisms.
+
+Though these pictures of the Moon-consciousness were not representations,
+only symbols of outer things, they nevertheless had a much more important
+effect on the inner nature of man than the images now caused by
+perception. They were able to set the whole inner being into motion and
+activity. The inner processes were moulded in conformity with them. They
+were genuine formative forces. Man’s being became what those formative
+forces made it; it became, to a certain extent, a representation of the
+events of its consciousness.
+
+The further evolution progresses in this manner, the more it results in a
+deeply incisive change in man’s being. The power issuing from the pictures
+in the consciousness gradually becomes unable to extend over the whole
+human bodily frame, which divides into two parts, or two natures. Members
+are formed subject to the shaping influence of the picture-consciousness,
+and they become to a great extent a copy of that life of imagination in
+the way just described. Other organs escape such an influence. They are,
+as it were, too dense, too much determined by other laws, to conform
+themselves to the picture-consciousness. These organs withdraw from the
+human influence; but they come under another, that of the exalted
+Sun-beings themselves. A period of rest, however, is first seen to precede
+this stage of evolution. During this pause, the Sun-Spirits are gathering
+force to influence the Moon-beings under quite new circumstances.
+
+After this term of rest, man’s being is distinctly divided into two
+natures. One of these is withdrawn from the independent action of the
+picture-consciousness; it assumes a more definite form, and comes under
+the influence of forces which, though issuing from the Moon body, are only
+called forth there through the influence of the Sun-beings. This part of
+the human being shares more and more in the life which is stimulated by
+the Sun: the other part rises, like a kind of head, out of the first one.
+It is flexible, can move itself, and takes shape in conformity with the
+life of dull human consciousness. Yet the two parts are closely connected
+with each other; they send one another their vital fluids, and members
+extend from one into the other.
+
+An important harmony is now attained by the working out, during the time
+in which all this happened, of such a relation between the Sun and Moon as
+is in keeping with the aim of this evolution. It has already been
+intimated in a former passage how the advancing beings throughout their
+stages of evolution, shape their celestial bodies from out the general
+cosmic mass. They emanate, as it were, the forces which govern the
+aggregation of the substances. The Sun and Moon have thus separated from
+each other, as was necessary for the preparation of the right abodes for
+their respective beings. But this regulation of material and its forces by
+the spirit is carried very much farther. The beings themselves condition
+as well, certain movements of the heavenly bodies, and the definite
+revolutions of them around each other. In consequence, those bodies occupy
+changing positions with regard to each other. And if the position or
+situation of one body relative to another is altered, the effects of their
+respective inhabitants upon each other also change. So it is with the Sun
+and Moon. Through the movement of the Moon around the Sun, which by this
+time had come about, the human beings come alternately at one time more
+into the sphere of the Sun’s influence, at another they are turned away
+from it and are then thrown back more on their own resources. The movement
+is a consequence of the “fall” of certain Moon-beings, as already
+described, and of the settlement of the conflict which was thereby brought
+about. It is the physical expression of the new relation of spiritual
+forces created by this falling away. As a consequence of the rotation of
+the one sphere round the other the beings inhabiting these heavenly bodies
+experience the alternating conditions of consciousness above described. We
+may put it thus, that the Moon alternately turns its life toward the Sun
+and away from it. There is a Sun time and a planetary time and during this
+latter, the Moon-beings develop on the side of the Moon which is turned
+away from the Sun.
+
+It is true however, that so far as the Moon is concerned, in addition to
+the movement of the celestial bodies, still something else must be
+considered. That is to say, clairvoyant consciousness, on looking back,
+can plainly see the Moon-beings wandering around their own planet, at
+quite regular periods of time. Thus at certain times they seek localities
+where they can give themselves up to the Sun influence; at other periods
+they wander to places where they are not subject to that influence, and
+where they can, as it were, reflect upon their own being.
+
+In order to complete the picture of these events, we must further notice
+that the Sons of Life attain their human stage during this period. Man’s
+senses, the beginnings of which already existed on Saturn, cannot even
+yet, on the Moon, be used for his own perception of external objects. But
+at the Moon stage those senses become the instruments of the Sons of Life,
+who make use of them in order to perceive through them. These senses,
+belonging to the physical human body, enter thereby into reciprocal
+relations with the Sons of Life, by whom they are not only used but
+improved.
+
+Through the changing relations of the Sun, there appears now in the human
+being himself, as has been already indicated, a change in the conditions
+of life. Things so shape themselves that when the human being is dominated
+by the Sun influence, he devotes himself more to the Sun life and its
+phenomena than to himself. At such times he feels the greatness and glory
+of the universe; he, so to speak, absorbs them. Those very exalted beings
+who dwell on the Sun then influence the Moon, which again influences human
+beings. This influence, however, does not extend to the whole of man, but
+chiefly to those parts which have thrown off the influence of their own
+picture-consciousness. It is then that especially the physical and the
+etheric bodies attain a definite size and form. On the other hand, the
+phenomena of consciousness retire into the background. But when the human
+being is turned away from the Sun, it is occupied with its own nature; an
+inner activity begins, especially in the astral body while the outer form,
+on the contrary, becomes more insignificant, and less perfect in form.
+
+Thus during the Moon evolution there are two states of consciousness to be
+clearly distinguished, alternating with each other; duller during the Sun
+period and clearer during the time when life is left more to its own
+resources. The first state though duller, is on the other hand more
+unselfish; man then lives a life more devoted to the outer world, to the
+universe. It is an alternation of states of consciousness, which on one
+hand may be compared with the alternation of sleeping and waking in
+present day humanity, as well as with his life between birth and death, on
+the other hand with the more spiritual existence between death and a new
+birth. The awakening on the Moon, when the Sun period gradually ceases,
+might be described as something intermediate between the awakening of
+contemporary man each morning, and his being born. And in the same way the
+gradual dulling of consciousness at the approach of the Sun period
+resembles a condition midway between falling asleep and dying. For on the
+old Moon there was not yet such a consciousness of birth and death as man
+now possesses. Man gave himself up to the enjoyment of the universe in a
+kind of Sun life. During this period he was carried beyond his own life;
+he lived more spiritually. We can only attempt an approximate description,
+by way of comparison, of what man experienced during such times. He felt
+as though the forces of the universe were streaming into him, pulsing
+through him. He felt as though intoxicated with the harmonies of the
+universe which he thus experienced.
+
+As such times his astral body was as though set free from the physical
+body; also part of the etheric body went with it out of the physical body.
+This organism, consisting of the astral and etheric bodies, was like a
+delicate, wonderful musical instrument, from the strings of which the
+mysteries of the universe reverberated. And the members of that part of
+the human being on which consciousness had but slight influence were
+shaped in accordance with the harmonies of the universe. For the
+Sun-beings worked in those harmonies. Thus this part of man was given its
+form by the spiritual sounds of the universe; and at the same time the
+alternation between the clearer state of consciousness during the Sun
+period, and the duller one, was not so abrupt as was that between the
+waking state and that of absolutely dreamless sleep in contemporary man.
+The picture-consciousness was not so clear as the present waking
+consciousness; but on the other hand, the other consciousness was not so
+dull as the dreamless sleep of the present day.
+
+Thus the human being had a conception, even though dim, of the play of the
+cosmic harmonies in his physical body and in that part of his etheric body
+which had remained united with the physical body. During the time when, so
+to speak, the Sun did not shine on humanity, the picture-concepts replaced
+these harmonies in man’s consciousness. There was then a revival
+particularly of those parts of the physical and etheric bodies which were
+under the immediate power of consciousness. On the other hand, other parts
+of the human being, now not exposed to the formative forces streaming from
+the Sun, underwent a kind of hardening and drying up process. When the Sun
+period again drew near, the old bodies decayed; they fell away from the
+human being, and as though from the grave of his old bodily form, the
+rejuvenated human being appeared, who even in this new form, was still
+uncomely.
+
+A renewal of the life-process had taken place. By the operation of the
+Sun-beings and their harmonies, the new-born body shaped itself again in
+its perfection, and the process described above was repeated. Man felt
+that renewal as if it were the putting on of new garments. The kernel of
+his being had not passed through an actual birth or death; it had only
+passed from a spiritual tone-consciousness, in which it was given over to
+the outer world, to one of a more inner nature. It had sloughed off its
+skin. The old body had become useless; it was thrown off and renewed. This
+then more clearly describes what has been characterized above as a kind of
+reproduction, and which as has been said, is closely connected with
+perception. Man’s being has brought forth his likeness with respect to
+certain parts of the physical and etheric bodies. However a being totally
+different from the parent being does not come into existence, but the
+kernel of the parent-being passes over into the offspring. No new being
+arises, but the same one in a new form.
+
+Thus the Moon human being experiences a change of consciousness. When the
+Sun period draws near, his pictured images become dimmer and dimmer, and
+blissful devotion takes possession of him; the harmonies of the universe
+resound in his peaceful inner being. Toward the end of this time the
+images of the astral body begin to be animated; he begins to be more
+conscious of himself and able to experience sensation. Man experiences
+something like an awakening from the bliss and tranquility in which he was
+wrapped during the sun period.
+
+At the same time another important experience begins. With this new
+clearing up of the picture-consciousness the human being sees himself as
+though enveloped in a cloud, which has descended upon him like a being
+from the cosmos.
+
+And he feels that being as something belonging to him, as a completion of
+his own nature; he feels it as that which gives him existence, as his
+“ego.” That being is one of the Sons of Life. Man feels toward him
+somewhat like this: “I have lived in this being, even when I was given up
+to the glory of the universe in the Sun period,—only then he was not
+visible to me; now he is.” And it is also this Son of Life from whom
+proceeds the force which, during the Sunless period, acts upon the body of
+man. Then when the Sun period again approaches, man feels as though he
+himself became one with the Son of Life. Even if man does not see him, he
+nevertheless feels closely united with him.
+
+Now the connection with the Sons of Life was such that not every
+individual human being had a Son of Life to himself, but an entire group
+of people felt such a being belonging to them. Thus people on the Moon
+lived segregated into groups, and each group felt in one of the Sons of
+Life its common “group-ego.” The etheric body of each particular group had
+a specific form, in this way these groups differed from each other. But as
+the physical bodies shaped themselves in conformity with the etheric
+bodies, the differences of the latter were also stamped upon the former;
+and the individual groups of human beings appeared as so many species of
+people. As the Sons of Life looked down on the human groups belonging to
+them, they saw themselves to a certain extent reproduced in manifold
+individual human beings. And therein they felt their own egohood. They, so
+to speak, mirrored themselves in man. This was indeed the mission of the
+human senses at that time. It has already been shown that the senses did
+not as yet transmit objective perceptions. But they reflected the nature
+of the Sons of Life. What those Sons of Life perceived through reflection,
+gave them their “ego-consciousness.” What was aroused in the human astral
+body by this reflection was the dull dim pictures of the
+Moon-consciousness. By thus acting conjointly and reciprocally with the
+Sons of Life, the human beings laid the foundations of the nervous system
+within their physical bodies. The nerves appear, one might say, as
+continuations of the senses, directed inwardly into the human body.
+
+It is evident, from this description, in what manner the three kinds of
+Spirits, those of Personality, of Fire, and of Life, act upon
+Moon-humanity. If we look back upon the most important, namely the middle
+period of the Moon evolution, we may say that the Sons of Personality are
+at that time implanting in the human astral body independence and the
+character of personality. It is owing to this fact that man can turn his
+attention inwards and work upon himself during those times when the Sun is
+not shining upon him.
+
+The Sons of Fire act upon the etheric body in so far as the independent
+formation of the human being becomes imprinted upon it. Through their
+means it comes to pass that human beings are again conscious of
+themselves, as such, every time the body is renewed. Thus a kind of memory
+is bestowed on the etheric body through the Sons of Fire.
+
+The Sons of Life act on the physical body in such a way that it is able to
+become the expression of the astral body which has now become independent.
+They thus make it possible for the physical body to become a physiognomic
+copy of its astral body. On the other hand, higher spiritual beings, in
+particular the Lords of Form and of Motion, reach down into the physical
+and etheric bodies, as far as these are developing during the Sun periods,
+regardless of the independent astral body. Their intervention comes from
+the Sun, in the manner described above.
+
+Under the influence of such facts, the human being gradually matures to a
+point where it can develop within itself the germ of the Spirit-Self just
+as during the second half of the Saturn evolution it developed the germ of
+the Spirit-Man and on the Sun that of the Life-Spirit. Thereby all the
+Moon conditions are changed. Human beings have not only become more noble
+and refined through successive transformations and renewals, but they have
+also gained in power. For this reason the picture-consciousness was more
+and more maintained during the Sun periods. It also gained influence in
+the formation of the physical and etheric bodies, which hitherto had been
+formed entirely by the action of the Sun-beings.
+
+What took place on the Moon through human beings and the Spirits connected
+with them became more and more like that which had formerly been effected
+by the Sun with its higher beings. The consequence was that those
+Sun-beings were able more and more to concentrate their forces on their
+own evolution. By this means the Moon became, after a time, mature enough
+to be again re-united with the Sun. To spiritual vision, these occurrences
+take place as follows: The “rebellious Moon-beings” had been gradually
+overcome by the Sun-beings and compelled to submit to them in such a
+manner, that their activities became a part of and subordinate to the
+activities of the Sun-beings. It is true that this happened only after the
+lapse of long ages during which the Moon periods had become shorter and
+shorter, and the Sun periods longer and longer. Now there again comes an
+evolution during which the Sun and Moon form one world-organism. By this
+time the physical human body has become quite etheric.
+
+When it is said that the physical body has become etheric, it must not be
+imagined that under such circumstances there is no existing physical body.
+What was formed as a physical body during the Saturn, Sun, and Moon
+periods, still exists. It is important to recognize the physical element
+even where it is not externally and physically manifested. It may also be
+present in such a way that it shows outwardly an etheric or even an astral
+form. We must distinguish between the outward appearance and the inner
+law. What is physical may become etheric and astral, at the same time
+retain in itself the physical law. That is the case when the physical body
+of man has attained a certain degree of perfection on the Moon. It becomes
+etheric in form.
+
+But when clairvoyant observation, which can perceive such things, is
+directed toward an etheric body of this kind, that body is seen to be
+ruled by physical, not etheric, laws. The physical element has in this
+case been taken into the etheric world, there to rest and to be nurtured
+as though in a mother’s tender care. Later it again emerges in a physical
+form, but at a higher stage. If Moon-humanity had kept its physical body
+in its coarse physical form, the Moon would never have been able to unite
+itself with the Sun. By accepting the etheric form, the physical body
+becomes more closely related to the etheric body, and by this means can
+again be more closely interpenetrated with those parts of the etheric and
+astral bodies which had been forced to withdraw from it during the Sun
+periods of the Moon evolution. Man, who appeared as a being with a
+two-fold nature during the separation of Sun and Moon, again becomes an
+undivided being. The physical becomes more psychic. Therefore the psychic
+also becomes more closely connected with the physical.
+
+Now the Sun-Spirits, into whose immediate sphere this undivided human
+being has entered, are able to act upon it in quite a different manner
+from their previous influence from without on the Moon. Man is now in a
+more psycho-spiritual environment. Owing to this, the Lords of Wisdom are
+able to effect something momentous. They imbue and inspire him with
+wisdom. He thereby becomes in a certain sense an independent soul. And to
+the influence of these beings is added that of the Lords of Motion. They
+act principally on the astral body, so that under their influence it
+produces psychic activity, and an etheric body filled with wisdom. The
+latter is the foundation of that which has been described above as the
+rational or intellectual soul in contemporary man, whereas the astral
+body, inspired by the Lords of Motion, is the germ of the sentient soul.
+And because all this is effected in man’s being in his progressed
+condition of independence, these germs of the rational and sentient soul
+appear as the expression of the Spirit-Self. In this connection the
+mistake must not be made of thinking that at this period of evolution the
+Spirit-Self was something separate from the intellectual and sentient
+souls. The latter are only the expression of the Spirit-Self, which
+signifies their higher unity and harmony.
+
+It is especially significant that the Lords of Wisdom intervene at this
+period in the manner described. For they do this not only with regard to
+humanity but also for the benefit of the other kingdoms which have been
+elaborated on the Moon. Upon the reunion of Sun and Moon these lower
+kingdoms are drawn into the Sun sphere. Everything in them which was
+physical becomes etheric. There are, therefore, minela-plants and
+plant-animals now in the Sun, just as there is humanity there. But those
+other creatures are still endowed with their own laws of being. They
+therefore feel like strangers in their environment. They came upon the
+scene with a nature but little in harmony with their surroundings. But as
+they have become etheric, the activity of the Lords of Wisdom may also
+extend to them. Everything which has come from the Moon into the Sun now
+becomes pervaded with the forces of the Lords of Wisdom. Hence what is
+developed out of the Sun-Moon organism during this period of evolution may
+be called in occult science the “Cosmos of Wisdom.”
+
+When, therefore, after an interval of rest, our Earth system appears as
+the successor of this Cosmos of Wisdom, all the beings newly emerging on
+the earth, developing out of their Moon-germs, prove to be filled with
+wisdom. And this is the reason why earthly man when contemplating the
+things around him, is able to discover the wisdom concealed in their inner
+nature. The wisdom in each leaf of a plant, in every bone in animal and
+man, in the marvelous structure of the brain and heart, fills us with
+admiration. If man requires wisdom to understand things, and therefore
+gathers wisdom from them, this shows that there is wisdom in the things
+themselves. For however much man might have striven to understand things
+by means of wise perceptions, he could not draw wisdom from them unless it
+had first been put into them. He who tries by means of wisdom to
+understand things, assuming at the same time that wisdom had not first
+been concealed within them, may just as reasonably believe that he can
+empty water out of a glass into which it has not first been poured. As
+will be shown later in this book, the Earth is the “old Moon” risen again.
+And it appears as an organism full of wisdom, because it was permeated by
+the Lords of Wisdom and their forces during the epoch that has been
+described.
+
+It will easily be understood that this description of the Moon condition
+could take account only of certain temporary forms of evolution. It was
+necessary to pause at certain things in the progress of events, and single
+them out for delineation. It is true that this kind of description gives
+only isolated pictures, and it may be deplored for this reason, that in
+the foregoing account the evolutionary scheme was not brought down to a
+system of precise and definite concepts. But in the face of such an
+objection it may be well to point out that the description was
+intentionally given in less clearly defined outlines. For it is not of so
+much consequence here to give speculative ideas and to construct theories
+as to represent what really passes before the spiritual eyes of
+clairvoyant consciousness, when looking back upon these events. With
+regard to the Moon evolution this cannot be done in such sharp and
+definite outlines as are characteristic of earthly perceptions. In the
+Moon period we are mainly concerned with variable, changing impressions,
+with shifting, moving pictures and their transitory stages. We have,
+moreover, to bear in mind that we are contemplating an evolution
+continuing through long, long periods of time, and that out of all that
+presents itself, it is possible to seize upon only momentary pictures and
+fix them for delineation.
+
+The Moon period actually reached its highest point at the time when the
+astral body, implanted in man, had brought him so far along the
+evolutionary path that his physical body afforded the Sons of Life the
+possibility of attaining their human stage. Man had then attained all that
+this epoch could give him for himself, for his inner nature on the upward
+path. The following, or second half of the Moon evolution may therefore be
+termed the “ebb-tide,” or wane. But even during this ebb-tide one sees a
+most important thing taking place with regard to man’s environment, and
+even with regard to himself. It is now that wisdom is implanted in the
+Sun-Moon body. It has been shown that during the ebb-tide the germs of the
+intellectual and sentient souls are implanted. But the development of
+these, as well as of the consciousness-soul and with it the birth of the
+“Ego”—the free self consciousness—does not ensue until the Earth period.
+
+At the Moon stage the intellectual- and sentient-souls have as yet no
+appearance of being used by human beings as a means of expression; they
+appear rather as instruments of those Sons of Life who belong to humanity.
+Were we to describe the feeling of the human dweller on the Moon in this
+respect, we should have to say that he experiences the following: “The Son
+of Life lives in and through me; he surveys through me the environment of
+the Moon; in me he reflects upon the things and beings of that
+environment.” The Moon human being feels himself overshadowed by the Son
+of Life, and looks upon himself as the instrument of that higher being.
+During the time of the separation of Sun and Moon he felt a greater
+measure of independence when the Sun was turned away from him; but at the
+same time he also felt as though the ego belonging to him, which had
+disappeared from the picture-consciousness during the Sun period, now
+became visible. It was, for Moon-humanity, what may be described as a
+change in the states of consciousness, so that the Moon-being had this
+feeling: “In the Sun period my ego wafts me away into higher regions, into
+the presence of exalted beings, and when the Sun disappears it descends
+with me into lower worlds.”
+
+The actual Moon evolution was preceded by a preparatory stage. In a
+certain way the Saturn and Sun evolutions were recapitulated. Now, after
+the reunion of Sun and Moon, during what we have termed the ebb-tide, two
+epochs may be distinguished one from the other. In the course of these,
+even physical condensation occurs to a certain degree. Therefore
+psycho-spiritual conditions of the Sun-Moon organism alternate with others
+of a more physical nature. In such physical epochs human beings and those
+of the lower kingdoms appear as though they were preparing, in stiff not
+yet self-reliant forms, the type of what they were to become in a more
+independent manner during the Earth period. We may therefore speak of two
+preparatory epochs in the Moon evolution, and of two others during the
+ebb-tide. In occult science such epochs may be termed cycles.(20) In that
+period which follows the two preparatory epochs, and precedes those of the
+ebb-tide—that is to say, during the time of the separation of the
+Moon—three epochs can again be distinguished. The middle period is the
+time when the Sons of Life reached the human level. It is preceded by a
+period in which all conditions lead up to that crowning event; and it is
+followed by one which may be called a time of adaptation and of perfecting
+the new creations.
+
+In this way the middle period of the Moon evolution is again divided into
+three epochs, which, with the two preparatory periods and the two during
+the ebb-tide make up seven Moon cycles, or rounds. It may therefore be
+said that the whole Moon evolution passes through seven cycles, or rounds.
+Between them are intervals of rest, which have been mentioned repeatedly
+in the above description. Yet we can approach a true concept of these
+facts only if we do not think of the changes between the periods of
+activity and those of rest, as sudden ones. For instance, the Sun-beings
+little by little withdraw their activity from the Moon. A time begins for
+them which, viewed from without, appears to be their resting period,
+whereas in reality an intense, independent activity still continues on the
+Moon itself. Thus the active period of one kind of being repeatedly
+extends into the resting time of another. If we take account of such
+things we may speak of a rhythmic ascent and descent of forces in cycles.
+Indeed, similar divisions are to be recognized even within the seven Moon
+cycles mentioned. We may then call the whole Moon evolution one great
+cycle, and the seven divisions, or rounds, within it, “small” cycles; and
+again, the separate parts of these, “smaller” cycles. This systematic
+arrangement into seven times seven divisions is also noticeable in the Sun
+evolution and can be indicated during the Saturn period. Yet we must bear
+in mind that the boundaries between the divisions are somewhat obliterated
+even in the Sun, and still more so in Saturn. These boundaries become more
+and more defined the nearer evolution advances to the Earth period.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+At the close of the Moon evolution, which has been sketched in the
+foregoing pages, all the beings and forces connected with it enter upon a
+more spiritual form of existence. This is on quite a different plane from
+that of the Moon period, and also from that of the Earth evolution which
+follows. A being possessed of faculties so highly developed as to enable
+him to perceive all the details of the Moon and Earth evolutions need not
+necessarily be able to see what happens during the interval between the
+two periods. For one possessing such vision, beings and forces would, at
+the end of the Moon period, disappear, as it were, into nothingness; and
+after an interval they would issue forth again from the dusky twilight of
+the cosmic depths. Only a being endowed with considerably higher faculties
+would be capable of following up the spiritual events which take place
+during this interval.
+
+When this interval is over, the beings who took part in the evolutionary
+processes on Saturn, Sun, and Moon reappear endowed with new faculties.
+Beings of a higher order than man have, by their former achievements, won
+the power of bringing man’s evolution forward to a point at which he would
+be able to unfold in himself, during the Earth period, a form of
+consciousness which stands a step higher than the picture-consciousness he
+had possessed during the Moon period. But man must first be prepared to
+receive this gift.
+
+During the Saturn, Sun, and Moon evolutions, he incorporated within his
+being the physical, etheric, and astral bodies. But those bodies were only
+endowed with such faculties and powers as enabled them to have a
+picture-consciousness; the organs and forms by means of which they could
+attain to a cognizance of a world of outer sense-objects, such as is
+requisite for the Earth stage, were still wanting. Just as the new plant
+unfolds only what is concealed in the seed originating from the old plant,
+so do the three principles of man’s nature appear, at the beginning of the
+new stage of evolution, with such forms and organs as will enable them to
+develop only a picture-consciousness. It is necessary first to prepare
+them for the unfolding of a higher state of consciousness.
+
+This takes place in three preliminary stages. During the first, the
+physical body is raised to a level at which it becomes able to undergo the
+necessary remodeling which is to serve as a basis for consciousness of
+outer objects. This is one of the preliminary stages of the actual earth
+evolution, and may be called a recapitulation of the Saturn period on a
+higher level. For during this period, as during the Saturn period, higher
+beings are working only on the physical body. When the latter has
+progressed far enough in its evolution, all beings must first again pass
+into a higher form of existence before the etheric body can also progress.
+The physical body must, as it were, be recast, in order to be able, in its
+remodeled state, to receive the more highly constituted etheric body.
+After this interval devoted to a higher form of existence, a kind of
+recapitulation of the Sun evolution on a higher level, occurs for the
+purpose of shaping the etheric body. And after another interval, a similar
+thing occurs for the astral body, by means of a recapitulation of the Moon
+evolution.
+
+Let us now turn our attention to the evolutionary processes taking place
+after the close of the third recapitulation described. All beings and
+forces have passed again into a state of spiritualization. During that
+state they ascended into higher worlds. The lowest of the worlds, in which
+something of them is still to be perceived during this spiritualizing
+epoch, are the same in which contemporary man sojourns between death and a
+new birth. These are the regions of the spirit-world. Thence the beings
+and forces gradually descend again into lower worlds. Before the physical
+Earth evolution begins they have so far descended that their lowest
+manifestations are to be seen in the astral or psychic world.
+
+Everything human existing at that period is still in its astral form. In
+order to understand this condition of humanity, attention should be paid
+especially to the fact that though man has within him the physical,
+etheric and astral bodies, yet the physical and etheric bodies are not
+present in their own forms but in astral form. It is not physical form
+that makes the physical body physical, but the fact that it embodies
+physical laws, although possessing an astral form. It is a being in a
+psychic form with a physical law of existence. The etheric body is in a
+similar position.
+
+To spiritual vision the Earth at this stage of evolution appears at first
+as a heavenly body all soul and spirit, in which, therefore, even physical
+and life forces appear in a psychic form. In this world-organism
+everything which will subsequently be moulded into the creatures of the
+physical earth is contained in a germinal state. The globe is luminous;
+but its light is not yet such as could be seen by physical eyes, supposing
+even that they had then existed. The globe shines only in psychic light to
+the opened vision of the seer.
+
+A process now takes place on this globe which may be designated
+“condensation.” The result of this is that after a time a fiery form
+appears in the midst of the psychic globe; this condition was similar to
+that of Saturn in its densest state. This fiery form is interpenetrated by
+the action of the various beings who are taking part in the evolution. The
+reciprocal action which is to be observed between those beings and the
+planetary body is like a rising out of and a diving into the earth’s fiery
+globe. Hence the earth’s globe is by no means a homogeneous substance, but
+has somewhat the character of an ensouled and spiritualized organism. The
+beings destined to become human on the earth in man’s present form are as
+yet in a condition which renders them the least capable of sharing in the
+activity of plunging into the fiery globe. They remain almost entirely in
+the uncondensed environment. They are still living in the bosom of the
+higher spiritual beings. At this stage they come in contact with the fiery
+earth at only one point of their psychic form, and this causes one part of
+their astral form to be densified by the heat. Thus earth-life is
+enkindled in them. They therefore still belong to psycho-spiritual worlds
+with regard to the greater part of their nature, but by coming in contact
+with the earth’s fire, vital heat plays around them.
+
+If we wish to draw a material, yet supersensible, picture of these human
+beings in the very beginning of the earth’s evolution, we must imagine a
+psychic ovoid, or egg, contained within the circumference of the earth,
+and enclosed on its lower surface, as an acorn is by its cup. The
+substance of the cup, however, consists solely of heat or fire. The
+process of being enveloped by heat not only causes the kindling of life in
+the human being, but a change appears simultaneously in the astral body.
+In this body becomes incorporated the first germ of what afterwards
+becomes the sentient-soul. We may therefore say that man at this stage of
+his existence consists of the sentient-soul, the astral body, the etheric
+body, and the physical body, which latter is formed out of fire. Those
+spiritual beings who participate in human existence surge through the
+astral body. Man feels himself bound to the earth body by the
+sentient-soul. He has therefore at this time a preponderating
+picture-consciousness, in which are manifested those spiritual beings in
+whose bosom he reposes; and the feeling of his own body seems to be merely
+a point within that consciousness. He looks down, so to speak, from the
+spiritual world upon earthly possession, which he feels belongs to him.
+
+Further and further the condensation of the earth now proceeds and at the
+same time the differentiation of the various parts of man, as has been
+described, becomes more and more defined. From a definite point of
+evolution onward, the earth is so far condensed that only part of it is
+fiery; another part has assumed a substantial shape, which may be termed
+“gas” or “air.” A change also takes place now in man. He is not only
+brought into contact with the heat of the earth, but the air substance is
+incorporated in his fire-body. And as heat kindled life in him, the air
+playing around him creates an effect within him which may be called
+(spiritual) sound. His etheric body begins to resound. Simultaneously, a
+part of the astral body becomes separated from the remainder; this part is
+the germ of the intellectual-soul which appears later.
+
+In order to bring before our eyes what takes place in the human soul at
+this time, we must notice that the beings superior to man are surging
+through the airy-fiery body of the earth. In the fire-earth it is at first
+the Sons of Personality who are of importance to man, and when man is
+stirred into life by the heat of the earth his sentient soul says to
+itself, “These are the Sons of Personality.” In the same way the beings
+called “Archangels” earlier in this book (in accordance with Christian
+esotericism) appear in the air-sphere. It is their influences which man
+feels within him as sound, when the air plays around him. And the
+intellectual-soul then says to itself, “These are the Archangels.” Thus
+what man at this stage perceives, through his connection with the earth,
+is not as yet a collection of physical objects, but he lives in sensations
+of heat which rise up to him, and in sounds; in those heat currents and
+sound waves, however, he feels the Sons of Personality and the Archangels.
+It is true that he cannot perceive those beings directly, only, as it
+were, through a veil of heat and sound. While these perceptions are
+penetrating from the earth into his soul, there continue to ascend and
+descend within it the images of those higher beings in whose tender care
+he feels himself to be.
+
+Now evolution takes a further step, which is once more expressed in
+condensation. Watery substance is incorporated into the Earth-body, so
+that now the latter consists of three parts,—igneous, aeriform, and
+aqueous. Before this happens, something of great importance takes place.
+An independent celestial body is split off from the fiery-aeriform earth;
+this new body becomes in its later development our present sun.(21)
+Previously, earth and sun had formed one body. After the sun had been
+split off, the earth still has at first everything within it which is in
+and on the present moon. The separation of the sun takes place because
+higher beings could no longer carry on their own evolution as well as
+their task on Earth within this atmosphere, now densified to the
+consistency of water. They separate from the general mass of the Earth the
+only substances useful to them, and fare forth to make a new abode for
+themselves in the sun. They now influence the earth from the sun, from
+outside. Man, however, needs for his further evolution an environment in
+which matter becomes still more condensed.
+
+With the incorporation of watery substance in the earth-body a change also
+takes place in man. Henceforth not only does fire stream into him and air
+play around him, but watery substance is incorporated into his physical
+body. At the same time his etheric part changes: that is, it is now
+perceived by man as a fine light-body. Previous to this, man had felt
+currents of heat rising up to him from the earth: he had felt air
+surrounding him through tones; now, the watery element also penetrates his
+fire-air body, and he sees its ebb and flow as the alternate flaring up
+and dimming of light. But a change has also taken place in his soul. To
+the germs of the sentient and intellectual souls is added that of the
+consciousness-soul. The “Angels” work in the element of water; they are
+also the real producers of light. It was as though they appeared to man in
+light.
+
+The higher beings who were previously in the Earth-planet itself, now
+influence it from the sun. On this account all effects produced on the
+earth are changed. The human being chained to earth would no longer be
+able to feel the influence of the sun-beings within him, if his soul were
+unceasingly turned toward the earth, from which his physical body is
+taken. A change now appears in the conditions of human consciousness. At
+certain times the sun-beings wrest the soul of man from his physical body,
+so that man is now alternately purely psychic, in the bosom of the
+sun-beings, and, when united with the body, in a condition in which he
+receives earth influences. When in the physical body, heat currents stream
+up to him; a sea of air is sounding round him and water pours into and out
+of him. When man is out of his body the images of the higher beings in
+whose care he is, float through his soul.
+
+The earth passes through two periods at this stage of its evolution.
+During one of these it allows its substances to circulate around the human
+souls and clothe them with bodies; during the other, the souls have
+withdrawn from it, and only the bodies are left and the human beings are
+in a condition of sleep. It is speaking quite in conformity with facts to
+say that in those times of a remote past the earth passed through a day
+and a night time. (Expressed in terms of physical space this means that
+through the reciprocal action of the sun-beings and the earth-beings, the
+earth is brought into a movement in relation with the sun; thus there is
+brought about the alternation of day and night periods described above.
+The day period is when the surface of the earth, on which man is evolving,
+is turned toward the sun; the night period, the time when man leads a
+purely psychic existence, is when the earth’s surface is turned away from
+the sun. Now it must not, of course, be imagined that in that far-off time
+the earth’s motion around the sun was like its present motion. The
+conditions were still utterly different. But even at this early point it
+is helpful to realize that the motions of the celestial bodies are a
+consequence of the mutual relations of the spiritual beings inhabiting
+them. Spiritual-psychic causes produce in the celestial bodies positions
+and motions which permit the manifestation of spiritual conditions on the
+physical plane.)
+
+If our gaze were turned upon the earth during its night period, its body
+would appear like a corpse. For it consists to a great extent of the
+decaying bodies of those human beings whose souls are in another state of
+existence. The organized watery and aeriform structures of which human
+bodies were formed become disintegrated, and dissolve into the rest of the
+earth’s substance. Only that part of man’s body which was formed from the
+very beginning of the earth evolution by the co-operation of fire and the
+human soul, and which subsequently became denser and denser, continues to
+exist as an insignificant looking embryo. Now when the day period begins,
+the earth once more participates directly in the sun influence, and human
+souls press forward into the sphere of physical life. They come in contact
+with the embryos, and cause them to spring up and assume an external form,
+which appears like an image of man’s psychic being. Something like a
+delicate fertilization then takes place between the human soul and the
+bodily embryo.
+
+The souls thus embodied now begin once more to attract the aeriform and
+watery substances and incorporate them in their own bodies. Air is
+expelled and absorbed by the organized body,—the first beginning of that
+which later appears as the respiratory process. Water too is absorbed and
+expelled; the nutritive process in its original form has begun. But these
+processes are not yet perceived as external ones. A kind of external
+perception takes place in the soul only by means of the already
+characterized kind of fertilization. Here the soul vaguely feels its
+awakening to physical existence when it comes in contact with the embryo
+which is held toward it from the earth. It then feels something which may
+be put into words thus: “This is my form.” And such a feeling, which might
+even be called a dawning consciousness of self, abides within the soul
+through this union with the physical body. But the soul still feels the
+process of absorbing air in an absolutely psycho-spiritual way, as an
+image, which appears in the form of tone-pictures surging up and down;
+these give form to the embryo which is being incorporated within them. The
+soul everywhere feels itself in the midst of sound waves, and that it is
+fashioning the body in accordance with those tone forces. Thus are human
+forms developed at that stage of evolution. They cannot be observed in any
+external world by our present consciousness. They evolve like vegetable or
+flower forms of fine substance, therefore appear like flowers waving in
+the wind.
+
+During his Earth period, man experiences the blissful feeling of being
+fashioned into such forms. The absorption of the watery parts is felt in
+the soul as an accession of force, or inner strength. From without it
+appears as growth of the physical human structure. As the direct influence
+of the sun decreases, the human soul also loses the power of controlling
+these processes. By degrees they are cast aside. Only those parts are left
+which allow the embryo, above described, to mature. But man leaves his
+body, and returns to the spiritual form of existence. (As not all parts of
+the earth’s body are employed in building up human bodies, we must not
+imagine that during the earth’s night period, it is composed exclusively
+of disintegrating corpses and embryos waiting to be awakened. All these
+are imbedded in other structures, which are formed out of the earth’s
+substances. The status of those structures will be explained later.)
+
+Now, however, the process of condensing the earth’s substance continues.
+To the watery element is added the solid or “earthly” substance (“earthly”
+in the sense of occult science). And when this happens man also, during
+his earth period, begins to incorporate the earthly element in his body.
+As soon as this incorporation begins, the forces which the soul brings
+with it out of the disembodied state, no longer have the same power as
+before. Previously, the soul had fashioned its body out of the igneous,
+aeriform, and watery elements, in accordance with the tones which
+resounded and the light-pictures which played around it. The soul cannot
+do this with regard to the solidified form. Other forces now interpose to
+shape it. What is left behind of man, when the soul withdraws from the
+body, is not only an embryo to be fanned into life by the returning soul,
+but a structure containing in itself reanimating power. The soul, at its
+departure, not only leaves its image behind on earth but sends down some
+of its animating power into that image.
+
+Now on its reappearance on earth the soul alone no longer suffices to
+awaken the image to life; reanimation must take place in the image itself.
+The spiritual beings influencing the earth from the sun now uphold the
+reanimating force that is in the human body, even though man himself is
+not upon the earth. Thus, during its incarnation, the soul is not only
+sensible of the sounds and light-pictures floating around, in which it
+feels the beings next above it, but, through receiving the earthly
+element, it comes under the influence of those still higher beings who
+have taken up their abode on the sun. Previously, man felt that he
+belonged to the psycho-spiritual beings with whom he was united when free
+from the body. His ego was still within them. Now that ego confronts him
+during physical incarnation, quite as much as everything else which is
+around him during that period. Independent images of the psycho-spiritual
+being of man were henceforth on the earth. These structures, in comparison
+with the present human body, were of a finer material. For the earthly
+part mixed with them only in its finest state, much in the same way as
+when man of the present day absorbs the finely distributed substances of
+an object through his organ of smell. Human bodies were like shadows. But
+as they were distributed over the whole earth they came under earth
+influences, which varied in their nature on different parts of the earth’s
+surface. Whereas formerly bodily images corresponded to the human soul
+animating them, and on that account were essentially alike over the whole
+earth, differences now appeared between human forms. In this manner the
+way was prepared for what appeared later as differences of race.
+
+When the human body became independent, the previous close union of the
+earth-man with the psycho-spiritual world was to a certain extent
+dissolved. Henceforth, when the soul left the body, the latter, in a way,
+continued to live. If evolution had gone on advancing in this manner, the
+earth would have hardened under the influence of its solid elements. To
+the eyes of the seer who looks back on those conditions, human bodies,
+when abandoned by their souls, appear to become more and more solidified.
+And after a time the human souls returning to earth would have found no
+available material with which to combine. All the substances available for
+man would have been used up in filling the earth with the hardened,
+wood-like remains of incarnations.
+
+Then an event took place which gave a new turn to the whole evolution.
+Everything in the solid earthly substance which could contribute to
+permanent induration was eliminated. At this point our present moon left
+the earth. And what had previously directly conduced to a moulding of
+permanent forms, now operated from the moon indirectly and in a diminished
+degree. The higher beings, on whom that moulding of forms depended, had
+resolved to exercise their influences upon their earth no longer from its
+interior, but from without. By this means there was brought about in the
+bodily structure of man a difference which must be called the beginning of
+the separation into a male and a female sex.
+
+The finely constituted human forms which formerly inhabited the earth, had
+produced through cooperation of the two forces within themselves, that of
+the embryo and that of the animating force, the new human form, their
+descendant. These descendants are now transformed. In one group the
+animating power of the psycho-spiritual element was paramount; in another
+the animating germinal force. This was caused by the weakening of the
+power of the solid element in consequence of the moon’s leaving the earth.
+The reciprocal action of these two forces now became more delicate than it
+had been before—when it occurred within one single body, consequently the
+descendant also became more delicate and fine. He entered the earth in a
+delicate condition, and only gradually incorporated more solid parts
+within him. In this way the possibility of union with the body was once
+more given to the human soul returning to earth. It no longer animated the
+body from without, because that animation took place on the earth itself;
+but it became united with the body, and enabled it to grow. Of course a
+certain limit was set to that growth. Through the separation of the moon,
+the human body had for a time become supple; but the more it continued to
+grow on the earth, the more the solidifying forces got the upper hand. At
+length the share borne by the soul in the organization of the body grew
+less and less, and the body disintegrated when the soul ascended to
+psycho-spiritual modes of existence. One can trace how the forces
+gradually acquired by man during the Saturn, Sun, and Moon evolutions take
+part more and more in the progress of man during the described formative
+periods of the earth. The first part to be kindled by the earth’s fire is
+the astral body, still containing within it the etheric and physical
+bodies in a state of solution. Then the astral body is organized into a
+more subtle astral part, the sentient soul, and into a grosser etheric
+part, which henceforth is in contact with the earth-element; when this
+occurs, the etheric or vital body, already fore-shadowed, makes its
+appearance. And while the intellectual and consciousness-souls are being
+evolved in the astral man, there are incorporated into the etheric body
+those coarser parts which are susceptible to sound and light.
+
+At the time when the etheric body still further densifies and changes from
+a light-body into a fire or heat-body, the stage of evolution has been
+reached at which, as described above, parts of the solid earth-element are
+incorporated into man. Because the etheric body has condensed to the
+consistency of fire, it is now able, by means of the forces of the
+physical body previously implanted in it, to combine with those substances
+of the physical earth attenuated as far as the fire-state. But by itself
+it would no longer be able to introduce air substances into the body which
+has meanwhile become more solidified. Then, as indicated above, the higher
+beings dwelling on the sun interpose, breathing air into the body. While
+man, by virtue of his past, is able of himself to become permeated with
+earthly fire, higher beings direct the breath of air into his body.
+Heretofore the etheric body of man, as a receiver of sound, had been the
+director of the air current. It permeated man’s physical body with life.
+Now the physical body gets life from without. The result is that this life
+becomes independent of the soul part of man. On departing from the earth,
+the soul leaves behind not only the seed of its form, but also a living
+image of itself. The Lords of Form now remain united with that image, and
+the life they have bestowed, they transfer to man’s descendants, when his
+soul has left the body. Thus comes about what may be called heredity, and
+when the human soul once more appears on earth it feels that it is in a
+body animated by the life of its ancestors. It feels itself especially
+attracted to just that kind of a body. In this way something like a
+_memory_ is formed of the ancestor with whom the soul feels itself to be
+at one. This memory passes through the line of descendants in the form of
+a consciousness possessed in common. The ego thus flows down through the
+generations.
+
+At this stage of evolution man, during his life on earth, was conscious of
+himself as an independent being. He felt the inner fire of his etheric
+body to be combined with the external fire of the earth. He could feel the
+heat that was streaming through him as his own ego. In those heat
+currents, interwoven with life, are to be found the first beginnings of
+the circulation of the blood. But in what flowed into him as air, he did
+not exactly feel as his own being. Indeed, it was the forces of the higher
+beings we have described that were working in that air. But still there
+was left to him, within the air that flowed through him, that part of the
+active forces which belonged to him by virtue of his previously formed
+etheric powers. He was master in one part of those air currents. And to
+that extent, it was not only the higher beings who were shaping him, but
+he himself. He formed the air parts of his being in accordance with the
+images of his astral body. While air was thus flowing into his body from
+without, a process which became the basis of respiration, part of the air
+was formed within him into an organism which became fixed and was the
+basis of the subsequent nervous system. Thus man at this period was
+connected with the external earth by heat and air.
+
+On the other hand, he was not conscious of the introduction within himself
+of the solid element of the earth. Although it contributed to his own
+embodiment, he could not perceive directly what was being supplied but
+could only do so through a dim consciousness in the image of the higher
+beings who were active in the process. In the same kind of picture-form,
+as an expression of the beings above him, man had previously perceived the
+introduction of the fluid element into the earth. Through the
+densification of his earthly form the pictures have now undergone a change
+in his consciousness. The solid element has been mixed with the fluid.
+This incoming of the solid element must also be seen to be the work of
+higher beings operated from without. It is no longer possible for the
+human soul to have the power of directing the supply for that supply has
+now to serve his body, which is being built up from without. He would
+spoil its form if he were to direct the influx himself.
+
+What, therefore, reaches him from without appears to him to be directed by
+authoritative orders issuing from the higher beings who are at work on the
+shaping of his body. Man feels himself to be an ego; he has within him, as
+part of his astral body, his intellectual-soul, through which he inwardly
+perceives, in the form of pictures, what is happening externally, and by
+means of which he permeates his delicate nervous system. He feels himself
+to be descended from ancestors, by virtue of the life flowing down through
+the generations. He breathes, and feels it to be the effect of the higher
+beings who have been described as the Lords of Form. He is likewise
+subject to their impulses in all that which comes to him from the outside
+(as his food). What he finds most obscure is his origin as an individual.
+As to that, he only knows that he has been under the influence of the
+Lords of Form expressing themselves in earth-forces. In his relations with
+the outer world, man was guided and ruled. This finds expression through
+the fact that man has a consciousness of the psycho-spiritual activities
+operating behind his physical environment. It is true that he does not see
+the spiritual beings in their own form, but he is conscious in his soul of
+sounds and colors. He knows, however, that it is the actions of spiritual
+beings that are realized through that world of images. What those beings
+communicate to him, reaches him as sound; their manifestations appear to
+him in light-pictures.
+
+The innermost concepts, of which earthly man becomes conscious, are those
+conveyed to him by the element of fire or warmth. He can already
+distinguish between his own inner heat and the heat currents of the
+earth’s periphery. In these latter are manifested the Sons of Personality.
+But man has only a dim consciousness of what is behind the currents of
+external heat. It is in those very currents that he feels the influence of
+the Lords of Form. When powerful effects of heat are produced in man’s
+environment, the soul feels that spiritual beings are now heating the
+earth’s circumference—beings, from whom a spark has been detached, which
+warms his inner being.
+
+In the effect of light, however, man does not yet distinguish in quite the
+same manner between the outer and the inner. When light-pictures appear
+around him, they do not always produce the same feeling in the soul of the
+earth-man. There were times when he felt them as external images. This was
+during the period when he had just descended from the disembodied state
+into incarnation. It was the period of his growth on earth. As the time
+approached for the embryo to be developed those images faded, and man only
+retained something like inner memory-pictures of them. The actions of the
+Sons of Fire (Archangels) were contained in those light-pictures, which
+appeared to man to be the servitors of the Fire-spirits who sent down a
+spark into his own inner being. When their outer manifestations died away,
+man felt them inwardly in the form of images (memories). He felt himself
+united with their forces. And so indeed he was. For by means of what he
+had received from them, he was able to work upon his surrounding
+atmosphere. This, under his influence, began to emit light.
+
+At that time nature forces and human forces were not as yet separated from
+each other as they subsequently became. What happened on earth still
+emanated to a great extent from human forces. Viewing nature processes on
+the earth from the outside, one would then have seen in them not only
+something independent of man, but also the effect of human activity within
+those processes. Sound-perceptions assumed a still more different form to
+the earth-man. From the beginning of earth-life they had been perceived as
+outer tones. Whereas the external air pictures were perceived up to the
+middle of earth existence, the external tones could be heard even after
+that middle period. And only toward the end of his life did the earth-man
+become insensible to them. But the memory-pictures of those sounds
+remained. In them were contained the manifestations of the Sons of Life
+(Angels). When, toward the end of his life, man felt himself inwardly
+united with those forces, he was able, by imitating them, to produce
+mighty effects in the earth’s watery element. The waters surged in and
+above the earth under his influence. Man had perceptions of taste only
+during the first quarter of his earth-life, and even then they seemed to
+the soul like a memory of the experience of his disembodied state. As long
+as they lasted, his body continued to grow more and more solid by
+assimilating external substances. In the second quarter of earth life
+growth still continued, but the form was already fully developed. At this
+time man could perceive other living beings near him only through their
+heat, light, and sound effects; for he was not as yet capable of imagining
+the solid element. During the first quarter of his life he received the
+taste-impressions described, only through the watery element.
+
+Man’s external bodily form was an image of this inner psychic condition.
+Those parts were most fully developed which contained the first
+fore-shadowing of the later form of the head. The other organs appeared
+only as appendages. These were shadowy and indistinct. Yet earth-beings
+varied with regard to form. There were some in whom the appendages were
+more or less developed, according to the earth-conditions under which they
+lived. This varied with people’s different dwelling places on the earth.
+Where they were more involved in the things of earth, the appendages
+became more prominent. Those human beings who at the beginning of physical
+development on earth were the ripest, owing to their previous evolution,
+having come in contact with the fire-element at the very beginning before
+the earth had been condensed into air, were those now able to develop the
+first beginnings of the head most completely. They were those persons
+possessing most inner harmony.
+
+Others were ready for contact with the fire-element only when the earth
+had already evolved air within it. They were more dependent upon outer
+conditions than the first mentioned, who distinctly felt the Lords of Form
+through heat, and during their earth-life felt as though they retained a
+memory of having belonged to those spirits and of having been connected
+with them in the disembodied state. The second species of human beings
+only had the memory of the disembodied state to a more limited degree;
+they were conscious of their fellowship with the spiritual world chiefly
+through the light-influences of the Sons of Fire (Archangels). A third
+type of human beings was still more entangled in earthly existence. It was
+they who were unable to come in contact with the fire-element until the
+earth was separated from the sun and had absorbed the watery element
+within itself. Their feeling of fellowship with the spiritual world was
+especially slight at the beginning of earth-life. Only when the activities
+of the Archangels, and more especially of the Angels, influenced the inner
+imaginative life, did they feel this connection to any degree. On the
+other hand, at the beginning of the earth-period they were full of active
+impulses for performing deeds which can be accomplished under earthly
+conditions only. In them the extremities were particularly strongly
+developed.
+
+When the Moon-forces, before the separation of the moon from the earth,
+tended more and more to harden the latter, it happened that among the
+descendants of the embryos left behind upon the earth by man, there were
+some in whom human souls returning from the disembodied state could no
+longer incarnate in consequence of the Moon-forces. The form of these
+descendants was too much solidified and through the Moon-forces, had
+become too unlike the human form to be able to reassume it. Consequently
+certain human souls no longer found it possible, under these
+circumstances, to return to earth. Only the ripest and strongest of these
+souls felt competent to transform the earth-body during its growth, so
+that it could blossom into a human form. Only a portion of the bodily
+descendants of man became the vehicles of earthly human beings. Another
+part, because of its solidified form, was able to receive only souls on a
+lower level than those of men. But there was one group of human souls,
+however, which was prevented from participating in the earth-evolution of
+that time. In this way they were driven to embark on another course.
+
+There were souls who, as far back as the separation of the sun from the
+earth, found no place on the latter. For their further evolution they were
+removed to a planet which, under the guidance of cosmic beings, was
+detached from the universal world-substance,—that substance of which the
+earth formed a part at the beginning of its physical evolution, and from
+which the sun had separated. This planet, in its physical expression, is
+the one known to outer science as “Jupiter.” (Here we are speaking of
+celestial bodies, planets, and their names exactly in the sense of a more
+ancient science, and as is in harmony with occult science. Just as the
+physical earth is only the physical expression of a great psycho-spiritual
+organism, so is every other celestial body. And as the seer does not
+denote only the physical planet by the word “earth,” nor only the physical
+fixed star by “sun,” so when speaking of “Jupiter,” “Mars,” and the other
+planets, he signifies far-reaching spiritual relationships. The form and
+mission of the heavenly bodies have, in the nature of things, been
+essentially changed since the times of which we are here speaking,—in a
+certain respect even their position in celestial space has been changed.
+It is possible only for one who follows with the seer’s vision the
+evolution of those celestial bodies back to remote ages of the past, to
+apprehend the connection of contemporary planets with their predecessors.)
+On Jupiter the souls that have been described continued their evolution.
+
+And later, when the earth was tending more and more toward solidification,
+still another abode had to be prepared for souls who even though they were
+able to occupy the solidified bodies for a time, could no longer do so
+when this solidification had progressed too far. An appropriate place for
+their further evolution was prepared on “Mars.” Even as far back as the
+time when the soul was still united with the sun, and was incorporating
+the sun’s air elements within itself, certain souls were proving unfit to
+participate in the earth’s evolution. They were too powerfully affected by
+the earthly bodily form. Accordingly, even at that time, they had to be
+withdrawn from the direct influence of the Sun-forces. These had to
+influence them from without. The planet Saturn became the scene of their
+further evolution.
+
+Thus, in the course of the earth’s evolution, the number of human forms
+decreased, and forms appeared which had not embodied human souls. These
+were able to receive only astral bodies as the human physical and etheric
+bodies on the old Moon had done. While the earth was becoming depopulated
+as far as human beings were concerned, these other beings were colonizing
+it. Eventually all human souls would have been compelled to leave the
+earth if, by detaching the Moon from it, a way had not been provided to
+preserve those human bodies which at that time could still harbor human
+souls. It was made possible for these, during their earth life, to
+withdraw the human ego from the effects of the Moon-forces coming directly
+from the earth, thus allowing it to mature sufficiently within themselves
+until it could be exposed directly to those forces. As long as the embryo
+was developing within man, it was under the influence of those beings who,
+under the leadership of the mightiest of their number, had detached the
+moon from the earth in order to conduct the evolution of the latter over a
+critical point.
+
+When the earth had developed the air element within it, astral beings were
+present as described above, who had belonged to the old Moon and who had
+been left behind. They had fallen short even of the lowest human souls in
+their evolution. They became the souls of those forms which already before
+the separation of the Sun had to be abandoned by man. These beings are the
+ancestors of the animal kingdom. As time went on, they developed
+especially those organs which in man thus far only existed as appendages.
+Their astral body had to work on the physical and etheric bodies in the
+same way as did the human astral body during the old Moon-period. Now the
+animals which had thus come into existence had souls which could not dwell
+in the individual animals. The soul extended its being also to the
+descendant. Virtually, animals descended from one form have a soul in
+common. Only when the descendant diverges from the ancestral type through
+special influences, does a new animal soul become incarnated. In this
+sense, in accordance with occult science, we can speak of a species or
+group-soul, in animals.
+
+Something of a similar nature took place at the time of the separation of
+sun and earth. There came forth from the watery element, forms no further
+evolved than man was before the old Moon-evolution. They could only
+receive an impression from anything of an astral nature when the latter
+influenced them from without. This could not happen until after the
+departure of the sun from the earth. Whenever the sun-period of the earth
+set in, the astral element in the sun stimulated these forms in such a way
+that they formed their vital body out of the etheric part of the earth.
+When the sun turned away from the earth, that etheric body was again
+dissolved into the common earth-life. And as a result of the co-operation
+of the astral part of the sun with the etheric part of the earth, there
+emerged from the watery element those physical forms which became the
+ancestors of the present vegetable kingdom.
+
+Man became an individualized soul-being on earth. His astral body, which
+had been poured into him on the Moon through the Lords of Motion, now
+became organized on earth into the sentient-intellectual-and
+consciousness-souls. And when the consciousness-soul had progressed so far
+that it was able to form for itself during earth-life, a body adapted to
+that life, the Lords of Form endowed that body with a spark from their
+fire. The “ego” was enkindled within it. Every time man left the physical
+body he was in the spiritual world, in which he met the beings who, during
+the Saturn, Sun, and Moon evolutions, had given him his physical, etheric,
+and astral bodies, and who had developed them as far as the earth-stage.
+Since the spark of ego had been enkindled during earth-life, there had
+also come about a change in the disembodied life. Up to this point of
+evolution, man had had no independence in the spiritual world. Within that
+world he did not feel himself a separate being, but as though he were a
+member of the exalted organism which was composed of the beings superior
+to him. The “ego experience” on earth now takes effect also in the
+spiritual world. Henceforth man feels himself to be, to a certain degree,
+a unit in that world. But he feels also that he is unceasingly linked with
+it. In the disembodied state he again finds the Lords of Form, in a higher
+aspect, and this aspect he had perceived in their manifestation on earth
+by means of the spark of his ego.
+
+At the separation of the moon from the earth, the disembodied soul began
+to have experiences in the spiritual world which were connected with that
+separation. To develop such human forms upon earth which could receive
+soul individuality, only became possible through the fact that a part of
+the shaping forces passed over from the Earth to the Moon. Thus human
+individuality came within the sphere of the Moon-beings. And in the
+disembodied state the reminiscence of earthly individuality could only
+operate because, even in that state, the soul remained within the sphere
+of those mighty spirits who had brought about the separation of the moon.
+The process worked in such a manner that immediately after leaving the
+earth-body the soul could only see the exalted Sun-beings as though in a
+lustre reflected from the Moon-beings. And it was only when sufficiently
+prepared by gazing at that reflected splendor, that the soul attained to
+the vision of the exalted Sun-beings themselves.
+
+The mineral kingdom of the earth also arose out of what was ejected from
+human evolution in general. Its structures are what remained solidified
+after the moon was detached from the earth. The only soul-element which
+felt attracted to those structures was that which had been left behind at
+the Saturn stage, and was therefore only adapted for developing physical
+forms. All the occurrences treated of here and in what follows were
+enacted in the course of exceedingly long periods. But the question of
+chronology cannot be entered into here.
+
+The events described, present the evolution of the earth from without.
+Seen spiritually from within, the facts present themselves as follows: The
+spiritual beings who drew the moon out of the earth and incorporated their
+own existence with the moon,—thus becoming earth-moon beings,—brought
+about a certain formation of the human organism by means of the forces
+which they sent to the earth from the moon. Their influence affected the
+“ego” which man had acquired, and made itself felt in the interplay of
+that “ego” with the astral, etheric, and physical bodies. They made it
+possible for man to reflect within himself consciously and to reproduce
+within his cognition, the wisdom revealed in the cosmos. It will be
+remembered that during the old Moon-period man, owing to the separation
+from the sun at the time, acquired a certain independence in his organism,
+a more unfettered stage of consciousness than that which he had been able
+to derive directly from the Sun-spirits. This free, independent
+consciousness—a heritage from the old Moon-evolution—appeared again during
+the earth-period in question. But it was just this consciousness which,
+through the influence of the described earth-moon beings, could again be
+brought into union and harmony with the universe and be made a reflection
+of it. This would have happened if no other influence had asserted itself.
+Without that influence, man would have become a being whose consciousness
+would not have reflected the world in pictures of cognition, through his
+own free volition, but through natural necessity. But things did not
+happen in this way. At the time when the moon split off, certain spiritual
+beings interposed in human evolution who had retained so much of their
+Moon nature that they could not take part in the exodus of the sun from
+the earth, and were shut out from the influence of the spirits who from
+the earth-moon had exerted their activity upon the earth. These spirits
+with the old Moon nature were, so to say, banished to the earth, but with
+an irregular development. In their Moon-nature was that which had rebelled
+against the Sun-spirits during the old Moon-evolution, and which had so
+far been a blessing to man that it had led him to a free, independent
+state of consciousness. The consequences of the peculiar development of
+these spirits during the earth-period entailed their becoming adversaries
+of the spirits who, acting from the moon, desired to make human
+consciousness an automatic reflector of the universe. What had helped man
+to a higher state of development of the old Moon, proved to be in
+opposition to the possibilities which had arisen through the evolution of
+the earth. The opposing forces had brought with them from their Moon
+nature the power of working upon the human astral body, namely,—as above
+indicated,—the power of making it independent. They exercised that power
+by giving the astral body a certain degree of independence—even throughout
+the earth-period—compared with the automatic (involuntary) state of
+consciousness which had been brought about by the spirits of the
+earth-moon.
+
+It is difficult to express in the language of to-day the effects on man,
+in that far-off time of the spiritual beings referred to. They must not be
+thought of as analogous to natural influences of the present time, nor yet
+as similar to the influence of one human being on another, when the first
+awakens in the second inner powers of consciousness by words which help
+the second person to understand something, or which stimulate him to
+virtue or vice. The effect referred to as operative in that primeval age
+was not a force of nature but a spiritual influence, conveyed in a
+spiritual way, which descended upon man as a spiritual influx from higher
+spirits, conformable with man’s state of consciousness at that time. If we
+think of this influence as a force of nature we altogether miss its
+essential reality. If we say that the spirits with the old Moon nature
+tempted man in order to lead him astray for their own ends, we are using a
+symbolical expression, which is good as long as we remember that it is but
+a symbol and are at the same time clear in our minds that a spiritual fact
+underlies the symbol.
+
+The influence brought to bear on man by the spirits who had remained
+behind during the Moon-evolution had a two-fold result. Man’s
+consciousness was divested of the character of being merely a mirror of
+the universe, because the possibility was aroused in the human astral body
+of regulating and controlling, by means of this astral body, the images in
+the consciousness. Man became the ruler of his own knowledge. But on the
+other hand it was the astral body that was the starting point of that
+rulership, and consequently the ego set over the astral body came to be
+continually dependent upon it. Hence man was from this time forth exposed
+to the lasting influences of a lower element in his nature. It was
+possible for him in his life to sink below the height on which he had been
+placed by the spirits of the earth-moon in the course of the world’s
+progress. And subsequently he was open to the lasting influence on his
+nature of the irregularly evolved Moon-spirits. We may call these
+Moon-spirits Luciferian, to distinguish them from the other spirits who,
+from the earth-moon, made consciousness into a mirror of the universe,
+without bestowing free will. The Luciferian spirits endowed man with the
+possibility of developing free activity in his consciousness, and at the
+same time created the possibility of error and evil.
+
+As a result of these events man was brought into a different connection
+with the Sun-spirits from that which had been destined for him by the
+spirits of the earth-moon. These wished to develop the reflecting human
+consciousness in such a manner that within the whole life of the human
+soul, the influence of the Sun-spirits would have become dominant. These
+purposes were thwarted, and an opposition was thus created in human nature
+between the influence of the Sun-Spirits and that of the spirits who were
+irregularly developed on the old Moon. Owing to this opposition, the
+inability to recognize the physical Sun-influences as such also arose in
+man; they were hidden by the earthly impressions of the outer world.
+Filled with these impressions, the astral part of man was drawn into the
+sphere of the ego. This ego,—which otherwise would have felt only the
+spark of fire bestowed on it by the Lords of Form, and which would have
+submitted to the bidding of those spirits in everything that had to do
+with external fire,—henceforth worked upon external heat phenomena through
+the element with which it had itself been inoculated. A bond of attraction
+was thereby established between the ego and the earth-fire.
+
+In this way man became more involved in earthly materiality than had been
+ordained for him, which was effected through the earth-moon spirits in
+man’s body. The real individual ego was thereby set free from the mere
+earth-ego so that although man during earth-life only partially felt
+himself to be an ego, he at the same time felt his earth-ego to be a
+continuation of that of his ancestors through the generations. The soul
+was conscious of a kind of “group-ego” in earth-life, dating back to
+remote ancestors; man felt himself to be a member of this group. Only in
+the disembodied state could the individual ego be conscious of itself as a
+separate being. But this state of isolation was impaired because the ego
+was still burdened with a memory of the earth-consciousness (earth-ego.)
+This memory clouded its vision of the spiritual world, which began to be
+covered as with a veil between death and birth just as it is hidden from
+physical vision upon earth.
+
+The many changes which took place in the spiritual world while human
+evolution was passing through the conditions just described, found
+physical expression in the gradual adjustment of the mutual relations
+existing between the sun, moon, and earth (and, moreover, between other
+celestial bodies).
+
+The alternation of day and night stands out as one result of those
+relations. (The motions of celestial bodies are regulated by the beings
+who inhabit them. The earth’s motion, of which day and night are the
+result, was induced by the mutual relations of various spirits superior to
+man. The moon’s motion had been brought about in the same way, in order
+that after the separation of the moon from the earth, the Lords of Form
+might, by means of the revolution of the former around the latter, work
+upon the human physical body in the right way, and with the right rhythm.)
+The ego and astral body of man now worked within the physical and etheric
+bodies by day; at night that activity ceased: for the ego and the astral
+body then left the physical and etheric bodies and came wholly within the
+sphere of the Sons of Life or Angels, the Sons of Fire or Archangels, the
+Sons of Personality, and the Lords of Form. Besides the Lords of Form, the
+Lords of Motion, of Wisdom and the Thrones also included the physical and
+etheric bodies in their sphere of influence at this time. The injurious
+effects produced on man by the errors of his astral body during the day,
+could thus be counter-balanced.
+
+As people upon Earth now again multiplied there was no reason why human
+souls should not incarnate in their descendants. The earth moon-forces now
+acted in such a way that under their influence the human bodies became
+entirely capable of incarnating human souls. The souls who had previously
+removed to Mars, Jupiter and the other planets were now guided to earth,
+and there was thus a soul ready for each human being born in the physical
+line of descent. This went on through long periods so that the immigration
+of souls to earth corresponded to the increase of human beings. Souls now
+leaving their bodies at physical death retained the echo of their earthly
+individuality as a memory in the disembodied state. This memory acted in
+such a way that whenever a body was born on earth suitable for them, they
+again incarnated it. Consequently there were among the human descendants
+some whose souls came from without and who appeared on earth for the first
+time since its very earliest periods, and there were others whose souls
+had continually incarnated on the earth. In subsequent periods of earthly
+evolution the number of young souls appearing for the first time grows
+ever smaller and smaller, and the reincarnated souls become more and more
+numerous; yet for long ages the human race was composed of the two types
+of beings conditioned by these facts.
+
+Henceforth man on earth felt himself united with his forefathers through
+the group-ego which he had in common with them. On the other hand, the
+experience of the individual ego was all the stronger in the disembodied
+state between death and a new birth. The souls which entered human bodies
+from celestial space were in a different position from those which had one
+or more earthly lives behind them. The former, as souls entering upon the
+physical earth-life, brought with them only the conditions to which the
+higher spiritual world and their experiences outside the sphere of earth
+had subjected them. The others had, by their actions in former lives,
+added conditions of their own. The fate of the first was determined only
+by facts lying outside of the new earth-conditions; that of the
+reincarnate souls is also determined by what they themselves have done in
+former lives under earthly conditions. Individual human Karma makes its
+first appearance simultaneously with reincarnation.
+
+Because the human etheric body was withdrawn from the influence of the
+astral body in the manner above indicated, the generative faculty was not
+included in the sphere of human consciousness, but was under the sway of
+the spiritual world. When the time had come for a soul to descend to
+earth, procreative impulses arose in the human being. The entire process,
+to a certain degree was veiled in mysterious obscurity as far as earthly
+consciousness was concerned. The consequences of this partial separation
+of the etheric from the physical body were felt during earthly life also.
+The qualities of the etheric body were capable of being especially
+heightened by spiritual influence. In the life of the soul this expressed
+itself through a special perfection of memory. Independent logical thought
+was at this period only in its most rudimentary stage in man; on the other
+hand, the faculty of memory was almost unlimited. Externally it appeared
+as though man had direct knowledge of the working forces of every living
+being. He had at his disposal the vital and generative forces of the
+animal and, more especially, of the vegetable kingdom. He was able, for
+instance, to draw out of a plant the force which impels it to grow, and to
+use that force, just as we now use the forces of inanimate nature; for
+example, the power dormant in coal which is extricated and used for
+propelling engines.(22)
+
+The inner soul life of man was also transformed in many different ways by
+the Lucifer influence. Many kinds of feelings and emotions due to it might
+be instanced. Of these only one can be mentioned. Previous to this
+influence, the human soul acted, in that which it had to shape and to do,
+according to the purposes of higher spiritual beings. The plan of
+everything that was to be carried out was determined from the beginning.
+And in proportion to the degree to which human consciousness was evolved,
+it was able to foresee how things must develop in the future in accordance
+with that preconceived plan. That consciousness of the future was lost
+when the veil of earthly perceptions was woven across the manifestations
+of higher spiritual beings and in these the real forces of the Sun-spirits
+were hidden. Henceforth the future became uncertain, and in consequence of
+this the possibility of fear was implanted in the soul. Fear is a direct
+result of error.
+
+It is however evident that through the Luciferian influence, man became
+independent of certain definite forces to which he had previously
+submitted without the exercise of his will. Henceforth he was able to form
+resolutions of his own. Freedom is the result of the Luciferian influence,
+and fear and similar feelings are only the phenomena attendant on the
+evolution of human freedom.
+
+Spiritually seen, fear makes its appearance in this way. Within the
+earth-forces, under whose influence man had come by means of the
+Luciferian powers, other beings were operating, which had developed
+irregularly much earlier in the course of evolution than the Luciferian
+powers. With the earth-forces man admitted into his nature the influence
+of these other beings. They gave the quality of fear to feelings, which
+without them would have operated quite differently. They may be called
+Ahrimanic beings. They are the same that Goethe calls Mephistophelian.
+
+Although the Luciferian influence manifested itself at first only in the
+most advanced individuals, it soon spread to others. The descendants of
+the advanced individuals intermingled with the less progressive described
+above, and in this way the Luciferian force was conveyed to the latter.
+But the etheric body of these souls returning from the different planets
+could not be protected to the same extent as that of the descendants of
+those who remained on earth. The protection of the etheric body of these
+descendants emanated from an exalted Being in Whom was vested the
+leadership of the cosmic when the separation of the sun from the earth
+took place. That Being is the Ruler of the Kingdom of the Sun. With him
+those lofty spirits, whose cosmic development was sufficiently matured,
+departed for their dwelling-place in the Sun. But there were other beings
+who had not reached such a height at the separation of the sun; these were
+obliged to seek other spheres. It was through their instrumentality that
+Jupiter and other planets became detached from that general cosmic
+substance of which, at the outset, the earthly physical organism
+consisted. Jupiter now became the abode of those beings who were not
+highly enough developed to live on the sun, and the most advanced of these
+became the leader. As the Leader of the Sun evolution became the “higher
+ego” which worked in the etheric body of the descendants of those who had
+remained on earth, so the Jupiter leader became that “higher ego” which
+manifested as a common consciousness in certain other human beings. Those
+were the human beings descending from the intermixing of those who had
+only appeared on earth at the time of the air-element and had gone over to
+Jupiter. These human beings may be called, in conformity with occult
+science, “Jupiter-humanity.” They were scions of the human race which had
+adopted human souls far back in that ancient time; but who, at the
+beginning of earthly evolution, were not yet mature enough to take part in
+the first contact with fire. They were souls midway between the human and
+animal soul-kingdoms.
+
+Now there were other beings who, under the leadership of the greatest one
+among them had detached Mars from the general cosmic substance, to make it
+their dwelling place. Under their influence there arose a third kind of
+humanity, formed by interbreeding,—the “Mars-humanity.” (This knowledge
+throws light upon the origin of the formation of the planets of our solar
+system; for all the members of that system originated through the various
+stages of maturity reached by the beings inhabiting them. But of course it
+is not possible to enter into all the details of cosmic differentiation
+here.) Those people who felt in their etheric body the influence of the
+exalted Sun-being Himself may be called “Sun-humanity.” The Being Who
+lived in them as the Higher Ego—of course only in the race, not in the
+individual,—is the same to Whom various names were given in later times,
+when man had gained conscious knowledge of Him. It is he Who appears to
+the human race today as the Christ.
+
+“Saturn-humanity” is also to be distinguished at that time. The “higher
+ego” of this race appeared as a being who, with his associates, had been
+forced to leave the general cosmic substance before the separation of the
+Sun. In these individuals not only the etheric body but also the physical
+body was partly exempt from the Luciferian influence. But the etheric body
+was nevertheless not well enough protected in the less developed races of
+mankind to be able to sufficiently resist the influences of the Luciferian
+beings. These individuals could arbitrarily use the spark of the ego
+within them to such a degree that they were able to call forth mighty and
+destructive effects of fire around them. The result was a mighty
+terrestrial catastrophe. A large part of the inhabited earth was wrecked
+by fiery storms, and with it the human beings that had fallen into sin.
+Only a very small part of those who had remained untouched by sin, were
+able to take refuge in a region which had so far been shielded from the
+fatal human influence.
+
+The country occupying that part of the earth now covered by the Atlantic
+Ocean proved to be peculiarly well fitted for the abode of the new human
+race. Thither that part of humanity repaired which had preserved purity.
+Only stray groups of humanity inhabited other regions. Occult science
+gives the name of “Atlantis” to that part of the earth which once existed
+between the present continents of Europe, Africa, and America. (This
+particular stage of human evolution has its special nomenclature in
+theosophical literature. The period preceding the Atlantean is called the
+Lemurian age, whereas that during which the Moon-forces had not yet fully
+developed is called the Hyperborean age. This is preceded by yet another,
+which coincides with the earliest period of the evolution of the physical
+earth. Biblical tradition describes the period before the influence of the
+Lucifer-beings came into play as the Paradise time, and the descent to
+earth, or entanglement of humanity in the sense-world, as the expulsion
+from Paradise.)
+
+The Atlantean period of evolution was the real time of separation into the
+Saturn, Sun, Jupiter, and Mars humanities. Up to that time only
+predispositions for this separation had been developed. The division
+between the state of waking and sleeping had special consequences, which
+appeared particularly in the Atlantean race. During the night the human
+astral body and ego were in the sphere of the beings superior to man, as
+far up as the Sons of Personality. Man could perceive the Sons of Life
+(the Angels) and the Sons of Fire (the Archangels) through that part of
+his etheric body which was not united with the physical body. For he was
+able to remain united, during sleep, with that part of his etheric body
+which was not interpenetrated by the physical body. It is true, his
+perception of the Sons of Personality was vague, owing to the Luciferian
+influence; but not only the Angels and Archangels became visible to man in
+this condition but also those beings who were not able to enter upon
+earthly existence because they had lagged behind on the Sun or Moon, and
+were therefore obliged to remain in the psycho-spiritual world. But man,
+by means of the Luciferian influence, drew them into his soul which was
+separated from his physical body during sleep. Thus he came in contact
+with beings whose influence was highly corrupting. They increased in his
+soul the propensity for error; especially the tendency to misuse the
+powers of growth and reproduction, which since the separation of the
+physical and etheric bodies were now under his control.
+
+Certain human beings of the Atlantean period however became entangled in
+the sense world only to a very limited degree. Through them, the
+Luciferian influence became, instead of a hindrance to human evolution, a
+means of further progress. It enabled them to develop knowledge of earthly
+matters sooner than would otherwise have been possible. They sought to
+expel error from their imaginative life and to interpret, by means of
+cosmic phenomena, the original purposes of spiritual beings. They kept
+themselves free from those impulses and desires of the astral body which
+were directed merely toward the sense-world. Hence they became more and
+more free from the errors of the astral body. This resulted in a condition
+through which they were able to confine their perceptions to that part of
+the etheric body which was separated from the physical body in the manner
+described above. Under these conditions the capacity of the physical body
+for perception was practically extinguished and the physical body itself
+was as though dead. For through the etheric body, these individuals were
+wholly united with the kingdom of the Lords of Form, and were able to
+learn from them how they were being guided and directed by that exalted
+Being the “Christ,” who was the Leader at the time of the separation of
+sun and earth. These people were Initiates. But since human individuality
+had been brought into the sphere of the Moon-beings, as described above,
+these Initiates could not as a rule come into direct contact with the
+Christ-Being, they could only see it as a reflection, shown them by the
+Moon-beings. Thus they did not see the Christ-Being directly, but only the
+reflection of its glory.
+
+They became leaders of the rest of humanity, to whom they were able to
+impart the mysteries they had seen. They attracted disciples, to whom they
+communicated the methods for attaining the condition which leads to
+Initiation. Only those could attain knowledge of the Christ who belonged
+to the Sun-humanity mentioned above. They cultivated their mystic
+learning, and the occupations which promoted it, at a particular spot
+which, in occult science terminology may be called the Christ oracle, or
+Sun oracle, the term “oracle” being used to denote a place where the
+purposes of spiritual beings are unveiled.
+
+Other oracles were called into being by the members of the Saturn, Mars,
+and Jupiter humanities. The intuitive vision of their Initiates was
+confined to seeing those beings who were revealed to them in their etheric
+bodies as their respective “higher egos.” Thus adherents of the Saturn,
+Jupiter, and Mars wisdom arose. Besides these methods of Initiation, there
+were others for those who had assimilated too much of the Luciferian
+spirit to allow as large a part of the etheric body to be separated from
+the physical body as was the case with the Sun humanity. Nor could they be
+brought to the revelation of the Christ through these conditions. Because
+their astral body was more influenced by the Lucifer principle, they were
+obliged to undergo a more difficult preparation, and then, in a less
+disembodied state than the others, they were able to receive the
+revelation, not indeed of the Christ Himself, but of other exalted beings.
+
+There were beings who, although they had left the earth at the separation
+of the sun, did not stand on such a high level that they were able to
+continue taking part in the Sun evolution. They formed an abode for
+themselves away from the sun, after its separation from the earth: this
+was Venus. Their leader was the being who now became a “higher ego” to
+these Initiates and their adherents. A similar thing happened with the
+leading spirit of Mercury for another group of people. In this way the
+Venus and Mercury oracles arose. One kind of human beings, who had most
+completely absorbed the Luciferian influence, could reach only one of the
+higher beings who, with his associates, had been the first to be expelled
+from the Sun evolution. This being has no particular planet in cosmic
+space, but still lives within the periphery of the earth, with which he
+was once more united after the return from the sun. The group of people,
+to whom this being was revealed as its “higher ego” may be called the
+followers of the Vulcan oracle. Their attention was more directed to
+earthly phenomena than that of the other Initiates. They laid the first
+foundations of what afterwards became the human arts and sciences. On the
+other hand, the Mercury Initiates established the study of the more
+super-sensible things; and the Venus Initiates did this to a still greater
+extent.
+
+The Vulcan, Mercury, and Venus Initiates differed from those of Saturn,
+Jupiter, and Mars in the manner of receiving their Mysteries; the latter
+received them more as a revelation from above, and in a more finished
+state; whereas the former gained their knowledge more in the form of their
+own thoughts—in the form of ideas. The Christ Initiates occupied a middle
+position. While having a direct revelation, they acquired the capacity for
+clothing their Mysteries in a human form of conception. The Saturn,
+Jupiter, and Mars Initiates were obliged to express themselves more in
+symbols; the Christ, Venus, Mercury, and Vulcan Initiates were able to
+impart their knowledge more through ideas or concepts.
+
+Whatever knowledge of this kind reached Atlantean humanity came indirectly
+through the Initiates. But the rest of mankind also received special
+faculties through the Lucifer principle; for, through the intervention of
+lofty cosmic beings, what otherwise might have wrought ruin was
+transformed into good. One of these faculties was that of speech. This was
+brought about by the condensation of man’s physical body and by the
+separation of part of his etheric from his physical body. For some time
+after the separations of the moon, man felt himself connected with his
+physical ancestors through the group-ego. But this common consciousness,
+linking posterity with its ancestors, was gradually lost in the course of
+generations. Later descendants had an inner memory of only their more
+recent ancestors, no longer of their earlier forefathers. It was only in
+conditions akin to sleep, during which mankind came in contact with the
+spiritual world, that the remembrance of one ancestor or another again
+emerged. Then people thought of themselves as one with that ancestor whom
+they believed to be reappearing in them. This was an erroneous idea of
+reincarnation, which arose especially in the later Atlantean period. The
+true doctrine of reincarnation could be learned only in the schools of the
+Initiates. They could see how the human soul passes through the
+disembodied state on its way from one incarnation to another, and they
+alone were able to impart the real truth of the matter to their disciples.
+
+In the remote past which is now under consideration, man’s physical form
+was very different from his present form. It was still, to a great extent,
+the expression of the qualities of his soul. Man was composed of a softer
+and more delicate substance than that which he has since acquired. That
+which is now solidified in the limbs was then soft, flexible, and plastic.
+The bodily structure of the more psychic and spiritual human beings was
+delicate, supple, and expressive. These less evolved spiritually possessed
+coarser, heavier, less mobile bodily structures. A high degree of psychic
+maturity contracted the extremities, and the Stature remained small;
+backwardness of the soul and entanglement in sensuality were outwardly
+expressed by gigantic size. While man was growing to maturity his body was
+being formed in accordance with what was developing in his soul, in a way
+which would appear incredible and fabulous to contemporary ideas. Depraved
+passions, impulses, and instincts brought in their train a colossal
+increase of matter. Man’s present physical form has come about through a
+contraction, thickening, and consolidation of the Atlantean human form.
+And whereas man, before the Atlantean period, had been an exact image of
+his soul-nature the events of the Atlantean evolution bore within them the
+causes which lead to the formation of post-Atlantean man, whose physical
+form is solid and comparatively independent of the qualities of the soul.
+(The forms of the animal kingdom had solidified during far more remote
+Earth periods than those of man.) The laws now governing the shaping of
+forms in the kingdom of nature certainly did not prevail in the remote
+past.
+
+Toward the middle of the Atlantean evolution a calamity gradually befell
+humanity. The Mysteries of the Initiates had to be carefully kept secret
+from those who had not purified their astral bodies from sin. Had they
+gained insight into that hidden knowledge, into the laws by means of which
+higher beings directed the forces of nature, they would have employed
+those forces thus placed at their disposal for their own perverted needs
+and passions. The danger was all the greater because mankind was coming,
+as has been described, into the sphere of lower spiritual beings, who
+could not take part in the regular evolution of the earth and were
+therefore working against it. These persistently influenced humanity in
+such a way as to instil into it interests which were actually directed
+against human welfare. But mankind still had the power to employ the
+forces of growth and reproduction belonging to animal and human nature in
+their own service.
+
+Not only humanity in general, but even some of the Initiates yielded to
+temptation from low spiritual beings. They were induced to employ the
+supersensible forces mentioned above for a purpose which ran counter to
+human evolution. And for this purpose they sought out associates who were
+not initiated, and who made use of the secrets of the supersensible forces
+of nature for low ends. The result was a great corruption of human nature.
+The evil spread further and further; and since the forces of growth and
+generation, if torn from their original sphere and used independently,
+have a mysterious connection with certain forces working in air and water,
+there were thus unchained, through human action, mighty, destructive
+natural forces which led to the gradual ruin of the Atlantean territory by
+the agency of air and water catastrophes. Atlantean humanity was obliged
+to migrate—i. e., that portion of it which did not perish in the storms.
+
+In consequence of these storms the surface of the earth was altered. On
+one side, Europe, Asia, and Africa gradually assumed their present shape;
+on the other, America appeared. Great migrations took place to these
+countries. Those migrations which were directed eastward from Atlantis are
+especially important for us of today. Europe, Asia, and Africa were
+gradually colonized by the descendants of the Atlanteans. Various peoples
+fixed their abode in these continents. They were at different stages of
+development, and also at different levels of corruption. And with them
+came the Initiates, guardians of the oracle-Mysteries. They established
+sanctuaries in various parts, in which the cults of Jupiter, Venus, etc.,
+were cultivated sometimes in a good, sometimes in an evil manner. The
+betrayal of the Vulcan Mysteries exercised an especially unfavourable
+influence, for the attention of their adherents was mostly centered on
+earthly matters. By this betrayal, mankind was made dependent on spiritual
+beings who, as a result of their past evolution, rejected everything
+emanating from the spiritual world which had been evolved through the
+separation of the earth from the sun. In accordance with the tendency they
+had thus developed, they worked upon just that element in man which was
+formed through his having perceptions of the sense-world, behind which the
+spiritual world lies hidden. Henceforth beings acquired great influence
+over many of the human inhabitants of the earth, and indeed their
+influence asserted itself more and more by depriving mankind of the
+feeling for spiritual things.
+
+Since the size, form, and flexibility of the physical human body were
+still largely affected by the qualities of the soul, the consequence of
+the betrayal of the Mysteries also appeared in changes of the human race
+in these respects. Wherever the corruption of humanity manifested itself
+especially in the abuse of supersensible powers for the satisfaction of
+lower inclinations, desires and passions, unsightly human shapes,
+grotesque in form and size were the result. These were not able to survive
+the Atlantean period, and became extinct. Post-Atlantean humanity was
+formed physically from those Atlantean ancestors in whom such a
+solidification of the bodily form had taken place that it no longer
+yielded to those powers of the soul which had now become perverted.
+
+There was a certain period in the Atlantean evolution during which, by
+means of the law ruling in and around the earth, just those conditions
+prevailed which tended to solidify man’s bodily form. Those human racial
+types which had been solidified before this period could, it is true,
+reproduce themselves for a long time, yet the souls incarnating in them
+gradually became so cramped that they had to die out. It is true that some
+of these race-types survived into the post-Atlantean times; those which
+had remained sufficiently agile lasted even for a very long time in
+modified form. Human forms which had remained flexible, after the period
+just described, became bodies for such souls as had, in a large measure,
+undergone the pernicious influence of the betrayal described above. These
+forms were destined to speedy extinction.
+
+In consequence of what had thus happened, beings had brought their
+influence to bear upon human evolution, since the middle of the Atlantean
+period, beings whose influence tended to make mankind live in the physical
+sense world in an unspiritual manner. This went so far that, instead of
+man’s seeing the real form of that world, phantoms, hallucinations, and
+illusions of every kind appeared to him. Mankind was exposed not merely to
+the Luciferian influence but to that of those other beings mentioned
+above, whose leader may be called Ahriman, according to the appellation
+given him later in the Persian civilization. (He is the same as
+Mephistopheles.) Through this influence man was subject, after death, to
+powers which made him appear even then as a being adhering only to
+material earthly conditions. He lost more and more the unobstructed vision
+of the events of the spiritual world. He was forced to feel himself in
+Ahriman’s power, and to a certain extent shut out from intercourse with
+the spiritual world.
+
+There was one oracle-sanctuary of special importance, which in the
+universal decline had preserved the ancient cult in its purest form. It
+was one of the Christ oracles, and on that account it was able to preserve
+not only the Christ Mystery itself but those of the other oracles as well.
+For in the manifestation of the loftiest of the Sun-spirits, were also
+revealed the regents of Saturn, Jupiter, and the other planets. In the Sun
+oracle the secret of producing in some particular human being, such human
+etheric bodies as had been possessed by the best of the Jupiter, Mercury,
+and other Initiates was known. By means of the methods used for this
+purpose, which cannot be further dealt with here, impressions of the best
+etheric bodies of the ancient Initiates were preserved, in order that they
+might subsequently be stamped upon suitable individuals. The same process
+could be employed with the astral bodies of the Venus, Mercury, and Vulcan
+Initiates.
+
+At a certain time the Leader of the Christ Initiates found Himself
+isolated with a few associates, to whom He was able to impart, to a very
+limited extent only, the mysteries of the cosmos. For those associates
+were individuals who were endowed with the natural ability to permit the
+least possible degree of separation between the physical and etheric
+bodies. They were altogether, at that time, the best possible individuals
+for promoting the further progress of humanity. Their experiences in the
+realm of sleep had become rarer and rarer. The spiritual world was more
+and more closed to them. Therefore they were also lacking in the
+comprehension of all that had been revealed to man in ancient times when
+he was not in his physical, but only in his etheric body. Those
+immediately surrounding the leader of the Christ oracle were the farthest
+advanced with regard to the union of the physical body with that part of
+the etheric body which had previously been separated from it. This union
+came about in the human being little by little, as a result of the
+transformation which had taken place in the Atlantean continent and the
+earth in general.
+
+The physical and etheric bodies of man fitted more and more into each
+other. Hence the memory lost its former unlimited capacity, and the human
+life of thought began. That part of the etheric which was united with the
+physical body transformed the physical brain into an actual instrument of
+thought, and man from this time, first really felt his “ego” within his
+physical body. Self-consciousness awoke. This was at first the case with
+only a limited number of the human race, pre-eminently with the associates
+of the leader of the Christ oracle. The bulk of humanity, scattered over
+Europe, Asia, and Africa, retained in varying degrees the remnant of the
+old conditions of consciousness. Hence they had direct experience of the
+supersensible world.
+
+The associates of the Christ Initiate were people of highly developed
+intelligence but of less experience in supersensible spheres than any of
+their contemporaries. The Initiate journeyed with them to a country in
+central Asia. He wished them to be guarded as much as possible from
+contact with those of less developed consciousness. He instructed his
+followers along the lines of the mysteries which had been revealed to him
+and especially did he do this with their descendants. Thus he gathered
+round him a people who had received into their hearts the impulses
+corresponding to the Mysteries of the Christ Initiation. Out of this
+company he chose the seven best, that they might be endowed with the
+etheric and astral bodies which bore the impress of the etheric bodies of
+the seven best Atlantean Initiates. Thus he educated a successor to each
+of the Christ, Saturn, Jupiter, etc., Initiates. These seven Initiates
+became the teachers and leaders of the people who, in the post-Atlantean
+period, had colonized the south of Asia, especially ancient India. Since
+these great teachers were endowed with the etheric bodies of their
+spiritual ancestors, the contents of their astral body, that is, the
+science and knowledge they themselves had worked out, was far below what
+was revealed to them through their etheric body. Therefore if these
+revelations were to speak within them, they were obliged to impose silence
+on their own science and knowledge. Then the exalted beings who had also
+spoken to their spiritual ancestors spoke out of and through them. Except
+during the times when these beings were speaking through them, they were
+simple people, endowed with the measure of intelligence and feeling which
+they had cultivated and worked out for themselves.
+
+There lived at this time in India a race of people who had retained a
+particularly vivid remembrance of the ancient soul-condition of the
+Atlanteans, which permitted experiences in the spiritual world. Moreover,
+the heart and soul of a great number of these people were powerfully
+attracted by such experiences. By a wise decree of fate, the majority of
+the race had come to southern Asia from among the best portions of the
+Atlantean population. Besides this majority, other Atlanteans had migrated
+thither at different times. The Christ Initiate, referred to above,
+appointed his seven great disciples to be the teachers of this association
+of people, to whom they imparted their wisdom and precepts. Many of these
+ancient Indians needed but little preparation for reviving within them the
+scarcely extinct faculties leading to observation of the supersensible
+world. For longing after that world was really a fundamental quality of
+the Indian soul. It was felt that man’s original home was in that world.
+He is transplanted out of it into this one, which offers only outer
+sense-observation and the intelligence connected with it.
+
+The supersensible world was felt to be the _real_ world, and the
+sense-world to be a deception of the human power of observation, an
+illusion (Maya). By every possible means these people strove to open up a
+view of the real world. They could take no interest in the illusory
+sense-world, or at any rate only so far as it proved to be a veil for the
+supersensible. The power going out from the Seven Great Teachers to such
+people as these, was a mighty one. What they were able to reveal entered
+deeply into the Indian soul; and since the possession of the transmitted
+etheric and astral bodies invested the teachers with lofty powers, they
+were also able to work magically on their disciples. They did not really
+teach; they worked as though by magic power from one personality to
+another. Thus there arose a civilization completely saturated with
+supersensible wisdom. The contents of the books of wisdom of the Hindus,
+the Vedas, do not give the original form of the lofty wisdom imparted by
+the great teachers of most ancient times, only a feeble echo of it. Only
+the seer’s eye, looking backward is able to find unwritten primeval wisdom
+behind the written words.
+
+A particularly prominent feature of this ancient wisdom is the harmonious
+accord of the various wisdom oracles of the Atlantean time. For each of
+the Great Teachers was able to unveil the wisdom of one of these oracles,
+and these different aspects were in complete harmony, because behind them
+all was the fundamental wisdom of the Christ Initiation. It is true the
+teacher who was the successor of the Christ Initiate did not impart to his
+disciples what the Christ Initiate himself was able to reveal. The latter
+had remained in the background during this period of evolution. At first
+he was unable to entrust his high office to any post-Atlantean. The
+difference between him and the Christ Initiate of the Seven Great Indian
+Teachers was that the former was able to work his vision of the Christ
+Mystery completely into the form of human ideas, whereas the Indian Christ
+Initiate could only offer a reflection of the Mystery in signs and
+symbols; for his humanly cultivated power of conception did not suffice
+for such a Mystery. However, from the union of the Seven Teachers there
+resulted a knowledge of the supersensible world, presented in one great
+wisdom-panorama, of which only separate portions could be imparted in the
+ancient Atlantean oracles. The great Regents of the cosmos were revealed,
+and the One great Sun-spirit, the Hidden One, ruling over those who were
+manifested through the seven teachers, was delicately indicated.
+
+What is here meant by “ancient Indians” is not the same as what is usually
+understood by that term. No outer documents exist of the period in
+question. The people usually known as “Indians” belong to a stage of
+historical evolution which was developed long after the time spoken of
+here. We have to distinguish a first post-Atlantean period of the earth,
+in which the Indian civilization now described was the predominant one;
+then came a second post-Atlantean period in which the prevailing
+civilization was that which later in this work is called the “ancient
+Persian,” and still later was developed the Egypto-Chaldean civilization,
+also to be described. During the evolution of these second and third
+post-Atlantean epochs, “ancient” India also went through a second and
+third epoch, and to this third epoch belongs what is usually related of
+ancient India. What is described here must therefore not be applied to the
+“ancient India” mentioned elsewhere.
+
+Another feature of this ancient Indian civilization is that which
+afterward led to the division of the race into castes. The inhabitants of
+India were descendants of Atlanteans who belonged to the various types of
+Saturn and Jupiter humanities, etc. By means of supersensible teachings it
+was seen that it is not by chance that a soul is incarnated in a
+particular caste, but that the soul itself has determined its lot. Such an
+understanding of supersensible teachings was made much easier, because it
+was possible to revive in many people the inner remembrance of their
+ancestors which has been described above; this, of course, might also
+easily lead to an erroneous idea of reincarnation. Just as, in the
+Atlantean age, it was only through the Initiates that the true idea of
+reincarnation could be realized, so in India, in most ancient times, it
+was possible only through direct contact with the great teachers. It is
+true that the erroneous idea of reincarnation mentioned above found the
+widest acceptance imaginable among the bands of people who were dispersed
+over Europe, Asia and Africa in consequence of the Atlantean catastrophe.
+And because the Initiates who had gone astray during the Atlantean
+evolution had imparted the mystery of reincarnation to immature souls,
+mankind began to confuse more and more the true with the false ideas. Many
+of these people indeed retained a kind of dim clairvoyance, as a heritage
+from the Atlantean period. Just as the Atlanteans had entered the
+spiritual world during sleep, their descendants had experience of it in
+abnormal states, intermediate between sleeping and waking. Then there
+arose in these people the images of the ancient times of their
+forefathers. They believed themselves to be reincarnations of people who
+had lived in those times. Teachings about reincarnation, which were at
+variance with the true ideas of the Initiates, were widely spread over the
+earth.
+
+As a result of the long-continued migrations which had taken place from
+west to east since the beginning of the Atlantean catastrophe, a group of
+people settled in western Asia whose posterity is known to history as the
+Persian race and the tribes related thereto. Here we look back to a much
+earlier period than the historical times of these peoples. Next after the
+Indian period, we have first to do with the very early ancestors of the
+later Persians, among whom arose the second great civilization of
+post-Atlantean evolution. The peoples of this second era had a different
+mission from that of the Indians. Their longings and inclinations were not
+fixed on the supersensible world alone; they were also directed toward the
+physical sense-world, and the earth became dear to them. They valued what
+man is able to acquire on it, and what he is able to win by means of its
+forces. Their achievements as a warlike people, and the methods which they
+discovered of acquiring the earth’s treasures, are connected with this
+peculiarity of their nature. There was no danger of their turning their
+backs upon the “illusion” of the physical senses in their yearning after
+the supersensible, but rather of their entirely severing the connection of
+their souls with the supersensible world, through their appreciation for
+the physical world.
+
+The oracle-sanctuaries, which had been transferred hither from the ancient
+Atlantean territory, also reflected, in their own way, the general
+character of the people. In them forces were present which it had formerly
+been possible to acquire through experiences in the supersensible world,
+and which could still be controlled in certain lower forms; these forces
+were used in the sanctuaries to direct the phenomena of nature in such a
+way as to make them subservient to man’s personal interests. This ancient
+people still had a great mastery over those forces of nature which
+subsequently withdrew from the influence of the human will. The guardians
+of the oracles mastered certain inner forces connected with fire and other
+elements. They can be called magicians. What supersensible knowledge and
+force they had retained as a heritage from ancient times was certainly
+slight in comparison with man’s powers in the remote past. But it
+nevertheless took all kinds of forms, from the noble arts, the only object
+of which was the welfare of humanity,—down to the most reprehensible
+transactions.
+
+The Luciferian influence held sway over these people in a peculiar manner.
+It had brought them into connection with everything which diverts mankind
+from the purposes of those exalted beings who alone would have guided
+human evolution, had not the Luciferian influence interposed. Even those
+members of this race who were still gifted with some remnant of the old
+clairvoyant condition, described above as a state intermediate between
+sleeping and waking, felt themselves powerfully attracted by the lower
+beings of the spiritual world. In order to counteract these characteristic
+qualities it was necessary that a spiritual impulse should be given to
+this people. A leadership was established among them by the guardian of
+the Mysteries of the Sun oracle, from the same source from which the
+spiritual life of ancient India proceeded.
+
+The leader of ancient Persian civilization, who was sent by the guardian
+of the Sun oracle to the people now under consideration, may be designated
+by the same name as the historical Zarathustra, or Zoroaster. Only the
+fact must be emphasized that the personality indicated belongs to a much
+earlier period than the historical possessor of the name. In this
+connection it is not a question of outer historical research, but of
+spiritual knowledge. And any one who instinctively thinks of a later time
+in connection with the bearer of the name Zarathustra may reconcile this
+idea with occult science on learning that the historical character
+represents himself as a successor of the first great Zarathustra, whose
+name he took, and in the spirit of whose teaching he worked.
+
+The impulse which Zarathustra had to give to his people was to show them
+that the physical world of sense is not merely the lifeless material,
+devoid of spirit, which it appears to a man who gives himself up
+exclusively to the influence of the Luciferian being. To this being man
+owes his personal independence and sense of freedom; but it should work
+within him in harmony with the opposite spiritual being. With the
+pre-historic Persians it was a question of keeping alive the sense of this
+last-named spiritual-being. Through their inclination toward the physical
+sense world they ran the risk of complete amalgamation with the Luciferian
+beings. Now Zarathustra, through the guardian of the Sun oracle, had
+received an Initiation that enabled him to receive the revelations of the
+great Sun-spirits. In particular states of consciousness, brought about by
+his training, he was able to see the Regent of the Sun-spirits, who, as
+described above, had taken under His protection the human etheric body.
+
+Zarathustra knew that This Spirit directs the course of human evolution,
+but that He must first, at a certain time, descend to earth out of cosmic
+space. For this purpose it was necessary that He should be able to live in
+a human astral body, just as in man. He had worked in the etheric body
+since the entrance of the Luciferic nature. It was therefore necessary
+that a man should appear who had retransformed the astral body to the same
+level that it would have reached in the middle of the Atlantean evolution,
+had there been no Luciferian influence. Had Lucifer not appeared, mankind
+would certainly have attained this level before, but without personal
+independence or the possibility of freedom. Now, however, in spite of
+those qualities he should again arise to this height. Zarathustra, endowed
+with prophetic vision, could see that in the future it would be possible,
+within human evolution for a personality to exist, who would have a
+suitable astral body for that purpose. But he also knew that the great
+Sun-spirit could not appear on earth before that time, though He could be
+perceived by a seer in the spiritual part of the Sun. When as a seer he
+turned his attention to the Sun, Zarathustra was able to see This Spirit,
+whom he proclaimed to his people. He announced that the Sun-spirit was at
+first to be found only in the spiritual world, but that later He would
+descend to earth. This was the great Sun-spirit, or Spirit of Light (the
+Aura of the Sun, Ahura-mazdao, or Ormuzd). He was revealed to Zarathustra
+and his followers as the Spirit who, for the time being, was turning the
+light of His countenance on man from the spiritual world, and that it was
+He Who might be expected to appear in a human body amongst men in the
+future. It was the Christ, before his appearance on earth, whom
+Zarathustra proclaimed as the Spirit of Light. On the other hand he
+represented Ahriman (Angra mainju) as a power working injuriously on the
+life of the human soul, when it engrosses that soul completely. This power
+is none other than the one previously described, which had acquired
+special dominion over the earth since the betrayal of the Vulcan
+Mysteries. Together with the message concerning the Light God, Zarathustra
+proclaimed teachings about those spiritual beings who were revealed to the
+seer’s purified perception as associates of the Spirit of Light. These
+were in strong contrast to the tempters who appeared to that unpurified
+clairvoyance which was left over from the Atlantean period. It had to be
+made clear to the ancient Persians that in man’s soul, so far as it is
+engaged in work and endeavor in the physical sense world, a conflict is
+going on between the power of the Light God and his adversary. It had also
+to be shown them how man must act so as not to be engulfed by Ahriman, and
+how to turn his influence to good through the power of the Light God.
+
+The third era of post-Atlantean civilization began among the peoples who
+finally gathered together in western Asia and northern Africa after the
+migrations. This civilization was developed among the Chaldeans,
+Babylonians, and Assyrians on the one hand, and among the Egyptians on the
+other. In these peoples the taste for the physical world of sense
+developed in a different form from that which it had taken among the
+Persians. The former had acquired the quality of mind lying at the root of
+the faculty of thought which has arisen since Atlantean times, that is,
+the gift of reason. Indeed, it was the mission of post-Atlantean humanity
+to develop within itself those faculties of the soul which it was possible
+to acquire through the newly awakened powers of thought and feeling. These
+powers cannot be directly stimulated from the spiritual world, but result
+from man’s observing the sense-world, becoming familiar with it, and
+working upon it. The conquest of the physical world of sense by these
+human faculties must be regarded as the mission of post-Atlantean
+humanity. Step by step that conquest proceeded. It is true that even in
+ancient India, man, through the condition of his soul, was already turned
+toward that world; but he still looked upon it as illusion, and his spirit
+turned to the supersensible world. In the Persian race, on the contrary,
+there sprang up the endeavour to conquer the physical world of sense, but
+the attempt was still largely made with those powers of the soul which had
+been left over as an inheritance from the time when man could still reach
+the spiritual world directly. Among the peoples of the third epoch of
+civilization, the soul had for the most part lost the supersensible
+faculties. It was obliged to seek manifestations of the spiritual in the
+surrounding world of sense, and to continue its development by discovering
+the means of civilization existing in that world. Men sought to
+investigate, through the physical world, the spiritual laws underlying it,
+and in this way human sciences arose. Human technical skill, artistic
+work, and their tools and means came about through the recognition and use
+of the forces of the physical world. To a man of the Chaldaic-Babylonian
+race the sense-world was no longer an illusion but a manifestation, in its
+different kingdoms, in mountains and seas, in air and water, of the
+spiritual activity of powers existing behind it, whose laws man was
+striving to learn.
+
+To the Egyptian, the earth was a field of work, given to him in a
+condition which he must, by his own powers of intelligence, so transform
+that it should bear the impress of human power. From Atlantis,
+oracle-sanctuaries, originating chiefly from the Mercury oracle, had been
+transplanted to Egypt. Yet there were others as well,—for example, Venus
+oracles.
+
+In that which was fostered, in their oracle-sanctuaries, among the
+Egyptian peoples, the germ of a new culture was planted. This germ
+proceeded from a great leader who had received his training in the Persian
+Zarathustra Mysteries, who was the reincarnated individuality of a
+disciple of the great Zarathustra himself. Let us call him “Hermes.”
+Through acceptance of the Zarathustra Mysteries he was able to find the
+right way to guide the Egyptian people. This people had so turned its
+attention to the physical sense-world, during earthly life between birth
+and death that it was able only to a limited extent to directly behold the
+spiritual world behind the physical phenomena, although it recognized the
+spiritual laws of the world. Thus it could not think of the spiritual
+world as the one in which it could live while on earth, but on the other
+hand, it could be shown how man will live, in the disembodied state after
+death in the world of those spirits who, during earthly life, appear
+through their impressions upon the sense-world.
+
+Hermes taught that man qualifies himself for union with spiritual forces
+after death, in proportion as he uses his powers on earth for furthering
+the purposes of those spiritual forces. Those especially, who had worked
+most zealously in this way between birth and death would be united with
+the lofty Sun-God Osiris. On the Chaldaic-Babylonian side of this stream
+of civilization the direction of the human mind toward the physical
+sense-world was more conspicuous than on the Egyptian side. The laws of
+that world were being investigated and from its reflection in the
+sense-world these people looked up to the corresponding spiritual
+prototypes. Yet in many respects the nation remained wedded to physical
+things. Instead of the star-spirit, the star was put first, and instead of
+other spiritual beings their earthly counterparts were made prominent.
+Only the leaders attained to really deep knowledge concerning the laws of
+the supersensible world and its connection with the physical. The contrast
+between the knowledge of the Initiates and the perverted beliefs of the
+people became more apparent in these nations than anywhere else.
+
+Very different conditions existed in those parts of Southern Europe and
+western Asia where the fourth epoch of post-Atlantean civilization was
+unfolded. In occult science, it is called the Greco-Roman period.
+Descendants of peoples inhabiting widely distant parts of the older world
+had met together in these countries. Here were oracle-sanctuaries which
+conformed to the various Atlantean oracles; here were people with the
+heritage of ancient clairvoyance as a natural gift, and others who were
+able to acquire it, with comparative ease, by training. The traditions of
+the ancient Initiates were not only preserved in special places, but
+worthy successors to them arose, who attracted disciples capable of rising
+to lofty levels of spiritual vision. Moreover, these races had within them
+the impulse to create a domain within the sense-world which expresses the
+spiritual in perfect form through the physical.
+
+Greek art is, among other things, a result of this impulse. It is only
+necessary to gaze with the eye of the spirit upon a Greek temple, in order
+to see that in this marvel of art, material substance is so worked upon by
+man that it appears in every detail as the expression of spirit. The Greek
+temple is the “House of the Spirit.” One sees in its form what otherwise
+only The Spiritual eye of the seer perceives. The temple of Zeus-(or
+Jupiter) is so constructed as to present to the physical eye a fitting
+shrine for what the guardian of the Zeus-(or Jupiter) Initiation saw with
+spiritual vision. And it is the same with all Greek art. The wisdom of the
+Initiates flowed in mysterious ways into poets, artists, and thinkers. The
+Mysteries of the Initiates are found again, in the form of conceptions and
+ideas, in the systems of thought by which ancient Greek philosophers
+interpreted the universe. The influences of the spiritual life, the
+Mysteries of the Asiatic and African sanctuaries of Initiation, flowed
+into these nations and to their leaders. The great Indian teachers, the
+associates of Zarathustra, and the followers of Hermes had attracted
+disciples. These, or their successors, thereupon founded sanctuaries for
+Initiation, in which the ancient wisdom was revived in a new form. These
+were the Mysteries of antiquity. Here disciples were prepared to be
+brought into the condition of consciousness through which they might
+attain vision of the spiritual world.(23) From these sanctuaries of
+Initiation the Mysteries flowed forth to those who cultivated Spiritual
+Mysteries in Asia Minor, Greece, and Italy. (Important centres of
+Initiation were formed in the Greek world in the Orphic and Eleusinian
+Mysteries. In the Pythagorean School of wisdom, lingered the effects of
+the great wisdom-teachings and methods of past ages. On his distant
+travels, Pythagoras had been initiated into the secrets of the most varied
+kinds of Mysteries.)
+
+But human life between birth and death in the post-Atlantean period had
+also an influence on the disembodied state after death. The more man’s
+interests were fixed on the physical sense-world, the greater was the
+possibility of Ahriman gaining a hold upon the soul during earthly life
+and retaining his power of it after death. This danger was least among the
+peoples of ancient India, for during earthly life they had felt the
+physical sense-world to be an illusion, and thus had eluded the power of
+Ahriman after death. The danger for the primitive Persian peoples, who
+between birth and death had fixed their attention, with great interest,
+upon the physical sense-world was much greater. They would have largely
+fallen a prey to Ahriman’s wiles had not Zarathustra pointed out,
+emphatically through his teaching concerning the Light of God, that behind
+the physical sense-world there exists the world of the Spirits of Light.
+In proportion to the ability of the people of this civilization to receive
+something into their souls out of the world of thought thus created, were
+they able to escape Ahriman’s clutches during earthly life, and thereby
+elude him in the life after death, during which they were to be prepared
+for a new earth-life. The power of Ahriman in earthly life tends to make
+the physical sense-existence appear to be the only one, and thus to bar
+the way to any vista of a spiritual world. His power in the spiritual
+world leads man to complete isolation, and to the concentration of all his
+interest upon himself. Those who, at the time of death, are in Ahriman’s
+power, are born again as egoists.
+
+It is now possible for occult science to describe life between death and a
+new birth as it is, provided the Ahrimanic influence has, to a certain
+degree, been overcome. It is in this sense that it has been described by
+the author in the first chapter of this book as well as in other writings.
+And it must be described in this way if that which can be experienced by
+man during this form of existence is to be visualized and if he has
+attained to purely spiritual perception for that which really exists. The
+degree to which the individual experiences this, depends upon the extent
+to which he has overcome the Ahrimanic influence.
+
+Man is approaching nearer and nearer to what it is possible for him to
+become in the spiritual world. How this progress is thwarted by other
+influences must however be clearly brought out in our consideration of the
+course of human evolution.
+
+During the Egyptian period Hermes taught the people to prepare themselves
+during earth-life, for communion with the Spirit of Light. But because at
+that time human interests, between birth and death, were already so
+constituted that it was only possible to a slight degree to see through
+the veil of the physical sense-world, therefore the spiritual vision of
+the soul after death was also clouded and the perception of the world of
+light remained dim.
+
+The obscuration of the spiritual world after death reached a climax in the
+souls who passed into the disembodied state out of a body belonging to the
+Greco-Roman civilization. During their earthly life they had brought to
+perfection the cultivation of physical sense-existence, and had thus
+condemned themselves to a shadowy existence after death. Hence the Greek
+felt life after death to be a shadowy existence, and it is not mere
+rhetoric but the realization of truth when the hero of that time, who is
+given up to the life of the senses, says, “Better a beggar on earth than a
+king in the realm of shades.” All this was still more marked in those
+Asiatic peoples who had fixed their attention with veneration and worship
+on material images instead of on their spiritual archetypes. A large
+proportion of mankind was in this condition at the time of the Greco-Roman
+era of civilization. It can be seen how man’s mission in post-Atlantean
+times, which consisted in the conquest of the physical sense-world, must
+necessarily lead to estrangement from the spiritual world. Thus greatness
+in one respect necessarily involves deterioration in another.
+
+Man’s connection with the spiritual world was kept alive in the Mysteries.
+Through these the Initiates, in special states of the soul, were able to
+receive revelations from that world. They were more or less the successors
+of the guardians of the Atlantean oracles. To them was revealed what had
+been hidden through the influence of Lucifer and Ahriman. Lucifer
+concealed from man what had flowed from the spiritual world into the human
+astral body, without his co-operation, up to the middle of the Atlantean
+period. Had the etheric body not been partially separated from the
+physical body, man would have been able to experience within himself this
+part of the spiritual world as an inner revelation to his soul. As a
+result of Lucifer’s encroachment, this could be done only in special
+states of the soul. At those times a spiritual world appeared to man in
+the guise of the astral. The corresponding spiritual beings manifested
+themselves in forms which embodied only the higher principles of the human
+being, and in those principles the symbols of their particular spiritual
+forces were astrally visible. Superhuman forms were manifested in this
+way.
+
+After the encroachment of Ahriman, still another kind of Initiation was
+added to this one. Ahriman concealed from man everything out of the
+spiritual world which would have appeared behind physical
+sense-perception, had he not interfered in human affairs from the middle
+of the Atlantean period onward. The Initiates of the Mysteries owed the
+revelation of what he had thus kept hidden, to the fact that they had
+developed within their souls all those faculties which man had attained
+since that time, beyond the degree necessary for physical
+sense-impressions. Thus there were revealed to them the spiritual powers
+lying behind the forces of nature. They could speak of the spiritual
+beings behind nature. The creative might of those forces acting in nature
+below man, was revealed to them. That which had been active since Saturn,
+Sun and the old Moon and had shaped man’s physical, etheric and astral
+body as well as the mineral, plant and animal kingdoms, formed the
+contents of a certain kind of mystery-secrets,—namely those over which
+Ahriman held his hand. That which had formed the sentient-, rational-and
+consciousness-souls and which had been concealed from man by Lucifer, was
+revealed in a second kind of Mystery-secrets.
+
+But what the Mysteries could only prophesy was, that in time a man would
+appear possessing an astral body which, despite Lucifer, could become
+conscious of the light-world of the Sun-spirit through the etheric body,
+apart from any special condition of the soul. And the physical body of
+that human being must be of such a nature, that everything in the
+spiritual world would be revealed to him, which Ahriman is able to conceal
+from man up to the time of physical death. Physical death could bring no
+change into the life of such a being, that is to say, could have no power
+over it. The “Ego” so manifests in such a human being that the entire
+spiritual life is at the same time contained in his physical life. Such a
+being is the vehicle of the Spirit of Light, to whom the Initiate ascends
+from two directions, being led, under special conditions of the soul,
+either to the Superhuman Spirit or to the Being of the forces of nature.
+When the Initiates of the Mysteries foretold the appearance in the course
+of time, of such a human being, they were prophets of the Christ.
+
+A personality arose, as the special prophet of this coming manifestation,
+within a nation which possessed through natural inheritance the qualities
+of the peoples of western Asia, and through education the learning of the
+Egyptians—the Hebrew nation. This prophet was Moses. The influences of
+Initiation had entered so deeply into his soul that in certain states of
+consciousness the being who had undertaken in the regular course of the
+earth evolution to shape human consciousness from the Moon, was revealed
+to him. In thunder and lightning Moses realized not merely physical
+phenomena, but manifestations of this Spirit. At the same time the other
+kind of Mysteries had influenced his soul, so that he was able to
+distinguish, in astral vision, how the superhuman becomes human by means
+of the ego. Thus, from two directions, He Who was to come, was revealed to
+Moses as the highest form of the Ego.
+
+And in Christ the lofty Sun-spirit appeared in human form as the great
+ideal for human life on earth. At His coming, all mystery-wisdom had in
+some respects to take a new form. Up to that time this wisdom had existed
+exclusively for the purpose of enabling man to put himself into such a
+condition of soul in which he would be able to view the kingdom of the
+Sun-spirit as something _outside_ of earthly evolution. Henceforth it was
+the mission of Mystery-wisdom to make man capable of recognizing in the
+incarnated Christ the Primordial Being. From this Primordial Being man was
+enabled to understand the natural and spiritual worlds.(24)
+
+At the point in His life at which the astral body of Christ Jesus
+contained everything which it is possible for the Luciferian influence to
+conceal, He came forward as the Teacher of humanity. From that moment, the
+faculty was implanted in human earthly evolution for assimilating that
+wisdom whereby the physical goal of the earth may gradually be reached. At
+the moment when the Event of Golgotha was accomplished, human nature was
+endowed with another faculty, that by which Ahriman’s influence may be
+turned into good. Henceforth man was able to take with him through the
+gate of death that which saves him from isolation in the spiritual world.
+What happened in Palestine was the central point, not only of human
+physical evolution but also of the other worlds to which man belongs; and
+when the “Mystery of Golgotha” had been accomplished, when the “death on
+the cross” had been suffered, Christ appeared in that world where souls
+sojourn after death, and set limits to the power of Ahriman. From that
+moment the region which the Greeks had called the “realm of shades” was
+illuminated by that flash of the Spirit indicating to its dwellers that
+light was to return. What had been gained for the physical world by the
+“Mystery of Golgotha” cast light also into the spiritual world.
+
+Up to this event post-Atlantean human evolution had been a time of ascent
+in the physical sense-world, but of descent as far as the spiritual world
+was concerned. Everything which flowed into the sense-world proceeded from
+what had been in the spiritual world from remote ages. Since the coming of
+Christ, those who attain to the Mystery of Christ are able to take with
+them into the spiritual world what they have won in the physical. And from
+the spiritual world it then flows back again into the earthly sense-world,
+since reincarnated souls, on re-entering earth-life, bring with them what
+the Christ-impulse between death and a new birth, has bestowed.
+
+What flowed into human evolution with the appearance of the Christ, acted
+in it like a seed. Only slowly can this seed mature. Only the smallest
+part of these profound new wisdom teachings, up to the present time, has
+reached down into physical existence. Christian evolution has just barely
+begun. During the successive periods of time following the appearance of
+the Christ, this Christian Evolution was able to reveal only so much of
+its inner essential nature as the humanity, the peoples of that time, were
+capable of receiving; only as much as they could grasp with their
+faculties of comprehension. The first form into which this essence of
+Christianity could be poured may be described as a comprehensive ideal of
+life. As such it was opposed to those forms of life which had been
+developed in post-Atlantean humanity. The conditions operating in human
+evolution since the repopulation of the earth in the Lemurian period have
+been described above. Accordingly, humanity can be traced back to
+different beings who, coming from other worlds, incarnated in the bodily
+descendants of the ancient Lemurians. The various races of man are a
+consequence of this, and the most diverse vital interests appeared in
+these reincarnated souls, as a result of their Karma. As long as all this
+was being worked out, there could be no ideal of “universal humanity.”
+Human nature originated in unity, but earthly evolution up to the present
+time has led to division. In the figure of the Christ, we see an ideal
+which opposes all division, for in the man who bears the name of Christ
+there lives the lofty Sun-being from Whom every human ego is descended.
+The Hebrew nation still felt itself to be a nation, and each individual a
+member of that nation. When once the idea was grasped that in Christ-Jesus
+there lives the ideal Man who stands above all that tends to divide
+humanity, Christianity became the Ideal of an all-Embracing brotherhood.
+Above all individual interests and relations, the feeling arose in some
+that the innermost ego of all human beings is of the same origin. (In
+addition to all the earthly forefathers, the great common Father of all
+humanity appears. “I and the Father are one.”)
+
+In the fourth, fifth, and sixth centuries after Christ, the era in which
+we are still living was being prepared in Europe. It was gradually to
+replace the fourth, or Greco-Roman civilization. It is the fifth
+post-Atlantean period. The races which, after many wanderings and varied
+fortunes, became the vehicles of this new civilization were descendants of
+those Atlanteans who had remained less affected than others by what had
+been going on meanwhile during the four preceding periods of civilization.
+They had not penetrated into the countries in which those respective
+civilizations took root. On the contrary, they had, in their way, handed
+on Atlantean forms of civilization. There were many among them who had
+retained in a high degree the inheritance of the ancient dim clairvoyance,
+the state described above as intermediate between sleeping and waking.
+Such people knew the spiritual world from their own experience, and could
+reveal to their fellow-men what takes place there. Thus there sprang up a
+great number of narratives of spiritual beings and events, and the
+national treasures of legends and sagas had their origin in spiritual
+experiences of this kind. For the dim clairvoyance lasted on, in many
+people, into times not far removed from the present. There were other
+people who, although they had lost clairvoyance, nevertheless developed
+the faculties they acquired for use in the physical sense-world in
+accordance with feelings and emotions which corresponded to clairvoyant
+experiences. And even the Atlantean oracles had their successors in the
+new civilization.
+
+There were everywhere Mysteries, but in them that Mystery of Initiation
+was most cultivated, which leads to the unveiling of that part of the
+spirit-world which Ahriman keeps hidden. The spiritual powers existing
+behind the forces of nature were here revealed. In the mythologies of
+European nations are contained the remnants of what the Initiates of these
+Mysteries were able to disclose to men. It is true that these mythologies
+also contain the other kind of mystery, although in a more imperfect form
+than that possessed by the Southern and Eastern Mysteries. Superhuman
+beings were also known in Europe, but they were seen to be in perpetual
+conflict with the associates of Lucifer. And the Light-God too was
+proclaimed, but in such a form that it was doubtful whether he would
+overcome Lucifer. On the other hand, these Mysteries were illuminated by
+the figure of the coming Christ. It was announced of Him that His kingdom
+would replace that of the other Light-God.(25)
+
+From such influences as these, there came about a cleavage in the soul of
+the people of the fifth epoch of civilization which still continues, and
+is manifest in most diverse phenomena. The soul had not retained, from
+ancient times a sufficiently strong attraction for spiritual things to
+enable it to hold fast the connection between the worlds of spirit and
+sense. The attraction existed only as a training of feeling and emotion,
+not as direct vision of the spiritual world. On the other hand, man’s
+attention was more and more directed toward the world of the senses and
+its conquest; and the intellectual powers which had been awakened in the
+latter part of the Atlantean period, all those human powers of which the
+physical brain is the instrument, were concentrated upon the sense-world,
+and upon gaining knowledge of and mastery over it. Two worlds, so to
+speak, were developed within man: the one directed toward the life of
+physical sense; the other susceptible to the revelation of the spirit in
+such a way as to permeate with feeling and emotion even though lacking
+clairvoyant vision. The tendency to this cleavage of soul already existed
+when the teaching concerning the Christ was introduced into Europe.
+
+This message from the spiritual world was received into men’s hearts, and
+permeated feeling and emotion; but it was not possible to bridge the gulf
+between this state of devotion and what human intelligence, concentrated
+on the sense-world, was learning in the sphere of physical existence. What
+is now known as the contradiction between external science and spiritual
+knowledge is simply a consequence of this fact. The Christian mysticism
+(of Eckhart, Tauler and others) is the result of Christianity becoming
+permeated with feeling and emotion. Science, occupied as it is exclusively
+with the world of sense and its results in life, is the consequence of the
+other tendency of the soul, and all achievements in the sphere of outer
+material civilization are entirely due to this divergence of tendencies.
+Since those human faculties, of which the brain is the instrument, were
+concentrated exclusively on physical life, they were able to reach that
+pitch of perfection which makes contemporary science, technical skill, and
+other forms of mental activity possible. Such a material civilization
+could originate only among the nations of Europe, for they are those
+descendants of Atlantean ancestors who converted their natural inclination
+toward the physical sense-world into faculties only when it had reached a
+certain degree of maturity. Previously they had allowed it to lie dormant,
+and had lived on what remained in them of the Atlantean clairvoyance and
+on the communications of their Initiates. While mental culture was
+outwardly almost entirely given up to these influences, in them ripened
+slowly the desire for the material conquest of the world.
+
+Now, however, the dawn of the sixth post-Atlantean era of civilization is
+already at hand. What is to arise at a certain time in human evolution has
+ripened slowly in the preceding age. The first beginnings of that which
+can even now be developed, is to be discovered in the thread which binds
+together the two tendencies of the human breast, material civilization and
+life in the spiritual world. To this end it is necessary, on the one hand,
+that the results of spiritual vision should be understood; and on the
+other, that in the observations and experiences of of the sense-world the
+revelations of the Spirit be recognized. The sixth civilization-epoch will
+bring to full development the harmony between the two.
+
+Herewith the studies in this book have reached a point where we may turn
+from the perspectives of the past to those of the future. But it will be
+better to precede the latter by a study of the Knowledge of Higher Worlds
+and of Initiation. Then, after this study and in connection with it, we
+shall be able to indicate in brief the outlook for the future, in so far
+as that can be done within the framework of this book.
+
+
+
+
+
+CHAPTER V. KNOWLEDGE OF THE HIGHER WORLDS
+
+
+At the present stage of evolution there are three possible conditions of
+soul in which man ordinarily lives his life between birth and death:
+waking, sleeping and, between the two, dreaming. The last-mentioned will
+be briefly dealt with in a later part of this book; for the moment we
+shall consider life simply as it alternates between its two main
+conditions—waking and sleeping. Before he can “know” for himself in higher
+worlds, man has to add to these two a third condition of soul.
+
+During waking life the soul is given up to the impressions of the senses,
+and to the thoughts and pictures that these evoke in it. During sleep the
+senses cease to make any impression, and the soul loses consciousness. The
+whole of the day’s experience sinks down into the sea of unconsciousness.
+Let us now consider how it would be if man were able to become conscious
+during sleep, notwithstanding that all impressions of the senses were
+completely obliterated, as they are in deep sleep. Now would any memory
+remain to him of what had happened while he was awake. Would his soul find
+itself in a state of vacuity? Would it be incapable of having any
+experiences? This is a question that can only be answered if conditions
+like or similar to those under discussion can actually be brought about.
+If the soul is capable of experiencing anything, even when
+sense-activities and recollection of such activities are lacking, then
+that soul would, so far as the external world is concerned, be “asleep”;
+and yet the soul would not be sleeping but awake to a world of reality.
+
+Now such a condition of consciousness can be attained if man makes these
+psychic experiences possible toward which occult science guides him. And
+everything that occult science tells us about those worlds beyond the
+sensible, has been found through such a condition of consciousness.
+
+In the foregoing parts of this book certain communications have been made
+concerning the higher worlds; and in the following pages, as far as is
+possible in a book of this kind, methods will be discussed whereby the
+state of consciousness requisite for such investigations may be acquired.
+This state of consciousness resembles that of sleep, in only one respect,
+namely: that through it, all outward sense activity ceases, and also all
+thoughts that might be aroused by the action of the senses, are
+obliterated. But although the soul has no power to experience anything
+consciously in sleep, yet it receives this power through this very state
+of consciousness. And through it a capacity for experiencing is awakened
+in the soul which in every day life can be awakened only through sense
+impressions. The awakening of the soul to this higher state of
+consciousness is called _Initiation_.
+
+The methods of initiation lead man away from the state of ordinary
+day-consciousness into such a soul activity as enables him to use his
+spiritual organs of perception. Like germs these organs lie dormant in the
+soul and must be developed. Now it may be that a person, at some
+particular moment of his earthly life, makes the discovery that these
+higher organs have developed within his soul without previous preparation.
+It is a kind of involuntary self-awakening. Such a person will become
+conscious of a change affecting his entire being; his soul’s experiences
+will have been enriched beyond measure and he will find that no
+experiences of the sense-world can bring him such spiritual happiness,
+such soul satisfaction and inner warmth as that which now opens up to him,
+which no physical eye can see and no hand can touch. From the spiritual
+world strength and a sense of security in all situations in life, will
+flow into his will. There are instances of such self-initiation; but they
+should not give rise to the idea that the only right course is to wait for
+the coming of such self-initiation, and to do nothing toward bringing
+about initiation through regular training. We need not here give further
+space to the subject of self-initiation, since it may take place without
+regard to rules of any kind whatsoever.
+
+What we have to consider is how by training, one may develop those organs
+of perception, lying dormant in the Soul. Those who do not feel themselves
+especially impelled toward doing something for their own development may
+easily say that man stands under the guidance of spiritual powers, that
+such guidance should therefore not be interfered with, and that the
+moment, deemed by those powers to be the right one for revealing another
+world to the soul, should be awaited in patience. Indeed, persons who are
+of this opinion are inclined to consider it a kind of presumption, or
+unjustifiable desire for any one to interfere with the wisdom of such
+spiritual guidance.
+
+Those who think in this way will only change their opinion if some other
+mode of presenting the case makes a sufficiently strong impression upon
+them. If they were to say to themselves, “This wise guidance has endowed
+me with certain faculties, and it has done so, not that I should let them
+lie idle, but rather that I should use them. Indeed, the very wisdom of
+such guidance lies in the fact of its having placed in me the rudiments of
+those organs necessary for a higher state of consciousness. I can,
+therefore, rightly comprehend this guidance only when I regard it as my
+duty to do everything in my power that may serve to bring such rudimentary
+growths to their proper development.” Should such thoughts make a
+sufficiently strong impression on the mind, scruples against training for
+the attainment of higher consciousness will disappear.
+
+There is, it is true, another scruple which may arise in the mind with
+regard to such schooling. A person may say to himself: “This development
+of the inner faculties of the soul means an invasion of man’s most hidden
+sanctuary. It involves a certain change of the entire human being: the
+method for such a change cannot be worked out by any ordinary procedure of
+thought, for the manner in which the higher worlds are attained can be
+known only to those to whom the path has become visible by reason of
+experience. If, therefore, I turn to such an one, I am allowing him to
+exercise his influence over the innermost sanctuary of my soul.” Any one
+given to this attitude of mind will hardly find it reassuring if the
+methods for bringing about a higher state of consciousness are imparted to
+him in book form. For it is not a question of receiving communications
+either verbally or from some person who, having the knowledge, has set the
+same down in a book to which we have access. Now there are people
+possessing knowledge of the rules for developing the spiritual organs of
+perception who are of the opinion that these rules ought not to be
+entrusted to a book. These people, for the most part, consider the
+communication of certain truths relating to the spiritual world as
+forbidden. But this view must be characterized as in a certain sense out
+of date in view of the present stage of human evolution. It is true that
+the communication of the rules referred to can be made only up to a
+certain point. Yet what is imparted leads so far that one who applies it
+to his soul-life makes such progress in knowledge that he is able to go on
+by himself. This way then leads onward in a manner of which a true idea
+can be gained only through what has been previously experienced. From all
+these facts, scruples may arise concerning the path of spiritual
+knowledge.
+
+These scruples however disappear when one clearly understands the
+essential nature of that course of development which is adapted to our
+age. Of this latter method of developing we shall speak here and other
+methods will be only briefly referred to.
+
+The method of training to be here discussed furnishes to him who has the
+will for a higher development, the means for accomplishing the
+transformation of his soul. Any questionable encroachment on the
+personality of the student would only then be possible, should the teacher
+proceed to carry out the change by methods of which the pupil was not
+conscious. But no true teacher of occult science in our day would make use
+of any such method, by which indeed, the pupil would be reduced to a blind
+tool. The teacher gives his pupil instructions as to the rules of conduct
+he is to pursue, and the pupil carries them out. At the same time, should
+the case seem to demand it, the teacher does not withhold the reasons
+justifying these rules of conduct.
+
+The acceptance of the rules, and their application by a person seeking
+spiritual development, need not be a matter of blind belief. Such a belief
+ought to be quite out of the question in this sphere. One who studies the
+nature of the human soul as far as it can be followed by ordinary
+self-observation, without occult training may, after accepting the rules
+recommended for spiritual training, ask himself, “How do these rules act
+upon the life of the soul?” This question may be satisfactorily answered
+previous to any schooling by an unbiased use of common sense. Before these
+rules are adopted, true conceptions may be gained as to the way in which
+they operate. The effect can be _experienced_ only during training, but
+even then the experience will always be accompanied by an understanding of
+the experience, if each step that is to be taken is tested by sound
+judgment. And in this age any true spiritual science will only suggest
+such rules for training as can be vindicated by sound judgment. For him
+who is willing to simply trust himself to such schooling and does not
+permit prejudice to drive him into _blind_ faith, all scruples will vanish
+and objections against a regular training for higher states of
+consciousness will no longer disturb him.
+
+Even such people as may have arrived at a state of inward maturity,—which
+sooner or later would lead to the self-awakening of these spiritual organs
+of perception—even for these, training is by no means superfluous. On the
+contrary it is especially adapted to them. For there are but few cases in
+which personal initiation does not have to travel along tortuous and
+devious ways, and training spares them the traversing of such by-paths,
+leading them forward in a straight line. In cases where such
+self-initiation comes to a soul, the reason is that the required degree of
+ripeness had already been attained in the course of previous incarnations.
+
+It may easily happen that such a soul possesses a certain dim intuition of
+its ripeness, and by reason of this very feeling may assume an attitude of
+disinclination toward training. A feeling of this kind may produce a
+certain degree of pride, which refuses to place confidence in a teacher.
+Now it can happen that a certain degree of soul development may remain
+hidden up to a certain age and only then reveal itself. But such schooling
+may be just the very means needed to call it forth. Should the person hold
+aloof from such training, it may happen that the power will remain dormant
+during that particular Life, and will only reappear in a later
+incarnation.
+
+The rising to a supersensible state of consciousness can only proceed from
+ordinary waking day-consciousness. It is in this consciousness that the
+soul lives prior to its ascent, and schooling will furnish the means to
+lead it out of this consciousness. The first steps which the schooling
+here under consideration prescribes, are such as can still be
+characterized as actions of the ordinary day-consciousness. It is just
+those quiet acts of the soul which are the most effective steps. This
+requires that the soul should give itself up to definite perceptions and
+these perceptions are such as are able by their very nature to exercise an
+awakening influence upon certain hidden faculties of the inner nature of
+man.
+
+They thereby differ from those perceptions of waking day-life, whose
+purpose is to portray external objects. The more faithfully they present
+these things, the truer they are. It is, indeed, in accordance with their
+nature that they should be true in this sense, but this is not the mission
+of those perceptions which the soul is to consider, when in pursuit of
+spiritual training; and they are therefore so formed as not to present
+anything external, having rather within themselves the power to act upon
+the soul. The best percepts for the purpose are the emblematic or symbolic
+ones. Yet other percepts may be used. For it does not depend at all on
+what the percepts contain, but solely on the fact that the soul puts forth
+all its powers in order not to have anything in the consciousness except
+the one percept in question. Whereas, in ordinary life, its forces are
+divided among many things and perceptions change rapidly, the important
+point in spiritual training is the concentration of the whole inner life
+upon one single perception. And this perception must be voluntarily
+brought to the centre of one’s consciousness. Symbolic perceptions are
+better than those which reflect outer objects or events, because the
+latter are related to the outer world, and the soul has to depend less on
+itself than in the case of symbolic perceptions, formed by its own inner
+energy. The chief object at which to aim is the _intensity_ of the force
+to be exercised by the soul. It is not what is before the soul that is
+essential, but the greatness of the effort and the length of time spent
+concentrating upon one perception. Strength ascends from unknown depths of
+the soul, from which it is drawn up by concentration on one perception.
+Occult science contains many such perceptions, all of which have been
+proven to possess the power alluded to above.
+
+One gains a comprehension of this immersion or sinking down into a percept
+by calling the Memory-Concept before the soul. Say, for instance, that we
+allow the eye to rest on a tree, and then turn away from the object so
+that it is no longer presented to our sight; we shall, nevertheless, be
+able to retain the image of the tree in the soul. Now this image or
+perception of the tree which we have when it is no longer in sight, is a
+recollection of the tree. Then assume that this recollection is retained
+in the soul, and the soul reposes, as it were, in this recollection,
+taking care to exclude all other perceptions from the memory. The soul
+then dwells in that memory-concept of the tree, and we then have to do
+with the immersion of the soul into a concept. Yet this concept is the
+image of an actual thing perceived through the senses. If however, of our
+own free will, we take such images into our consciousness, gradually the
+effect desired will be attained.
+
+One example of meditation based upon a symbolical concept will now be
+placed before the reader. Such a concept must first be built up in the
+soul, and this may be done in the following manner. Let us think of a
+plant, calling to mind how it is rooted in the ground, the way in which
+leaf after leaf shoots forth, until finally the blossom unfolds. And then
+let us imagine a human being placed beside this plant, and let us call up
+in our soul the thought that he has qualities and characteristics which,
+when compared with those of the plant, will be found to be more perfect.
+We dwell on the fact that this being is able to move here and there,
+according to his will and his desires, while the plant remains stationary,
+rooted in the soil.
+
+But now let us also consider: Yes, man is certainly more perfect than the
+plant; but on the other hand, I find in him qualities which I cannot
+perceive in the plant and through the lack of which, the plant appears
+more perfect than man in certain respects. Man is filled with passions and
+desires and these govern his conduct. With him we can speak of sin
+committed by reason of his impulses and passions, whereas in the plant, we
+see that it follows the pure laws of growth from leaf to leaf, and that
+the blossom without passion opens to the chaste rays of the Sun. So we can
+see that man possesses a certain perfection beyond the plant, but that on
+the other hand he has paid for this perfection by admitting into his being
+inclinations, desires and passions in addition to the pure forces of the
+plant. And then we call to mind the green sap flowing through the plant,
+and think of it as the expression of the pure and passionless laws of
+growth. And then again, we call to mind the red blood as it courses
+through the veins of man, and we recognize in it an expression of man’s
+instincts, his passions and desires. Let a vivid picture of all this arise
+in our souls. We then think of man’s faculties of development; how he can
+purify and cleanse his inclinations and passions through his higher soul
+faculties. We think how through this process something that is low is
+destroyed in these inclinations and passions which thereby are born upon a
+higher plane. Then we may be able to think of the blood as the expression
+of these purified and cleansed inclinations and passions.
+
+Now we gaze in spirit on the rose and say to ourselves: “In the red sap of
+the rose is the erstwhile green sap of the plant—now changed to
+crimson—and the red rose follows the same pure, passionless laws of growth
+as does the green leaf.” Thus the red of the rose may offer us a symbol of
+a kind of blood which is the expression of cleansed impulses and passions,
+purged of all lower elements, and resembling in their purity the forces
+working in the red rose. Let us now try not only to assimilate such
+thoughts within our reason, but also let them come to life within our
+feelings. We can experience a blissful sensation when contemplating the
+purity and passionless nature of the growing plant. We can awaken the
+feeling within us how certain higher perfections must be paid for through
+the acquisition of passions and desires. This, then, can change the
+blissful sensation previously experienced into a serious mood: and then
+only can it stir within us the feeling of liberating happiness, if we
+abandon ourselves to the thought of the red blood that can become the
+carrier of inner pure experiences, like the red sap of the rose. The
+important point is that we should not look coldly and without feeling upon
+these thoughts which serve to build up such a symbolical concept. After
+dwelling for a time upon the above mentioned thoughts and feelings, let us
+try to transmute them into the following symbolical concept. Let us
+imagine a black cross. Let this be the symbol for the destroyed lower
+element of our desires and passions and there where the beams of the cross
+intersect, let us imagine seven red radiating roses arranged in a circle.
+Let these roses be the symbol for a blood that is the expression of
+cleansed and purified passions and desires.(26)
+
+Now we must call up this symbolical concept before our soul just as has
+been described in the case of a memory-concept. Such a concept has an
+awakening power if one abandons oneself to it in inner meditation. One
+must try during this meditation to exclude all other concepts. Only the
+described symbol must float before the soul as vividly as possible.
+
+It is not without significance that this symbol has been introduced, not
+merely as an awakening percept, but because it has been constructed out of
+certain perceptions concerning plants and man. For the effect of such a
+symbol depends upon the fact of its being put together in this definite
+manner, before employing it as an instrument for meditation. Should it be
+called up without a previous process of construction such as has here been
+delineated, the picture must remain cold and will be far less effective
+than if it had by previous preparation gathered force with which to give
+warmth to the soul. During meditation, however, one should not call up in
+the soul all the preparatory thoughts, but merely allow the life-like
+image to float before one’s mind and at the same time permit those
+feelings which are the result of these preparatory thoughts to vibrate
+with it. Thus the symbol becomes a sign, co-existent with the inner
+experience. And it is the dwelling of the soul in this experience that is
+the active principle. The longer one can do this, without admitting
+disturbing impressions, the more effective will be the whole process.
+
+It is well, however, in addition to the time used in meditation itself, to
+repeat the building up of the image through the feelings, as described
+above, so that the corresponding sensation may not pale.
+
+The greater the patience brought to bear in performing these acts of
+repetition, the more effective becomes this image for the soul.(27)
+
+Such a symbol as has just been described represents no external object or
+being evolved by nature, but for this very reason it possesses an
+awakening power for certain inner faculties. It is true, someone may raise
+the objection: certainly the “whole” as a symbol, does not exist in
+nature; yet all its details are borrowed from nature, the black color, the
+roses, etc. It can all be observed through the senses. He who is troubled
+by such objections, ought to consider that it is not the images of these
+sense perceptions that awaken the higher faculties of the soul, but that
+this result is produced purely by the manner in which these details are
+combined. And this combination does not then picture something that exists
+in the sense-world.
+
+A symbol was chosen as an example to show the process of effective
+meditation of the soul. Many symbols of this kind are used in occult
+training and are built up according to varying methods. Certain sentences,
+formulæ, and single words can also be given as subjects for meditations,
+and in every case the means used will have the same object, namely: to
+detach the soul from sense-impressions and to stimulate it to an activity
+in which the impressions of the physical senses play no longer any part
+and in which the unfoldment of inner latent soul capacities becomes the
+essential.
+
+There are, however, also meditations based exclusively upon feelings,
+sensations, etc., and these are especially effectual. Let us, for
+instance, take the feeling of joy. In the normal course of life the soul
+experiences pleasure when there exists an outer stimulus to pleasure. If a
+healthily constituted soul perceives some act performed by a person,
+indicative of the doer’s goodness of heart, then the soul will assuredly
+feel pleasure and joy at such an act. But the soul is able to reflect upon
+such an act, and can say to itself that an act done from sheer kindness of
+heart is one in which the doer is following the interests of his
+fellow-creatures rather than his own, and such an act may be called
+ethically good. But the soul can lift itself above the perception of any
+particular case in the outer world which has given it joy or pleasure, and
+instead may arrive at a general concept of kindness. It can for instance,
+think of kindness coming into existence through one soul making the
+interests of others his own. And the soul can then experience joy over the
+ethical idea of kindness. Therefore, the joy is then not over this or that
+event of the sense-world, but it is the joy over the idea as such. If the
+student now tries for some time to let this joy come to life within his
+soul, then this is a meditation on a feeling, on a sensation. It is then
+not the idea which is the active principle in the awakening of the inner
+soul faculties, but the sustained dwelling upon that feeling within the
+soul which has not been caused by merely a single external impression.
+
+Occult science being in a position to penetrate far deeper into the being
+of things than can be done by ordinary perception, the teacher will be
+able to indicate to the pupil feelings and sentiments which are still more
+powerful as awakening agents for the unfolding of the soul’s faculties
+when used as subjects of meditation. Yet, necessary as this will be for
+the higher degrees of training, it should be remembered that energetic
+meditating upon subjects, such as kindness of heart may carry the student
+very far on his way.
+
+Since the natures of human beings differ, special methods of training are
+effective for particular individuals. As to the duration of time to be
+devoted to meditation, we may remind the student that the greater the
+length of time during which he can meditate uninterruptedly, the stronger
+will be the effect. But every excess in these matters should be avoided.
+There is, however, a certain inner discretion, resulting from these
+exercises themselves which teaches the pupil to keep within due bounds in
+this regard. Those who pursue their studies in occult science under the
+personal guidance of a teacher will receive from him precise instruction
+and advice in these particulars. Nevertheless, it must be emphatically
+understood that only experienced occultists are in a position to impart
+such advice.
+
+Such exercises in meditation will generally require practice for some time
+before the student can become aware of any result. What is essential to
+occult science is patience and perseverance. He who is unable to awaken
+these two qualities within himself and who cannot continually practice his
+exercises in quietude, so that patience and perseverance are always the
+predominant note in his soul-life, cannot attain very great progress. From
+what has been said above, the reader will have gathered that meditation is
+a means of acquiring knowledge of the higher worlds, but he will also see
+that not just any percept whatsoever, taken at random, is productive of
+this result, but only those of the kind before-mentioned.
+
+The path here indicated leads in the first place to what is called
+imaginative knowledge, and this is the first step toward the higher
+knowledge. Knowledge, dependent upon sense-perceptions and upon the
+working up of such perceptions by reason, which is sense-bound, is, to use
+the occult term, known as “objective cognition.” Beyond this are higher
+degrees of knowledge, the imaginative stage being, as we have said, the
+first. Now the term “imaginative” can cause confusion in the minds of
+some, to whom “imagination” stands only for “imaginings”—that is concepts
+that lack reality. In occult science, however, “imaginative” cognition
+must be understood to be that kind of cognition which results from a
+supersensible state of consciousness of the soul. The things perceived in
+this state of consciousness are spiritual facts, and spiritual beings, to
+which the senses have no access, and—since this condition of the soul is
+caused by meditating upon symbols, or “imaginations”—the sphere to which
+this condition of higher consciousness belongs may be termed the
+imaginative world, and the knowledge relating to it, imaginative
+knowledge. “Imaginative” stands, therefore, in this sense, for that which
+is “actual” in a higher sense than are the facts and beings of physical
+sense-perception.
+
+A very natural objection to the use of the symbolic pictures here
+characterized is that they arise from a dreamy thinking and an arbitrary
+imagination, and might therefore have doubtful consequences. But any such
+doubts are unjustified in regard to the symbols given by true occult
+schools. For these symbols are chosen in such a way that they can be
+looked at quite apart from their connection with outer sense reality, and
+their value is to be found exclusively in the power with which they work
+upon the soul when it turns its attention wholly away from the outer
+world, when it suppresses all sense-impressions and shuts out every
+thought to which it might be stimulated from without. The process of
+meditations is best demonstrated by comparison with sleep. In one respect
+it is like the state of sleep; in another, the exact opposite of it. It is
+a sleep which when compared to the day-consciousness, represents a higher
+state of being. The point is that by concentration on the given conception
+or image, the soul is obliged to call up much stronger forces out of its
+own depths than it uses in ordinary life or knowledge. Its inner activity
+is thereby enhanced. It becomes detached from the body, as it does in
+sleep; but instead of passing, as in the latter case, into
+unconsciousness, it experiences a world it did not know before. Although
+as regards detachment from the body this condition may be compared with
+sleep, yet it is such that, compared with ordinary waking consciousness,
+it may be characterized as a more intense waking state. By this means the
+soul learns to know itself in its true, inner, independent being. But in
+ordinary life, owing to the weaker development of its forces, it is only
+with the help of the body that the soul arrives at self-consciousness.
+Therefore it does not experience itself but merely sees itself in that
+image which—like a kind of reflection—is traced, by the physical body (or,
+properly speaking, by its processes).
+
+These symbols built up in the manner above described are not as yet
+related to anything real in the spiritual world, but they serve to detach
+the human soul from sense-observations and from that instrument, the
+brain, to which the reason is at first fettered. This detachment is not
+effected until man is able to feel: “I am now perceiving something by
+means of powers for which neither my senses nor my brain serve as the
+instruments”; and the first thing man thus experiences is a liberation
+from the organs of sense. He is then able to say to himself: “My
+consciousness does not vanish when I cease to take cognizance of
+sense-perceptions and ordinary reasoned thought; I can lift myself out of
+those conditions and then feel myself as a being alongside of that which I
+was before”—and this is the first purely spiritual experience; the
+perception of a psycho-spiritual Ego-being. This has arisen as a new self
+out of that self which is linked to the physical senses and physical
+reason only.
+
+Had this detachment from the world of the senses and from the reason been
+effected without meditation, the person would have lapsed into the
+nothingness of the unconscious state. This psycho-spiritual being was our
+possession prior to meditation also, but it then lacked the organs for
+perception of the spirit-world; and it might, indeed, have been compared
+to the physical body without the eye to see—the ear to hear. The strength
+thus employed in meditation has, in fact, been the creative means by which
+these psycho-spiritual organs have been formed out of a previously
+unorganized psycho-spiritual being. But this which man thus creates for
+himself is also the first thing to be perceived by him. The first
+experience is therefore in a certain sense, a kind of “self-perception.”
+It belongs to the nature of spiritual training that the soul, through the
+self training which it gives itself at this point of its development,
+becomes fully conscious that the first thing it perceives in the world of
+imaginative forms, which appear as a result of the exercises described, is
+itself. It is true that these images make their appearance as a new world,
+but the soul must recognize that they are, however, at first nothing but
+the reflection of its own being, which has been strengthened by exercises.
+And it must not only recognize this by correct reasoning, but must have
+arrived at such a cultivation of the will that it is able at any time to
+put away and obliterate the images from the consciousness.
+
+The soul must be able to act with complete independence within these
+images. This is part of true spiritual training at this stage. If it could
+not do this, it would be in the same position, in the sphere of spiritual
+experiences, as a soul in the physical world which, on looking at an
+object, has its attention so arrested by it that it cannot look away. An
+exception to this possibility of obliteration is formed by a group of
+inner imaginative experiences which should _not_ be extinguished at this
+stage of spiritual training. They correspond to the inmost kernel of the
+soul’s being, and the occult student recognizes in those images that which
+forms the very essence of his being which passes through the various
+repeated earth lives. At this point the knowledge of repeated earth lives
+becomes an actual experience. In relation to everything else the
+before-mentioned independence of experience must prevail. And only after
+acquiring the faculty of obliterating experiences, is the spiritual outer
+world really approached. What is obliterated returns in another form, and
+is experienced as a spiritual outer reality. One feels that out of
+something indefinite one grows psychically into something definite. From
+this self-perception, one must then proceed to the observation of a
+psycho-spiritual outer world. This comes to pass when we can order our
+inner experience after the manner to be indicated in the following pages.
+
+At first, the soul of the occult student is feeble in all that appertains
+to a perception of the psycho-spiritual world; and he will therefore need
+all the inner energy he can summon in order, while meditating, to hold
+firm the symbols or other concepts which he has built up from the impulses
+of the sense-world. Should he, however, desire to attain to an actual
+observation of the higher world, he will not alone have to maintain his
+hold on these, he must also, after having done this, be able to remain in
+a condition in which not only no influences of the outer sense-world can
+affect the soul, but in which also the images above characterized shall
+have been effaced from his consciousness. Only now can that which has been
+previously formed by means of meditation enter the plane of his
+consciousness. The important point is that there should be at this stage
+sufficient soul force to spiritually perceive that which has thus been
+formed through meditation, so that it may not elude the observer’s
+attention, as is always the case if this inner energy is still
+insufficiently developed.
+
+That which is here evolved as a psycho-spiritual organism and which should
+be comprehended through self-perception, is delicate and subtle. The
+disturbing influences of the outer sense-world, however one may try to
+exclude them, are nevertheless great. It is not merely a question of those
+disturbances to which we are able to pay heed, but far more of those which
+in ordinary life are ever eluding our notice. But it is just through the
+very nature of man that a transitory condition in this respect becomes
+possible. What the soul, in its waking state, was powerless to effect,
+owing to the disturbances of the physical world, it is capable of
+achieving during sleep. One who gives himself up to serious meditation
+will, with the proper attention, become aware of a certain change in his
+sleep. He will feel that while sleeping, he is yet not quite asleep, but
+that his soul has times when, although asleep, still it is, in a certain
+way, active. During these conditions, nature wards off the influences of
+the outer world which the waking soul is not yet able to keep away of its
+own strength. When, however, the meditation exercises have taken effect,
+the soul, during sleep, detaches itself from unconsciousness, and becomes
+aware of the psycho-spiritual world. This can happen in two ways: the
+person may, while asleep, become aware that is is in another world, or he
+may, after awakening, remember that he has been in another world. But the
+former of these two feelings requires the greater degree of inner energy,
+for which reason the second is the more common among beginners in occult
+training. But it may gradually come to pass that the student will become
+aware of having been during the entire time of sleep in this other world,
+only emerging therefrom when he awakes. And his memory of beings and facts
+connected with this other world will become ever more and more distinct,
+thus showing that in one form or another he has now entered upon what one
+may call continuity of consciousness. (The continuation of consciousness
+during sleep.)
+
+Still, for this to be so, it is not necessary that man’s consciousness
+should _always_ continue during sleep. Much will already have been
+attained in the matter of the continuity of consciousness should the
+person, whose sleep is in general like that of the ordinary individual,
+have certain periods during his sleeping hours when he is aware of being
+in the psycho-spiritual world; or if, on awakening, he is able to remember
+such a condition of consciousness. It should, however, be borne in mind
+that what is here described is to be understood only as a transition
+state. It is well to pass through this state as a part of training; yet it
+should not be imagined that any conclusive views concerning the
+psycho-spiritual world may be gained from this transition state, for in
+this condition the soul is uncertain, and unable as yet to rely upon its
+own perceptions. But through such experiences the soul gathers ever more
+strength enabling it also during waking hours to ward off the disturbing
+influences of the physical outer and inner world and thus to attain
+psycho-spiritual observation. Then impressions through the senses no
+longer reach the soul; brain-fettered reason is silent and even the image
+of the meditation, through which one has only prepared oneself for
+spiritual vision, has been dropped from consciousness. Whatever is given
+out through occult science in this or that form should never originate in
+any psycho-spiritual observation other than that which is made with fully
+waking consciousness. The first experience is one in which the student can
+say to himself: Even should I now disregard everything that can come to me
+through impressions from the outer physical world, still I look upon my
+inner being not as upon one in which all activity has ceased, but I look
+upon a being which is self-conscious in a world of which I know nothing as
+long as I permit myself to be governed only by the impressions of ordinary
+reason and of the senses. The soul at this moment has the sensation that,
+in the manner described above, it has given birth to a new being as its
+own essential soul-kernel. And the being possesses totally different
+qualities from those which were previously present in the soul.
+
+The second experience of the soul is one in which man has his former
+being, like a second independent one, alongside of himself. That which had
+up to this time been imprisoned, evolves now into something we are able to
+confront; we feel, in fact, at certain times outside of what we have been
+accustomed to regard as our own being, as our own ego. It is as though one
+now lived in two egos,—one, which we have hitherto known; the other, a
+newly born being, superior to the first,—and we become aware that the
+former ego acquires a certain independence in its relationship to the
+second, just as the physical body has a certain measure of freedom in its
+relation to that first ego.
+
+This is an event of great importance, for through it man comes to know
+what it means to live in that world which he has been endeavoring to reach
+by means of training. It is this second, this new-born, ego which can be
+led to cognizance of the spiritual world, and in it can be developed that
+which has as much significance for the spiritual world as our sense organs
+have for the physical world of the senses. Should this development have
+attained to the requisite degree, the student will not only be aware of
+himself as a new-born ego, but he will recognize the spiritual facts and
+entities around him, just as he perceives the physical world through the
+action of his physical senses; and this is a third important experience.
+
+To meet properly this stage of spiritual training one must take into
+account that with the strengthening of the forces of the soul a degree of
+self-love and egoism appears with such intensity as is quite unknown in
+the ordinary life of the soul. It would be a mistake for anyone to think
+that it is only a case of ordinary self-love at this point. Self-love
+becomes so strong at this stage of development that it acquires the
+strength of a nature-force within the soul, and a vigorous training of the
+will is necessary in order to conquer this powerful egoism. This training
+of the will must go hand in hand with the rest of the spiritual training.
+A strong inclination exists to feel absolutely happy in a world which we
+have gradually created for ourselves. And we must be able to obliterate,
+in the manner above described, that to which we have previously devoted
+ourselves with all our powers. We must efface _ourselves_ in the
+imaginative world we have reached. But this effacement is opposed by the
+strongest impulses of egoism.
+
+The idea might easily arise that the exercises in spiritual training are
+something merely external which have no connection with the moral
+development of the soul. In this connection it must be said that the moral
+force necessary for the conquest of egoism, as described, cannot be gained
+unless the moral condition of the soul is brought to a corresponding
+stage. Progress in spiritual training is unthinkable unless moral progress
+takes place at the same time. The conquest of egoism is impossible without
+moral force. All talk of spiritual training not being at the same time
+moral training is certainly contrary to fact.
+
+Only he who passes through such an experience might advance the following
+objections: how can one be sure to be dealing with actualities, and not
+with mere fancies, visions or hallucinations, when he thinks he is having
+spiritual perceptions? Now the matter lies thus: every person, who has
+been systematically trained and who has arrived at the stage already
+characterized, will be in a position to note the difference between his
+own percept and a spiritual reality, just as well as a man endowed with
+sound sense knows the difference between the percept of a bar of hot iron
+and the actual presence of such a bar that he touches with his hand. The
+difference is determined by experience and by nothing else; and in the
+spiritual world, too, life is the touchstone. Just as we know that in the
+world of the senses an imagined bar of iron, however hot, will burn no
+one’s fingers, so does the trained occultist know whether he is passing
+through a spiritual experience merely in his imagination or whether his
+awakened spiritual organs of perceptions are impressed by actual facts or
+beings. The precautions to be taken during schooling, in order that the
+student may not fall a victim to such delusions will be dealt with in the
+following pages.
+
+It is of the greatest importance that the student should have attained to
+a certain very definite condition of the soul when the consciousness of
+the new-born ego commences. For through his ego, man is the ruler of his
+sensations, feelings, and conceptions, his impulses, desires, and
+passions. Observations and percepts cannot be left in the soul to follow
+their own devices; they must be regulated according to the laws of
+thought. And it is the ego, as it were, that controls these thought-laws,
+and by means of them brings order into the life of perception and thought.
+
+It is similar with regard to desires and passions, inclinations and
+impulses. The fundamental ethical laws become the guides of these forces
+of the soul, and by reason of the moral judgment, the ego becomes the
+soul’s guide within this domain. Now if a person detaches a higher ego
+from his ordinary ego, the latter becomes to a certain extent independent.
+That much life-power is now taken away from it as is needed for the use of
+that higher ego. But let us consider the case of a person who has not, as
+yet, developed certain ability and firmness in exercising the laws of
+thought and in the power of judgment, but who nevertheless desires to
+bring about the birth of his higher ego. He will be able to leave to his
+ordinary ego only as much thought capacity as he has previously developed.
+If the amount of well-ordered thinking is insufficient, then the ordinary
+ego which has now become independent, will certainly fall victim to
+confused, disordered, fantastic thoughts and judgment, and moreover, since
+in such a case the new-born ego must inevitably be weak also, the
+disordered lower ego will gain the upper hand, and the person will lose
+his ability for balanced judgment. Had he developed sufficient capability
+and firmness in logical thinking, he might have calmly left his ordinary
+ego to go its own way.
+
+In the ethical sphere it is precisely the same. Should a person not have
+attained firmness in the matter of his moral judgment, should he not have
+become sufficiently master over his inclinations, impulses, and passions,
+he will then render his ordinary ego independent while in a condition in
+which it will be overwhelmed by all these soul forces. It may then happen
+that the person will become worse through the birth of his higher ego than
+he was before. Had he waited to bring about this birth until he had
+sufficiently developed his ordinary self, attaining firmness in the matter
+of ethical judgment, stability of character, and depth of conscience, he
+would then have been in a position to have all these virtues left within
+that first ego when the birth of the second came about. Neglecting to do
+so, however, lays him open to the danger of losing his moral balance,
+which under the right course of training cannot happen.
+
+Two things must here be borne in mind. First, that the facts above related
+should be taken as seriously as possible; secondly, that, on the other
+hand, they should in no way deter one from entering upon such training.
+
+Anyone who has the firm intention of doing all in his power that may give
+confidence to the first ego in the execution of what it has to fulfil,
+need never be dismayed when the second ego becomes detached as the result
+of such spiritual training. Yet he must remember that the power of
+self-delusion in man is very great with regard to the belief that he has
+now reached the stage of “ripeness” for any special thing.
+
+During the spiritual training here described the student develops his
+thought-life to such an extent that he is not exposed to dangers which are
+often thought to be connected with training. This cultivation of thought
+brings about all the inner experiences that are necessary, but causes them
+to be so enacted that the soul lives through them without any injurious
+shocks. Without an adequate development of thought, these experiences may
+produce a feeling of great uncertainty in the soul. The method here
+emphasized calls forth experiences in such a way that they may produce all
+their effect and yet not cause serious shocks. By developing the life of
+thought the student becomes more of a _spectator_ of the experiences of
+his inner life, whereas without such thought-development he is in the very
+midst of the experience and is shaken by all the shocks incidental to it.
+
+Systematic training points out certain qualities which the student must
+acquire by means of exercises, in order to find the way to the higher
+worlds and especial stress is laid on the following,—control of the soul
+over its thoughts, its will, and its feelings. The manner in which this
+control is acquired through exercise has a dual aim. On the one hand, the
+soul by this practice acquires a firmness, reliance, and balance, which
+will not forsake it even after the birth of the second ego; and on the
+other hand, this latter ego is provided with strength and inner fortitude
+for its journey.
+
+What is required is that man’s thinking power shall in all domains conform
+to facts. In the physical world of the senses, life is the great teacher
+of the human ego with regard to reality. Were the soul to allow its
+thoughts to roam aimlessly hither and thither, it would soon be corrected
+by life, unless it were willing to enter into combat with it; the soul
+must conform its thoughts to the facts of life. Now, when man leads his
+thoughts away from the world of the physical senses, he misses the
+corrective influence of this latter. If his thought is not able to be its
+own mentor, it will be as unsteady as a will-o’-the-wisp. Consequently,
+the student’s thought must be exercised in such a way that its course and
+object are self-determined. Inner firmness and a capacity to concentrate
+strictly on one object: this is what such thinking must of itself
+engender. And for this reason the thought exercises should not be
+concerned with complicated objects or those foreign to life, but should,
+on the contrary, deal with those that are simple and familiar. Any one who
+succeeds in fixing his mind, over a period of several months and for a
+space of at least five minutes a day, on such ordinary objects as a pin or
+a lead pencil, excluding for the time being all other thoughts not
+concerned with the object under contemplation, will have accomplished much
+in the right direction. (A new article may be chosen each day, or the same
+one adhered to for the space of several days.)
+
+Even those who feel themselves to be “thinkers” need not despise this
+method of preparing themselves for occult training, because by fixing the
+attention for a time upon a really familiar object one may be sure that he
+will be thinking in accordance with facts, and one who asks himself the
+questions: “What are the constituent parts of a pencil?” “How are these
+materials prepared?” “How are they afterwards put together?” “When were
+pencils invented, etc.?” will surely be adapting his perceptions to
+realities more than he who meditates on the descent of man, or asks
+himself what life is.
+
+Simple thought exercises prepare us better for an adequate concept of the
+world in its Saturn, Sun, and Moon stages of development than those based
+on learned and complicated ideas. For the important thing is not at all
+just to think, but to think in conformity with facts by means of an inner
+force. Once one has been trained to accuracy by means of an obvious,
+physical sense process, the desire to think in conformity with facts will
+have become habitual, even if thought does not feel itself under the
+control of the physical sense-world and its laws; we then lose the
+tendency to let our thoughts drift about aimlessly.
+
+And as in the world of thought, so in the realm of the will, the soul must
+become the ruler. In the physical sense-world it is life that rules. It
+urges upon man this or that as a necessity, and the will feels itself
+constrained to satisfy these same wants. In following higher training, man
+must accustom himself to obey his own commands strictly, and those who
+acquire this habit will feel less and less inclined to desire what is of
+no moment. All that is unsatisfying and unstable in the life of the will
+comes from the desire for things of the possession of which we have formed
+no distinct concept. Discontent such as this may, when the higher ego is
+desirous of emerging from the soul, throw that person’s whole inner life
+into disorder; and it is a good exercise to give oneself for the space of
+several months some command to be carried out at a specified time of day:
+“To-day, at this or that particular hour, you will do this or that thing.”
+Thus we gradually become able to command the time at which a thing is to
+be done and the manner in which it is to be performed, so as to admit of
+its being accomplished with utmost exactitude. Thus we lift ourselves
+above the bad habit of saying, “I should like this,” and “I want the
+other,” while exercising no thought of the possibility of its
+accomplishment.
+
+In the second part of _Faust_, Goethe puts the following words into the
+mouth of a seeress: “Him I love who craves the impossible,” and Goethe
+himself, in his “Prose Proverbs,” says: “To live in the idea means
+treating the impossible as though ’t were possible.”
+
+Such sentiments must not be put forward as objections against what has
+here been stated, for the demands made by Goethe and his seeress (Manto)
+can be fulfilled only by those who have first educated themselves through
+desire for that which is possible, and have in so doing, arrived at being
+able, by means of their strong “will,” to treat the “impossible” in such a
+manner that through their willing it becomes transformed into the
+possible.
+
+A certain equanimity should pervade the soul of the occult student
+concerning the world of feeling. And to attain this result, it is
+necessary that the soul should have mastery over the expressions of joy
+and sorrow, pleasure and pain. But it is just concerning the acquisition
+of this faculty that some prejudice might arise: one might be afraid of
+becoming dull and indifferent if he does not “rejoice with them that do
+rejoice, and weep with them that weep.” Yet this is not what is meant.
+What is pleasurable _should_ rejoice the soul, and sorrow _should_ give it
+pain, but what the soul is to learn to achieve is control over the
+expression of joy and sorrow. If that is his aim, the student will become
+aware that, far from becoming “dull and unsympathetic,” he will be growing
+all the more receptive to the joy and sorrow around him. But it is true
+that the student will here find that he needs to watch himself carefully
+for a considerable time to be able to acquire the faculty indicated. He
+must be careful to see that he partakes of pain and pleasure to the full,
+yet without so giving himself up to either that he gives involuntary
+expression to it. It is not justified sorrow that should be suppressed,
+but the involuntary weeping; not the revulsion against a mean act, but the
+blind raging in anger; not the precaution against danger, but the
+senseless “being afraid,” etc.
+
+It is only by means of such exercises that the occult student can gain the
+inner calmness of soul necessary in order that, at the birth of the higher
+ego, the soul may not find itself as a kind of double, leading a second
+and unhealthy life alongside of the higher self. It is especially in these
+matters that we should not yield to self-deception. Some people may be of
+the opinion that they already possess in everyday life a certain degree of
+equanimity, and that they therefore stand in no need of such exercises;
+yet it is especially those who doubly need them. For it is quite possible
+to remain equable when surveying the things of this life, and then when
+ascending into the higher world to show evidences of a want of equanimity
+all the greater because it had only been held in check. For it should be
+emphatically understood that in the matter of occult training it is not so
+much a question of what we may already seem to possess, but of carefully
+and regularly practicing what we need. Contradictory as this phrase may
+appear, it is nevertheless true that though life may have trained us to
+this or to that, the qualities to serve us in occult training are those
+that we have acquired for ourselves. Should life have rendered us
+excitable, we must train ourselves to conquering this trait; yet if life
+has engendered in us equanimity, we should so rouse ourselves by our own
+efforts that the soul may be capable of responding to the impressions it
+receives. The man who cannot laugh at anything, has just as little control
+over his laughter as one who is perpetually giving way to uncontrolled
+laughter.
+
+Thought and feeling may be cultivated by yet another means, namely, by the
+acquirement of the characteristic known as positiveness. There is a
+beautiful legend in which it is related of Christ Jesus, that He, with
+others, passed the dead body of a dog. The others turned aside from the
+hideous sight, but Christ Jesus spoke admiringly of the creature’s
+beautiful teeth. One can, through practice, attain to the condition of
+mind in regard to the world, which is indicated in this legend. Error,
+vice, and ugliness should not deter the soul from seeing truth, goodness,
+and beauty, wherever they are to be found. Nor is this positiveness to be
+mistaken for want of judgment, or for deliberately closing the eyes to
+what is bad, false, and inferior. He who can admire the beautiful teeth of
+a decaying animal can also see that decaying corpse—yet the corpse does
+not hinder his observing the beauty of the teeth. Thus, though what is bad
+cannot be deemed good, nor error acclaimed as truth, we can yet train
+ourselves so that what is bad need not prevent us from recognizing what is
+good, nor need errors render us insensible to that which is true.
+
+Thought, combined with will, attains to a certain maturity if we strive
+never to allow what we have already experienced or learned to rob us of
+our unbiased receptiveness for new experiences. Such a thought as: “I have
+never heard that before; I don’t believe it!” should lose all significance
+where the occult student is concerned; indeed, he should endeavour, for a
+fixed period of time, to allow every thing and every creature to convey
+something new to his mind. Every breath of air, every leaf on the tree,
+the prattling of a child,—each and all will teach him something, provided
+he be willing to bring a different point of view to bear upon it from the
+one he has hitherto held.
+
+It may, of course, be possible to go too far in this particular, and we
+must not at any time lose sight of the experiences we have previously had.
+Indeed, what we experience in the present should be judged in accordance
+with the sum of our past experiences. These must be laid on one side of
+the scale, while on the other the occult student should place an
+inclination for ever gathering new knowledge. Above all, a belief in the
+possibility that new experiences may contradict the old.
+
+Thus we have enumerated those five qualities of the soul which the occult
+student in regular training, should acquire; control of the trend of his
+thoughts; control of the impulses of his will; equanimity in sorrow and
+joy; positiveness in his judgment of the world; and impartiality in his
+view of life. After giving consecutive periods of time to the acquiring of
+these qualities through continued practice, the student must go still
+further, and bring all these qualities into a harmonious whole within the
+soul, to achieve which, he will have to practice the exercises in twos and
+twos together, or three and one, simultaneously, so as to bring about the
+harmony desired.
+
+The exercises indicated above are thus given out by occult teaching
+because if faithfully carried out, they not only produce in the occult
+student what we have called above direct results, but they lead indirectly
+to much else that is needed on the path to the higher worlds. He who
+practices these exercises sufficiently will, while doing so, become aware
+of many a lack and many a failing in his own soul-life, and he will at the
+same time find in them the very means necessary to give strength and
+security to the intellect, to the emotional tendencies and to the
+character as well. He will assuredly need many additional exercises,
+according to his capacities, temperament, and character; these, however,
+will present themselves if the above be frequently carried out. Indeed,
+one will notice that the already indicated exercises, indirectly,
+gradually yield that which at first does not seem to be in them. A person
+endowed with but little self-confidence, for instance, finds in the course
+of time, that by persistent practice the needed confidence in himself has
+come about. And it is the same with many other soul qualities.(28)
+
+It is a matter of significance that the occult student is capable of
+raising these capabilities to ever higher degrees; and he must succeed in
+so controlling his thoughts and feelings that the soul will have power to
+maintain complete inner quietude for certain periods of time—periods
+during which he can keep out of his mind and heart all those things that
+in any way concern the outer everyday life, its joys and sorrows, its
+pleasures and cares, even its tasks and demands. At such a time nothing
+should be allowed entrance into the soul except what the soul itself
+admits. An abjection may easily be made to this. One might imagine that
+alienation must result if the student withdraws in heart and spirit from
+life and its duties for a certain part of the day. Yet in reality, this is
+by no means the case. For those who, in the above manner, give themselves
+up to periods of inner quietude and peace will find that out of these
+there grows such a fund of energy for fulfilling the outer duties of life
+that they are not only not less efficiently performed, but assuredly more
+so.
+
+It is of great benefit at such times to detach oneself entirely from
+thoughts of personal affairs, and to be able to raise oneself to that
+which affects not oneself alone, but all mankind. If he is then able to
+fill his soul with messages from a higher spiritual world, and if they
+have the power of enthralling his soul to as intense a degree as any
+personal concern or care, then indeed will his soul have gathered fruit of
+especial value.
+
+Those who thus exert themselves to regulate their soul-life will arrive at
+the possibility of a degree of self-observation that will permit them to
+review their personal affairs with the same tranquillity as those of
+others. Seeing one’s own experiences and one’s own joys and sorrows in the
+light in which those of another appear, is a good preparation for occult
+training. We bring this exercise gradually to the necessary stage, if,
+after the day’s work is over, we allow the pictures of the day’s
+occurrences to pass before the mind’s eye. We would then see ourselves
+within our own experiences as in a picture; in other words, we would look
+at ourselves in our daily life, as an outside observer.
+
+A certain practice in self-observation having been gained by concentrating
+the attention upon short divisions of the day’s experience, the student
+will become more and more expert in this kind of retrospect, continued
+practice enabling him to review the events of the whole day completely and
+quickly. It will become ever more and more the ideal of the occult student
+to assume such an attitude with regard to the events of life which
+confront him that he will be able to await their approach with absolute
+calm and inner confidence, no longer judging them by the state of his own
+soul but according to their own inner meaning and inner worth. And it is
+by looking to this ideal that he will create a condition of soul that will
+enable him to meditate profoundly, as described above, upon symbolical and
+other thoughts and feelings.
+
+The conditions here described must be fulfilled, because supersensible
+experience is built upon the foundation on which the student stands in his
+ordinary soul-life, before he enters the supersensible world. In a
+two-fold way, all supersensible experience is dependent upon the soul’s
+point of departure before entering that world. One who is not intent, from
+the outset, on making sound powers of judgment the foundation of his
+spiritual training will develop supersensible capacities which perceive
+the spiritual world inaccurately and incorrectly. To a certain extent his
+spiritual organs of perception will develop in the wrong way. And just as
+a man with a defective or diseased eye cannot see correctly in the
+sense-world, so it is not possible to have true perceptions with spiritual
+organs which are not built upon the foundation of sound powers of
+judgment. One who starts from an immoral state of soul rises into the
+spiritual worlds with his spiritual vision stupified and clouded. In
+regard to supersensible worlds he is like a person in the sense-world who
+makes observations in a state of lethargy. The latter, however, will not
+be able to make any statements of consequence, whereas the spiritual
+observer, even in his stupefaction, is more awake than a person in the
+ordinary state of consciousness, and the results of his observations will
+therefore be erroneous in regard to the spiritual world.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+The highest possibilities of imaginative cognition can be realized by
+supporting the aforesaid meditations by that which one might call
+“sense-free” thinking. Now when we formulate an idea based upon
+observations made in the physical sense-world, our thought is not free
+from sense-impressions. Yet it is not as though man could formulate only
+such ideas: human thought need not become void and meaningless simply
+because it is not filled with observations derived through the channels of
+the senses. The most direct and the safest way for the occult student to
+acquire this “sense-free” thinking, is to make the facts of the higher
+worlds presented by occult science, the subject of his thoughts. These
+facts cannot be observed by means of the physical senses; nevertheless,
+the student will find that he will be able to grasp them—if only he has
+enough patience and perseverance. No one can explore higher worlds, or
+make his own observations therein, without having been trained. But it is
+quite possible without training to understand everything which
+investigators communicate about those regions. Should anyone ask, “How can
+I accept on trust what the occultist tells me, being myself as yet unable
+to see it?”—such an objection would be groundless, for it is perfectly
+possible to arrive through mere reflective thinking at the sure conviction
+that the matters thus communicated are true.
+
+If a man is unable, through reflecting, to arrive at such a conviction,
+the reason is not that he cannot possibly “believe” something he cannot
+see, but simply because he has not as yet applied his powers of reflective
+thinking in a sufficiently unbiased, comprehensive and profound manner.
+
+In order to be clear on this point, it must be borne in mind that human
+thought, if it arouses itself to energetic activity, can understand more
+than it usually imagines possible. For in thought there is an inner
+essence which is in connection with the supersensible world. The soul is
+not usually conscious of this connection, because it is wont to train its
+faculty of thought only through the world of sense. On this account it
+thinks incomprehensible what is imparted to it from the supersensible
+world. What is thus communicated is, however, not only intelligible to
+thought which has been spiritually trained, but to any thinking which is
+fully conscious of its power and is willing to make use of it.
+
+By the persevering assimilation of what occult teachers are able to impart
+to us we habituate ourselves to a line of thought that is not derived from
+sense-observation, and we learn to recognize how, within the soul, one
+thought is allied to another, and how one thought calls forth another,
+even when the connection of ideas is not occasioned by any power of
+sense-observation. The essential point is that by this method we become
+aware of the fact that the world of thought possesses an inner life, and
+that while we are engaged in thought we are, indeed, in the realm of a
+supersensible living power. Thus we may say to ourselves: “There is
+something within me that develops an organism of thought; nevertheless, I
+am one with this something.” And thus in yielding to this sense-free
+thinking, we experience something like a being, which flows into our inner
+life, just as the qualities of the things of the senses flow into us
+through our physical organs when used for sense-observation.
+
+“Out there in space,” says the observer of the sense-world, “is a rose: it
+is not unfamiliar to me, for both scent and colour proclaim its presence.”
+And in like manner, when sense-free thought is working within us, we need
+only be sufficiently unbiased in order to be able to say: “Something real
+proclaims its presence to me, linking thought to thought and constituting
+a thought-organism”—only there is a difference to be noted between the
+communication coming to the observer from the outer world of the senses,
+and that which actually reaches the sense-free thinker. The former feels
+that he is standing without—in front of the rose—whereas he who has given
+himself up to thinking which is untrammelled by the senses will feel
+_within himself_ whatever thus proclaims its presence to him; he will feel
+himself one with it.
+
+Those who, more or less, unconsciously consider as beings only that which
+they can perceive as external objects, will, it is true, be unable to
+entertain the feeling that whatever has the nature of a being, can also
+manifest itself within man by his becoming one with it. In order to judge
+correctly one must be able to have the following inner experiences: one
+must learn to distinguish between the thought combinations created through
+one’s own volition, and those experienced without any voluntary exercise
+of the will. In the latter case, we may then say: I remain quite still
+within myself; I produce no trains of thought; I yield to that which
+“thinks within me.” Then we are fully justified in saying: Within me a
+being is acting, just as we are justified in saying that the rose acts
+upon us when we see a certain red, when we perceive a certain odor.
+
+Nor is there any contradiction in having derived the contents of our ideas
+from communications made by the occult seer. The ideas are, it is true
+already there when we devote ourselves to them; yet they cannot be
+“thought”, without in each case being created anew within the soul. The
+important point is that the occult teacher seeks to awaken in his hearers
+and readers the kind of thoughts which they must first call forth from
+within themselves, whereas he who describes some physical object indicates
+something that the listener or reader may observe within the sense-world.
+
+(The path which leads to sense-free thinking by means of the
+communications made by occult science is thoroughly safe. But there is
+also another method even safer and above all things more exact, yet for
+this very reason more difficult for the majority. This method is set forth
+in my two books, “_Goethe’s Conception of the World_” and “_The __
+Philosophy of Spiritual Activity_.” These writings set forth what human
+thought can achieve for itself, if the thinking is not under the influence
+of the physical sense impressions but relies merely upon itself. Then pure
+thinking works within man like a living being. At the same time nothing in
+the above-mentioned writings is derived from communications due to occult
+science itself, and yet it is shown that pure, self-reliant thinking can
+obtain information about the world, life and man.
+
+These writings therefore occupy a very important intermediate position
+between the actual cognition of the sense-world and that of the spiritual
+world. They present that which thinking can gain when it raises itself
+above sense-observation and yet does not enter into occult research.
+Anyone who allows these books to work upon his whole soul, already stands
+within the spiritual world, but it appears to him as a world of thought.
+Those who are in a position to allow this intermediate condition to act
+upon them, will be following a safe and sane path and can thus win for
+themselves a feeling concerning the higher worlds, which will for all
+future time ensure for them most abundant results.)
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+The object of meditating upon the above described symbolical concepts and
+feelings is, strictly speaking, the development of the higher organs of
+cognition within man’s astral body. They are in the first place created
+from the substance of the astral body. These new organs of observation
+establish a connection with a new world wherein man learns to know himself
+as a new ego.
+
+These new organs of perception are first of all to be distinguished from
+those of the physical sense-world by being _active_ organs. Whereas the
+eye and ear are passive, allowing light and sound to work upon them, it
+may be said of these perceptive organs of the soul and spirit that, while
+functioning they are in a perpetual state of activity, and that they seize
+hold of their objects and facts, as it were, in full consciousness. This
+gives rise to the feeling that psycho-spiritual cognition is a union
+with,—a “dwelling within,”—the corresponding facts.
+
+These separately evolving psycho-spiritual organs may be compared to
+“lotus flowers” corresponding to the appearance which they present to the
+clairvoyant consciousness, as they are formed from the substance of the
+astral body.(29)
+
+Very definite kinds of meditation act upon the astral body in such manner
+that certain psycho-spiritual organs, the so-called “lotus flowers,” are
+developed. Any proper meditation undertaken with the view of attaining to
+imaginative cognition has its effect upon one or another of these
+organs.(30)
+
+A regular course of training arranges and orders the separate exercises to
+be practised by the occult student, so that these organs may either
+simultaneously or consecutively attain their suitable development, and on
+this process the student will have to bring much patience and perseverance
+to bear. Those, indeed, who are possessed of no more than the average
+amount of patience with which man, under ordinary conditions of life is
+endowed, will not reach very far. For it takes a long—often a very long
+time indeed—before these organs have reached a point at which the occult
+student is able to use them for observing things in the higher worlds. At
+this point comes what is known as “illumination,” in contradistinction to
+the “preparation,” or “purification,” which consists in the practices
+undertaken for the formation of these organs. (The term “purification” is
+used because in order to reach certain phases of inner life, the pupil
+cleanses himself through the corresponding exercises, of that which
+belongs to the world of sense observation.)
+
+It is, however, quite possible that before actual illumination, the
+student may get repeated “flashes of light” from a higher world. These he
+should receive gratefully. Even these can make him a witness of the
+spiritual realms. Yet he must not falter should this never be vouchsafed
+him during his entire period of preparation, and should its consequent
+duration seem all too long to him. Indeed, those who yield to impatience
+“because they can as yet see nothing,” have not yet acquired the right
+attitude toward the higher worlds. Those alone will be in a position to
+grasp this who can view the exercises they undertake as an object in
+themselves. For this practice is in truth a working on something
+psycho-spiritual, namely, on their own astral body; even though they do
+not “see,” they can “feel” that they are working on the psycho-spiritual
+plane. Only when we have a preconceived idea of what we “wish to see,” are
+we unable to experience this feeling. In that case we may consider as
+nothing what is, in reality, of immeasurable importance. But one should
+observe minutely everything which one experiences while
+practicing,—experiences which are so fundamentally different from those of
+the sense-world. We shall then become aware that we cannot work upon our
+astral body as though it were some indifferent substance; but that in it
+there lives a totally different world of which the life of our senses does
+not inform us.
+
+Higher entities act upon the astral body in the same way in which the
+world of the physical senses acts upon the physical body, and we “come
+upon” that higher life in our own astral body, provided only we do not
+shut ourselves out from it. If we are perpetually saying: “I am aware of
+nothing,” then it is generally the case that we imagined that these
+experiences should appear thus and so; and because we do not see what we
+imagined we should see, we say, “I can see nothing.”
+
+However, he who is able to acquire the right attitude of mind with regard
+to his practice during training, will find more and more that he has
+something which he loves for its own sake and which, as an immeasurably
+important vital function, he can no longer do without. He will then know
+that through these very practices he is standing in the psycho-spiritual
+world and will await with patience and resignation what may further
+transpire. This attitude of mind of the student may best be expressed in
+such words as these: “I _will_ do all the exercises which have been
+assigned to me; for I know that in the fullness of time as much will come
+to me as I should receive; I do not ask for it impatiently, but I prepare
+myself to receive it.” On the other hand one should not raise the
+objection: The occult student, then, is expected perhaps for a long time
+to feel around in the dark, because he cannot know that he is on the right
+path with his exercises, before he obtains results. It is not true,
+however, that he must wait until the results prove to him the correctness
+of the exercises. If the attitude of the student is right, then the
+satisfaction which he experiences in the practice of these exercises, in
+itself carries the conviction that he is doing the right thing, and he
+does not need to wait for results to prove it. The correct practice of
+exercises in occult training brings with it a satisfaction that is not
+merely satisfaction, but conviction—the conviction that I am doing
+something which shows me that it is leading me forward in the right
+direction. Every occult student may have this conviction at any moment if
+he pays careful attention to his experiences. Should he not exercise such
+attention, he will simply pass by these experiences just as a wayfarer in
+profound thought does not notice the trees alongside of the road, though
+he would surely see them if he would but direct his attention to them.
+
+It is by no means desirable that results, other than those which are
+always due to such practice, should in any way be hastened. For such
+results might easily be only an infinitesimal part of what should really
+take place. Indeed, in the matter of occult development, partial results
+are, more often than not, the cause of considerable delay in complete
+development. Contact with such forms of spiritual life corresponding to
+partial development, tends to dull the perceptive faculties to the
+influences of those powers which would lead on to higher stages of
+development; while the benefit derived from such a “glimpse” of the
+spiritual world, is after all only a seeming one, because this glimpse
+cannot divulge the truth, but only deceptive illusions.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+The psycho-spiritual organs, the “lotus flowers,” shape themselves in such
+a manner that to clairvoyant consciousness they appear in the vicinity of
+particular physical organs of the body of the person undergoing training.
+From among these psycho-spiritual organs the following should be
+enumerated: that which is to be perceived between the eye-brows is the
+so-called two-petalled lotus flower; that in the region of the larynx is
+the sixteen-petalled lotus; in the region of the heart is to be found the
+twelve-petalled lotus flower and the fourth is near the navel. Others
+appear in close conjunction with other parts of the physical body.(31)
+
+The lotus flowers are formed in the astral body, and by the time one or
+the other has developed, we become conscious of them. We then feel that we
+can make use of them, and that by doing so we really enter a higher world.
+The impressions received of that world still resemble in many respects
+those of the physical senses; and one with imaginative cognition will be
+able to designate the new higher world as impressions of heat or cold,
+perceptions of sound or words, effects of light or color—because it is in
+this way that he perceives them. He is, however, conscious of the fact
+that these perceptions express something different in the imaginative
+world from what they do in the actual sense-world; and he recognizes that
+behind them lie causes which are not physical, but psycho-spiritual ones.
+
+Should he receive an impression of heat he will not, for instance,
+attribute this to a piece of hot iron, but will regard it as the emanation
+of some soul-process, which he has hitherto experienced only with his
+soul’s inner life. He knows that behind imaginative experiences exist
+psycho-spiritual things and processes just as behind physical perceptions
+we have physical entities and material facts.
+
+And yet this similarity, apparent between the world of imagination and the
+physical world, is modified by one important difference. There is
+something present in the physical world which, when met in the imaginative
+world, bears quite another appearance. In the former we are aware of a
+perpetual ebb and flow, an alternation between birth and death. But in the
+imaginative world there appears, in place of this phenomenon, a continual
+metamorphosis of the one into the other. In the physical world we see, for
+instance, how a plant fades away, but in the imaginative world there
+emerges, in proportion as the plant fades, another form, not physically
+discernible, into which the withering plant is gradually transformed. When
+once the plant has faded away completely, this form will have become fully
+developed in its place. Birth and death are conceptions which lose their
+value in the imaginative world, making way for a comprehension of the
+transmutation of the one into the other.
+
+This being the case, those truths concerning which we have already made
+certain communications in an earlier chapter of this book (see Chapter II,
+“The Nature of Man”) become accessible to the imaginative perception.
+Physical sense-perception is able to perceive only what takes place in the
+physical body, processes which are enacted within the “domain of birth and
+death.” The other principles of man’s being, namely, the etheric or vital
+body, the sentient body, and the ego, are subject to the law of
+transmutation, and the perception of them is unlocked by imaginative
+cognition. Any one who has advanced this far will observe that that which
+lives on under other conditions of being after death, detaches itself from
+the physical body.
+
+But development does not come to a standstill within the imaginative
+world. Anyone who would like to remain stationary in it, would, it is
+true, be able to note the entities in process of transmutation, but he
+would be unable to interpret the meaning of these processes of change. He
+would not be in a position to find his way about in this newly attained
+world. For the imaginative world is a realm of unrest—there is naught in
+it but movement and change; nowhere are there stationary points. Such
+points of rest are reached only by the person who, having transcended the
+stage of imaginative knowledge, has attained to that grade of development
+known to occult science as “understanding through inspiration.”
+
+It is not necessary for one seeking knowledge of the supersensible world
+to develop his capacities so that the imaginative cognition should have
+been acquired in full measure, before moving on to the stage of
+“inspiration.” His exercises may, indeed, be so regulated that two
+processes may go on simultaneously, one leading to imagination and the
+other to inspiration. The student will then in due time enter a higher
+world, in which he not only perceives, but where he can also find his way
+about, as it were, and which he becomes able to interpret. Progress, as a
+rule, consists in the occult student perceiving some apparitions of the
+imaginative world and becoming conscious, after a while, that he is
+beginning to get his bearings.
+
+Yet the world of inspiration is something quite new compared with the
+purely imaginative realm. By means of the latter we learn to know the
+transformation of one process into another; while through the former we
+come to recognize the inner qualities of ever changing beings. Imagination
+shows us the soul-expression of such beings; through inspiration we
+penetrate into their spiritual core. Above all, we become aware of a
+multiplicity of spiritual beings and of their relation to one another. In
+the physical sense-world we have also, of course, to do with a
+multiplicity of different beings, yet in the world of inspiration this
+multiplicity is of a different character. In that world each being
+sustains quite definite relations to all the other beings, not, however,
+as in the physical world through outer influence upon them, but through
+their essential inner nature.
+
+When we become aware of a being in the world of inspiration, no external
+impression made upon another is apparent, such as might be compared with
+the influence of one physical being upon another; a relation nevertheless
+exists which is purely the result of the inner constitution of the two
+beings. This relationship may be compared with that in which the separate
+sounds or letters of a word stand to one another in the physical world. If
+we take the word “man,” the impression made is due to a consonance of the
+letters, m-a-n. There is no impact nor other outer influence passing from
+the “m” to the “a,” but both letters sound together within “a whole,”
+owing to their very nature. This is why observations made in the world of
+inspirations can only be compared to reading and the observer sees the
+beings of this world like written characters which he must learn and whose
+inner relations must reveal themselves to him like a supersensible
+writing. Therefore occult science can call cognition through inspiration,
+figuratively, the “reading of the secret script.” How one may read by this
+“secret script” and how one can communicate what has thus been read will
+now be made clear by reference to previous chapters in this book. Man’s
+being was first described as composed of different principles. It was then
+further shown how the cosmos in which man is developing, passes through
+various conditions; those of Saturn, Sun, Moon, and Earth. The perception
+by means of which we are able on the one hand to discern the principles of
+the human being, and, on the other, the successive states of the Earth and
+its previous transformations, is revealed to the imaginative cognition.
+But it is now further necessary that the relations existing between the
+Saturn state and man’s physical body; between the Sun state and the
+etheric body, etc., be understood. It must be shown that even during the
+Saturn state the germ of man’s physical body came into existence, and that
+it has then further developed to its present form during the Sun, Moon,
+and Earth periods.
+
+It had to be shown for example, what changes took place in the human being
+owing to the separation of the sun from the earth, and also that something
+similar again took place in connection with the moon. We had, moreover, to
+make plain what contributed to the bringing about of such changes in
+mankind as those which took place in the Atlantean era, how they were
+manifested in the successive Indian, ancient Persian, Egyptian, and other
+periods. The description of this sequence of events is not the result of
+imaginative perception, but of inspirational cognition derived from the
+reading of the secret script. For such reading, the imaginative
+perceptions are like letters, or sounds, although such reading is not
+alone necessary for interpretations like the above. It would be impossible
+to comprehend the whole life-process of man by means of imaginative
+cognition alone. One might possibly be in a position to note how, in the
+process of dying, the psycho-spiritual principles detach themselves from
+what remains in the physical world, but it would be impossible to
+understand the connection between what happens to man after death and the
+preceding and following stages, were we unable to find our way through the
+facts obtained by imaginative cognition. Without inspirational knowledge
+the entire imaginative world would remain mere writing, at which we gaze
+but which we are unable to read.
+
+As the student proceeds from imagination to inspiration he will soon see
+how wrong it would be to neglect this understanding of the facts of the
+universe and limit himself only to those facts which, so to speak, touch
+his close personal interests. Indeed, those who are not initiated into
+these matters may be inclined to say: “The only thing that seems of any
+importance to me is that I should ascertain the fate of the human soul
+after death. If anyone can give me information upon that subject, it will
+suffice; but of what use is it for occult science to present to me such
+remote subjects as the Saturn and Sun states, or the separation of the
+moon and the sun, etc.?”
+
+Those, however, who have been properly instructed in these things will
+recognize that a true understanding of what they desire to learn could not
+be obtained without knowledge of these matters, which appear so
+unnecessary to them. A delineation of man’s states after death would
+remain utterly incomprehensible and valueless to one who is unable to
+connect it with ideas derived from those very far-off events. Even the
+most elementary observations of a clairvoyant necessitate his acquaintance
+with such things.
+
+When, for example, a plant passes from the blossom to a state of fruition,
+the clairvoyant observes a change in the astral being, which, while the
+plant is in blossom, has covered and surrounded the blossoming plant from
+above like a cloud. Had fructification not taken place, this astral being
+would have been changed into quite a different form from the one it now
+assumes in consequence of this fertilization. Now we understand the entire
+process thus clairvoyantly observed, if we have learned to comprehend our
+own nature through a knowledge of that great cosmic process, in which the
+earth and all its inhabitants were involved at the time of the separation
+from the sun. Before fertilization, the plant is in the same condition as
+was the whole earth before the sun separated from it. After the
+fertilization of the blossom, however, the condition of the plant is that
+of the earth after the separation of the Sun had taken place, while the
+moon-forces were still active in it.
+
+Those who have thoroughly assimilated the idea to be gained by a
+comprehension of this separation of the sun, will now be able to interpret
+correctly the significance of the process of plant fertilization, when it
+is said that “the plant previous to fructification is in a ‘sun state,’
+and afterward in the ‘moon state.’ ” Indeed, it may be said of even the
+smallest occurrence in the world that it can be fully understood only when
+the reflection of great cosmic events is recognized in it. Otherwise its
+inner nature remains just as unintelligible as Raphael’s Sistine Madonna
+would be for one who could see only a small blue speck, while the rest of
+it remained covered.
+
+Everything that happens to man is a reflection of all those great cosmic
+events that have to do with his existence. Those who wish to understand
+the observations made by clairvoyant consciousness of the phenomena taking
+place between birth and death, and again between death and a new birth,
+will be able to do so if they first acquire the faculty of interpreting
+imaginative observations by means of conceptions gained by reflecting upon
+great cosmic events. These contemplations, indeed, furnish the key to a
+comprehension of human life. Therefore the study of Saturn, Sun, and Moon
+are, from the standpoint of occult science, at the same time a study of
+man.
+
+Through inspiration one arrives at a knowledge of the relationships
+between the beings of the higher world, and a further stage of cognition
+makes it then possible to recognize the inner essential nature of these
+beings themselves. This stage of cognition is known to occult science as
+that of intuitive cognition.(32)
+
+Cognition of a sense-being implies standing outside of it, and judging it
+according to outer impressions. Intuitive cognition of a spiritual being
+implies being at one with it; uniting oneself with the inner nature of
+that being. Step by step, the occult student ascends toward such
+cognition. Imagination leads him no longer to consider phenomena as the
+external qualities of beings, but to recognize them as psycho-spiritual
+emanations; inspiration leads him further into the inner nature of these
+beings. Here we can again illustrate by means of the foregoing chapters
+what is the meaning of intuition. In those earlier chapters it has not
+only been stated how the progress of the Saturn, Sun and Moon evolutions
+proceeded; but also that beings took part, in widely different ways, in
+that progress, and mention was made of the Thrones or Spirits of Will, the
+Spirits of Wisdom, the Spirits of Motion, and so on. In connection with
+the earth’s development, reference was made to the Luciferian spirits and
+spirits of Ahriman. The structure of the world was traced back to those
+beings who took part in it. All knowledge pertaining to these beings is
+derived from intuitive cognition, which is also necessary, if we wish to
+understand man’s life.
+
+That which is released from the human physical body at death passes on
+through various states in the future. The more immediate conditions after
+death might, to some extent, be described by referring to imaginative
+cognition, but that which takes place when man has proceeded farther into
+that time lying between death and a new birth would be entirely
+incomprehensible to the imagination, did not inspiration come to its aid.
+For inspiration alone can disclose what can be revealed about man’s life
+after its purification in the “land of spirits.” We come to a point where
+inspiration is no longer adequate—where it reaches the limit of its
+possibilities. For there is a period in human development, between death
+and a new birth, in which the human being is accessible only to intuition.
+
+Yet this part of the human being is _always_ within man, and if we wish to
+understand it in its true inner nature we must also seek it, between birth
+and death, by means of intuition. Anyone attempting to fathom man by means
+of imagination and inspiration alone would miss the very innermost being,
+that which continues from incarnation to incarnation. It is therefore by
+intuitive cognition alone that adequate research concerning reincarnation
+and Karma becomes possible, and all genuine knowledge of these processes
+is derived from research undertaken by means of intuition. If a man wishes
+to know his own inner self, he can only do so by intuition; by its aid he
+becomes aware of what it is that moves onward within him from incarnation
+to incarnation; and should it fall to anyone’s lot to know something about
+his earlier incarnations, this can only take place through intuitive
+cognition.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+Cognition through inspiration and intuition is attainable only by means of
+psycho-spiritual exercises, and they resemble those meditations practiced
+for the attainment of imagination which have already been described.
+While, however, in exercises for the development of the imagination, a
+connection is set up with impressions belonging to the world of the
+physical senses, such connections gradually cease in the case of exercises
+for inspiration. In order to understand more clearly what must be done,
+let us recall once more the symbol of the “rosy cross.” When we meditate
+on this we have before us a picture, of which the component parts have
+been taken from the world of the senses: there is the black colour of the
+cross, the roses, etc., and yet the combination of those various parts
+into the “rosy cross” is not derived from the world of the senses. If the
+student now endeavours to banish from his consciousness both the black
+cross and the red roses, as pictures of sense-realities, only retaining in
+his soul that spiritual activity which has been used in putting these
+parts together, he will then have a means for a meditation that will
+gradually lead him on to inspiration. He should put the question to
+himself somewhat in the following manner: “What have I done inwardly to
+construct that symbol from cross and rose? What I did (an act of my own
+soul), I will retain within my hold; but the picture itself I will allow
+to fade away out of my consciousness. I shall then be able to feel within
+me all that my soul did in order to produce the picture, though I no
+longer recall the picture itself. I will now live wholly within my own
+activity that created the picture. I will not meditate upon a picture, but
+upon the powers of my own soul which are capable of creating pictures.”
+
+Such meditations must now be practised with various other symbols. This
+leads then to cognition through inspiration. Here is another example, that
+of meditating upon the growth and subsequent withering of a plant. Let the
+picture of a slowly growing plant arise in the soul, as it sprouts from
+the seed, unfolds leaf after leaf, then blossoms and fruits; then again as
+it begins to wither on to its complete dissolution. By the help of
+meditations on such a symbol as this, the student gradually attains a
+feeling concerning growth and decay of which the plant is but a symbol. If
+the exercises be persevered in continuously, the image of the
+transformation which underlies physical growth and decay can be evolved
+from this feeling.
+
+But if one wishes to attain the corresponding stage of inspiration, this
+exercise must be practised quite differently. Here one’s own activity of
+soul must be called to mind,—that which had obtained the conception of
+growth and decay from the image of the plant. The plant must now be
+allowed to vanish altogether from the consciousness, and the attention be
+concentrated entirely upon the student’s own inner activity. It is only
+such exercises as these that help us to rise to inspiration. At first the
+occult student will find it difficult to fully grasp how to set about such
+an exercise. This is because man is used to permitting his inner life to
+be governed by outward impressions, and thus falls immediately into
+uncertainty and wavering when now he must unfold in addition a soul life
+which has freed itself from all connections with outward impressions.
+
+Here the student must clearly understand that he should only undertake
+these exercises if along with them he cultivates everything that may lead
+to firmness and stability in his judgment, emotional life, and character;
+these precautions are even more necessary than when seeking to acquire the
+faculty of imagination. Should he take these precautions, he will be
+doubly successful, for, in the first place, he will not risk losing the
+balance of his personality through the exercises; and secondly, he will
+acquire the capacity of being really able to carry out what is demanded in
+these exercises. They will be deemed difficult only as long as one has not
+yet attained a particular attitude of soul, and certain feelings and
+sentiments. He who patiently and perseveringly cultivates within his soul
+such qualities as are favourable to the growth of supersensible cognition,
+will not be long in acquiring both the understanding and the faculty for
+these practices.
+
+Any one who can acquire the habit of frequently entering into the quiet of
+his own soul, and who, instead of brooding over himself, transforms and
+orders those experiences he has had in life, will gain much. For he will
+perceive that his thoughts and feelings become richer, if through memory
+he establishes a relationship between the different experiences of life.
+He will become aware that he gains stores of new knowledge not only
+through new impressions and new experiences, but also by letting the old
+ones be active within him.
+
+He who allows his experiences and his opinions free play, keeping himself
+with his sympathies and antipathies, personal interests and feelings
+entirely in the background, will prepare an especially fertile soil for
+supersensible cognition. He will in very truth be developing what may be
+called a rich inner life. But what is of primary importance is the balance
+and equilibrium of the qualities of the soul. People are very apt to
+become one-sided when indulging in certain activities of the soul. Thus,
+when a person has come to know the advantages of contemplation, and of
+dwelling upon pictures derived from his own thought-world, he is apt to
+develop a tendency to withdraw himself from the impressions of the outer
+world. Yet such a step only leads to parching and withering the inner
+life; and he will go farthest who manages to retain an unchecked
+receptivity for all impressions of the outer world, while possessing the
+power to withdraw within his own inner self. It is by no means necessary
+to think only of the so-called important events of life: every one, in
+every sphere of life, be his four walls ever so humble, will be possessed
+of experience enough, provided only his mind is truly receptive.
+Experiences need not be sought—they abound on every hand.
+
+Of particular importance is the way in which experience may be utilized by
+the human soul. For instance, one may make the discovery that someone whom
+he or another greatly reveres, has some quality that must be regarded as a
+flaw in his character. An experience of this kind may lead the person to
+whom it comes to thoughts which will tend toward one of two different
+directions. He may simply feel that he can never again regard the person
+in question with the same degree of veneration; or on the other hand, he
+may say to himself: “How has it been possible for this revered person to
+be burdened with such a failing? How can I present the matter to my mind
+so as to see in this failing not merely a fault, but something that is the
+outcome of his life, possibly even caused by his noble qualities?” Whoever
+can place the question thus before his own mind may, perhaps, arrive at
+the conclusion that his veneration for his friend need not suffer the
+least diminution, in spite of the failing that has come to light.
+
+Experiences of this nature will, each time they are met with, add
+something to our understanding of life. Yet it would certainly be a bad
+thing for one to allow himself to be tempted through this generous view of
+life, to excuse everything in those whom he happens to like, or to drop
+into the habit of ignoring every blamable action, in order thereby to seek
+some benefit to his own inner development. Blaming or excusing the
+mistakes of others merely as a result of an inner impulse, does not
+further our development. This can only happen if our action is governed by
+the particular case itself, regardless of what we may thereby gain or
+lose. It is absolutely true that we cannot learn by condemning a fault,
+but only by understanding it; but, at the same time, if, owing to
+understanding it, we exclude all disapproval of it, we likewise would not
+progress very far.
+
+Here, again, the important thing is to avoid one-sidedness, either in one
+direction or the other, and to establish harmony and balance of all
+qualities in the soul; and this is especially to be kept in mind in regard
+to one quality which is pre-eminently important to man’s development: the
+feeling of devotion. Those who can cultivate this feeling, or on whom
+nature herself has bestowed so inestimable a gift, have a good foundation
+for the powers of supersensible cognition. Those who in childhood and
+youth have been able to look up to certain persons with feelings of
+devoted admiration, beholding in them some high ideal, will already
+possess in the depths of their souls the soil in which supersensible
+cognition may flourish abundantly. And those who, possessed of the maturer
+judgment of later life, can direct their gaze upon the starry heavens and
+surrender themselves unreservedly to admiration of the revelations of the
+Higher Powers, are in a like manner ripening their senses for the
+acquisition of knowledge with regard to the supersensible worlds. So is it
+also with those who can admire the powers ruling over human life itself.
+It is by no means of small importance for a fully matured man to be able
+to feel veneration to the highest degree for other people whose worth he
+senses or recognizes. For it is only where veneration such as this is
+present that a vista of the higher worlds can be revealed. Those who
+possess no sense of reverence will never go very far in their attainment
+of cognition; for from those who decline to appreciate anything in this
+world, the essence of all things will assuredly be withheld.
+
+Nevertheless, any one who permits his feelings of reverence and devotion
+to kill his healthy self-consciousness and self-confidence, is guilty of
+sinning against the laws of balance and equilibrium. The occult student
+must work constantly in order to mature his own nature; then indeed he may
+well have confidence in his own personality, and believe that its powers
+are increasing more and more. Any one arriving at the right feeling in
+this respect will say to himself: “There are within me hidden powers, and
+I am able to call them forth from within. If, therefore, I see something
+which fills me with reverence because it is above me, I need no longer
+merely venerate it, but I may confidently assume that, if I develop all
+that is in me, I may raise myself to the level of the object of my
+veneration.”
+
+The more capable a man is of fixing his attention upon these events of
+life with which he is not directly familiar, the greater will be the
+possibility of providing himself with a foundation for development in
+higher worlds. The following example will make this evident. Let us assume
+that some one is placed in a position in which it rests with him either to
+do, or leave undone, a certain thing. His judgment bids him “Do this,”
+while at the same time there may be a certain indefinite something in his
+feelings which deters him from the deed. It may so happen that the person
+in question will pay no heed to this inexplicable something, carrying out
+the action in accordance with his judgment. But it may also be that the
+person so placed will yield to this inner impulse and not perform the act.
+Now, pursuing the matter further, he may find that mischief would have
+resulted from his following the dictates of his reason, and that a
+blessing awaited him through the omission of the act. An experience of
+this nature may lead a man’s thoughts into quite a definite channel, and
+then he will put the matter to himself in this way: “There is something
+within me that is a surer guide than that measure of judgment of which I
+am at present possessed: I must therefore retain an open mind toward this
+inner something, to the height of which my own capacity for judgment has
+not yet attained.”
+
+The soul derives much benefit when it directs its attention to occurrences
+in life such as these, for they demonstrate that man’s healthy
+premonitions bear something in them which is of greater moment than he,
+with his present degree of judgment, is able to perceive. Attention in
+this direction has the effect of enlarging the life of the soul. Yet here
+again certain peculiarities may arise which are of themselves dangerous.
+One who accustoms himself to a perpetual disregarding of his judgment,
+owing to this or that “premonition,” would easily become a shuttle-cock
+tossed at the mercy of every kind of undefined impulse; indeed, it is not
+a far cry from such habitual indecision to a state of absolute
+superstition.
+
+Every superstition is disastrous to the student of occult science. The
+possibility of gaining admission, by legitimate means, to the realms of
+the spiritual life must depend upon a careful exclusion of all
+superstition, phantasy, and dreaming. One who is pleased at having had a
+certain experience which cannot be grasped by human reason will not
+approach the spiritual world in the right manner. No partiality for the
+“inexplicable” will ever make one qualified for discipleship of the
+Spirit. Indeed the pupil should utterly discard the notion that a true
+mystic is one who is always ready to surmise the presence of what cannot
+be explained or explored. The right way is to be prepared to recognize on
+all hands hidden forces and hidden beings, yet at the same time to assume
+that what is “unexplored” today will be able to be explored when the
+requisite ability has been developed.
+
+There is a certain mood of soul which it is important for the pupil to
+maintain at every stage of his development. He should not let his urge for
+higher knowledge lead him to keep on aiming to get answers to particular
+questions. Rather should he continually be asking: How am I to develop the
+needed faculties within myself? For when by dint of patient inner work
+some faculty develops in him, he will receive the answer to some of his
+questions. Genuine pupils of the Spirit will always take pains to
+cultivate this attitude of soul. They will thereby be encouraged to work
+upon themselves, that they may become ever more and more mature in spirit,
+and they will abjure the desire to extort answers to particular questions.
+They will _wait_ until such time as the answers come.
+
+Here again, however, there is the possibility of a one-sidedness, which
+may prevent the pupil from going forward in the way he should. For at some
+moment he may quite rightly feel that _according to the measure of his
+powers_ he can answer for himself even questions of the highest order.
+Thus at every turn moderation and balance play an essential part in the
+life of the soul.
+
+Many more qualities of soul could be cited that may with advantage be
+fostered and developed, if the pupil is seriously wanting to work through
+a training for Inspiration; and in connection with every one of them we
+should find that emphasis is laid on the supreme importance of moderation
+and balance. These attributes of soul help the pupil to understand the
+exercises that are given for the attainment of Inspiration, and also make
+him capable of carrying them out.
+
+The exercises for Intuition demand from the pupil that he let disappear
+from consciousness not only the pictures to which he gave himself up in
+contemplation in order to arrive at Imaginative cognition, but also that
+meditating upon his own activity of soul, which he practiced for the
+attainment of Inspiration. This means that he is now to have in his soul
+literally nothing of what he has experienced hitherto, whether outwardly
+or inwardly. If, after discarding all outward and inward experience,
+nothing whatever is left in his consciousness _that is to say, if
+consciousness simply slips away from him and he sinks into
+unconsciousness_ then that will tell him that he is not yet ripe to
+undertake the exercises for Intuition and must continue working with those
+for Imagination and Inspiration. A time will come however when an effect
+will linger in the consciousness which can just as well be made the object
+of meditation, as were before those outer and inner impressions. This
+something is, however, of a very special nature, and in comparison with
+all previous experiences, it is something absolutely new. When it occurs,
+we recognize it as something we have never known before. It is a
+perception, just as an actual sound is a perception, that strikes upon the
+ear; yet it can enter the consciousness only through intuition, just as
+the sound can only enter the consciousness by way of the ear. Thus with
+intuition, the last remnants of the physical and sentient are stripped
+from man’s impressions, while the spiritual world begins to expand before
+the understanding in a form that has nothing in common with the
+characteristics of the world of the physical senses.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+Imaginative cognition is attained by developing the lotus flowers within
+the astral body. Through those exercises undertaken for the attainment of
+inspiration and intuition, particular movements, formations and currents
+which were previously absent, now appear in the human etheric or vital
+body. These are the very organs which enable man to “read the secret
+script,” and bring that which lies beyond it within his reach. For to the
+clairvoyant, the changes which occur in the etheric body of a person
+attaining to inspiration and intuition appear in the following manner.
+Near the physical heart a new center is forming in the etheric body, which
+develops into an etheric organ. From this organ, movements and currents
+flow toward different parts of the human body, in the most varied manner.
+The most important of these currents approach the lotus flowers, pass
+through them and their separate petals, and thence direct their course
+outward, pouring themselves into outer space in the form of rays. The more
+developed a person is, the greater will be the circumference around him in
+which these rays become discernible. This centre near the heart is not,
+however, formed at the very beginning, under correct training. It is first
+prepared. A temporary center is first formed in the head: this then moves
+down to the region of the larynx and is finally transferred into the
+region of the heart. Under an irregular course of development it would be
+possible for the organ in question to develop near the heart at the
+outset. In that case the student, instead of arriving in due course at
+adequate, tranquil clairvoyance by regular means, would run the risk of
+turning into a visionary and dreamer.
+
+Subsequent development enables the occult student to render these currents
+and organized parts of this etheric body independent of his physical body
+and to use them independently. The lotus flowers then serve him as
+instruments by which to move his etheric body. Yet, before this can take
+place, certain currents and radiations must come into action around his
+entire etheric body, surrounding this, as it were, with a fine network,
+thus encasing it as though it were a separate entity. When this has taken
+place, the movements and currents of the etheric body can without
+hindrance touch the outer psycho-spiritual world and unite with it so that
+outer psycho-spiritual occurrences and inner ones (those within the human
+etheric body) blend into one another. When this comes to pass, the moment
+has arrived when man can consciously experience the world of inspiration.
+This cognition takes place in a manner different from cognition of the
+physical sense-world. In this latter, we become aware of the world by
+means of our senses and form our ideas and concepts from these
+perceptions. But in the case of cognition through inspiration, this is not
+so.
+
+What is thus perceived is instantaneous; there is no thinking after the
+perception has taken place. That which in the case of physical
+sense-cognition is only afterward gained through the concept, is, in the
+case of inspiration, simultaneous with the perception. One would therefore
+become merged with the surrounding psycho-spiritual world, and be unable
+to differentiate oneself from it had not the fine network above alluded to
+been previously formed in the etheric body.
+
+When exercises for intuition are practiced, they not only affect the
+etheric body but extend their influence to the supersensible forces of the
+physical body. But it must not, of course, be imagined that effects are
+brought about in the physical body which are discernible to ordinary
+sense-observation, for these effects the clairvoyant alone is able to
+judge, and they have nothing to do with external powers of perception.
+They come as the result of a ripened consciousness, when this latter is
+able to have intuitional experiences, even though it has divested itself
+of all previous inner and outer experiences. The experiences of intuition
+are, however, subtle, delicate and intimate, in comparison with which the
+physical body, at its present stage of development, is coarse. For this
+reason, it offers a positive hindrance to the success of any exercises for
+attaining intuition. Nevertheless, should these be pursued with energy and
+perseverance, and with the requisite inner calm, they will ultimately
+overcome those powerful hindrances of the physical body. The occult
+student will become aware of this when he notices how, by degrees,
+particular actions of his physical body which hitherto had taken place
+without his own volition, now come under his control. He will also become
+aware that for a brief time he will feel the need, for instance, of so
+regulating his breathing (or some similar act) as to bring it into a kind
+of harmonious accord with whatever is being enacted within his soul, be it
+exercises or other forms of inner concentration.
+
+The ideal development would be that no exercises should be done by means
+of the physical body but that everything which has to take place within it
+should result only as a consequence of exercises for intuition. As,
+however, the physical body offers such powerful impediments, the training
+may permit of some alleviations. These consist in exercises which affect
+the physical body; yet everything in this domain that has not been
+directly imparted by the teacher, or those having knowledge and experience
+of these things, is fraught with danger. Such exercises, for instance,
+include a certain regulated process of breathing to be carried out for a
+very short space of time. These regulations of the breathing correspond in
+quite a definite way to particular laws of the psycho-spiritual world.
+Breathing is a physical process, and when this act is so carried out as to
+be the expression of a psycho-spiritual law, physical existence receives
+the direct stamp, as it were, of spirituality, and the physical matter is
+transformed.
+
+For this reason occult science is able to call the change due to such
+direct spiritual influence, a transmutation of the physical body, and this
+process represents what is called “working with the philosopher’s stone”
+by him who has a knowledge of these matters. He who knows these things,
+frees himself indeed from those concepts which have been limited by
+superstition, humbug and charlatanry. The significance of the phenomena
+does not become less to him who knows, just because, as a spiritual
+investigator, all superstition is foreign to him. When he has acquired a
+concept of a significant fact, he may be allowed to call it by its
+_correct name_ although that name has been fixed upon it as a result of
+misunderstanding, error and nonsense.
+
+Every true intuition is in fact a “working with the philosopher’s stone,”
+because each genuine intuition calls directly upon those powers which act
+from out the supersensible world, into the world of the senses.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+As the occult student climbs the path leading to cognition of the higher
+worlds, he becomes aware at a particular point that the cohesion of the
+powers of his own personality is assuming a different form from that which
+it possesses in the world of the physical senses. In the latter the ego
+brings about a uniform co-operation of the powers of the soul—primarily of
+thought, feeling and will. These three soul powers are actually, under
+normal conditions of human life, in perpetual relation one with another.
+For instance, we see a particular object in the external world, and it is
+pleasing or is displeasing to the soul; that is to say, the perception of
+the thing will be followed by a sense of either pleasure or displeasure.
+Possibly we may desire the object, or may have the impulse to alter it in
+some way or other; that is to say, desire and will associate themselves
+with perception and feeling. Now this association is due to the fact that
+the ego co-ordinates presentment (thinking), feeling, and willing, and in
+this way introduces order among the forces of the personality. This
+healthy arrangement would be interrupted should the ego prove itself
+powerless in this respect: if, for instance, the will went a different way
+from the feeling or thinking. No man would be in a healthy condition of
+mind who, while thinking this or that to be right, nevertheless wished to
+do something which he did not consider right.
+
+The same would hold good if a person desired, not the thing that pleased
+him, but that which displeased him. Now the person progressing toward
+higher cognition becomes aware that feeling, thinking, and willing do
+actually assume a certain independence; that, for example, a particular
+thought no longer urges him, as though of itself, to a certain condition
+of feeling and willing. The matter resolves itself thus: We may comprehend
+something correctly by means of thinking, but in order to arrive at a
+feeling or impulse of the will on the subject, we need a further
+independent impetus, coming from within ourselves. Thinking, feeling and
+willing no longer remain three forces, radiating from the ego as their
+common centre, but become, as it were, independent entities, just as
+though they were three separate personalities. For this reason, therefore,
+a person’s own ego must be strengthened, for not only must it introduce
+order among three powers, but the leadership and guidance of three
+entities have devolved upon it.
+
+And this is what is known to occult science as the cleavage of the
+personality. Here is once more clearly revealed how important it is to add
+to the exercises for higher training others for giving fixity and firmness
+to the judgment, and to the life of feeling and will. For if certainty and
+firmness are not brought into the higher world, it will at once be seen
+how weak the ego proves to be, and how it can be no fitting ruler over the
+powers of thought, feeling and will. In the presence of this weakness, the
+soul would be dragged by three different personalities in as many
+directions, and its inner individual separateness would cease. But should
+the development of the occult student proceed on the right lines, this
+multiplication of himself, so to speak, will prove to be a real step
+forward, and he will nevertheless continue, as a new ego, to be the strong
+ruler over the independent entities which now make up his soul.
+
+In the subsequent course of development this division or cleavage is
+carried further; thought, now functioning independently, arouses the
+activities of a fourth distinct psycho-spiritual being; one that may be
+described as a direct influx into the individual, of currents which bear a
+resemblance to thoughts. The entire world then appears as
+thought-structure, confronting man just like the plant and animal worlds
+in the realm of the physical senses. In the same manner feeling and will,
+which have become independent, stimulate two other powers within the soul
+to work in it as separate entities. And yet a seventh power and entity
+must be added, which resembles the ego itself. Thus man, on reaching a
+particular stage of development, finds himself to be composed of seven
+entities, all of which he has to guide and control.
+
+The whole of this experience becomes associated with a further one. Before
+entering the supersensible world, thinking, feeling, and willing were
+known to man merely as inner soul-experiences. But as soon as he enters
+the supersensible world he becomes aware of things which do not express
+physical sense realities, but psycho-spiritual realities. Behind the
+characteristics of the new world of which he has become aware, he now
+perceives spiritual beings. These now present themselves to him as an
+external world, just as stones, plants and animals in the physical sense
+world, have impressed his senses. Now the occult student is able to
+observe an important difference between the spiritual world unfolding
+itself before him and the world he has hitherto been accustomed to
+recognize by means of his physical senses. A plant of the sense-world
+remains what it is, whatever man’s soul may think or feel about it. This
+is not the case, however, with the images of the psycho-spiritual world,
+for these change according to man’s own thoughts and feelings. Man stamps
+upon them an impression which is the result of his own being.
+
+Let us imagine a particular picture presenting itself to man in the
+imaginative world. As long as he maintains indifference toward it, it will
+continue to show a particular form. As soon, however, as he is moved by
+feelings of like or dislike with regard to it, its form will change.
+Pictures, therefore, at first present not only something independent and
+external to man, but they reflect also what man himself is. These pictures
+are permeated through and through with man’s own being. This falls like a
+veil over the other beings. In this case man, even if confronted by a real
+being, does not see this, but sees what he himself has created. Thus he
+may have something true before him, and yet see what is false. Indeed,
+this is not only the case in respect to what man has observed concerning
+his own being, but everything that is in him impresses itself upon the
+spiritual world.
+
+If, for example, a person has secret inclinations, which owing to
+education and character are precluded from revealing themselves in life,
+those inclinations will, nevertheless, take effect in the psycho-spiritual
+world, which is thus colored in a peculiar way, due to that person’s
+being, quite irrespective of how much he may or may not know of his own
+being. And in order to be able to advance beyond this stage of
+development, it becomes necessary that man should learn to distinguish
+between himself and the spiritual world around him. It is necessary that
+he should learn to eliminate all the effects produced by his own nature
+upon the surrounding psycho-spiritual world. This can be done only by
+acquiring a knowledge of what we ourselves take with us into this new
+world. It is therefore primarily a question of self-knowledge, in order
+that we may become able to perceive clearly the surrounding
+psycho-spiritual world. It is true that certain facts of human development
+entail such self-knowledge as must naturally be acquired when one enters
+higher worlds. In the ordinary world of the physical senses man develops
+his ego, his self-consciousness, and this ego then acts as a point of
+attraction for all that appertains to man. All personal propensities,
+sympathies, antipathies, passions, opinions, etc., possessed by a person,
+group themselves, as it were, around this ego, and it is this ego likewise
+to which human Karma is attached. Were we able to see this ego unveiled,
+it would also be possible to see just what blows of fate it must yet
+endure in this and future incarnations, as a result of its life in
+previous incarnations and the qualities acquired. Encumbered as it is with
+all this, the ego must be the first picture that presents itself to the
+human soul, when ascending into the psycho-spiritual world. This double of
+the human being, in accordance with a law of the spiritual world, is bound
+to be his first impression in that world. It is easy to explain this
+fundamental law to ourselves, if we consider the following. In the life of
+the physical senses man is cognizant of himself only so far as he is
+inwardly conscious of himself in his thinking, feeling, and willing. This
+cognition is an inner one; it does not present itself to him externally,
+as do stones, plants and animals; but even through inner experiences, man
+learns to know himself only partially, for he has within him something
+that prevents deep self-knowledge, namely, the impulse to immediately
+transform this quality, when through self-cognition he is forced to admit
+its presence and concerning which he is unwilling to deceive himself.
+
+If he did not yield to this impulse, but simply turned his attention away
+from himself—remaining as he is—he would naturally deprive himself of even
+the possibility of knowing himself in regard to that particular matter.
+Yet should he “explore” himself, facing his characteristics without
+self-deception, he would either be able to improve them, or in his present
+condition of life he would be unable to do so. In the latter case a
+feeling would steal over his soul which we must designate a feeling of
+shame. Indeed, this is the way in which man’s sound nature acts; it
+experiences through self-knowledge various feelings of shame. Even in
+ordinary life this feeling has a certain definite effect. A healthy-minded
+person will take care that that which fills him with this feeling does not
+express itself outwardly or manifest itself in deeds. Thus the sense of
+shame is a force urging man to conceal something within himself, not
+allowing it to be outwardly apparent.
+
+If we consider this well, we shall find it possible to understand why
+occult science should ascribe more far-reaching effects to another inner
+experience of the soul, very closely allied to this feeling of shame.
+Occult science finds that within the hidden depths of the soul a kind of
+secret feeling of shame exists, of which man in his life of the physical
+senses is unaware. Yet this secret feeling acts much in the same way as
+the conscious feeling of shame of ordinary life to which we have alluded;
+it prevents man’s inmost being from confronting him in a recognizable
+image, or double. Were this feeling not present, man would see himself as
+he is in very truth; not only would he experience his thoughts, ideas,
+feelings and decisions inwardly, but he would perceive these as he now
+perceives stones, animals and plants.
+
+This feeling, therefore, is that which veils man from himself, and at the
+same time hides from him the entire spiritual world. For owing to this
+veiling of man’s inner self, he becomes unable to perceive those things by
+means of which he is to develop organs for penetrating into the
+psycho-spiritual world; he becomes unable to so transform his own being as
+to render it capable of obtaining spiritual organs of perception.
+
+If man aims however to form these organs of perception through correct
+training, that which he himself really is appears before him as the first
+impression. He perceives his double. This self-recognition is inseparable
+from perception of the rest of the psycho-spiritual world. In the everyday
+life of the physical world the feeling of shame here described acts in
+such a manner as to be perpetually closing the door which leads into the
+psycho-spiritual world. If man would take but a single step in order to
+penetrate into that world, this instantly appearing but unconscious
+feeling of shame, conceals that portion of the psycho-spiritual world
+which would reveal itself. The exercises here described do, however,
+unlock this world: and it so happens that the above-mentioned hidden
+feeling acts as a great benefactor to man, for all that we may have
+gained, apart from occult training, in the matter of judgment, feeling and
+character, is insufficient to support us when confronted by our own being
+in its true form; its apparition would rob us of all feeling of selfhood,
+self-reliance and self-consciousness. And that this may not happen,
+provision must be made for cultivating sound judgment, good feeling and
+character, along with the exercises given for the attainment of higher
+knowledge.
+
+A correct method of tuition teaches the student as much of occult science
+as will, in combination with the many means provided for self-knowledge
+and self-observation, enable him to meet his double with assured strength.
+It will then appear to the student that he sees, in another form, a
+picture of the imaginative world with which he has already become
+acquainted in the physical world. Anyone who has first learned in the
+physical world, by means of his understanding, to apprehend rightly the
+law of Karma, is not likely to be greatly frightened when he sees his fate
+traced upon the image of his double. Anyone who, by means of his own
+powers of judgment, has made himself acquainted with the evolution of the
+universe, and the development of the human race, and who is aware that at
+a particular epoch of this development the powers of Lucifer penetrated
+into the human soul, will have little difficulty in enduring the sight of
+the image of his own individuality when he knows that it includes those
+Luciferian powers and all their accumulated effects.
+
+This will suffice to show how necessary it is that no one should demand
+admission into the spiritual world before having learned to understand
+certain truths concerning it; learning them by means of his own judgment,
+as developed in this world of the physical senses. All that has been said
+in this book previous to the chapter concerning “Perception of the higher
+worlds,” should have been assimilated by the student in the course of his
+regular development, by means of his ordinary judgment, before he has any
+desire to seek entrance himself into the supersensible worlds.
+
+Where the training has been such as to pay little heed to firmness and
+surety of judgment, and to the life of feeling and character, it may
+happen that the student will approach the higher world before being
+possessed of the necessary inner capacities. The meeting with his double
+would in this case overwhelm him. But what might also happen is that the
+person introduced into the supersensible world then would be totally
+unable to recognize this world in its true form, for it would be
+impossible for him to differentiate between what he sees in the things,
+and what they really are. For this distinction becomes possible only when
+a person himself has beheld the image of his own being and becomes able to
+separate from his surroundings everything which proceeds from his inner
+being.
+
+In respect to life in the world of physical sense, man’s double becomes at
+once visible through the already mentioned feeling of shame when man nears
+the psycho-spiritual world, and in so doing, it also conceals the whole of
+that world. The double stands before the entrance as a “guardian,” denying
+admission to all who are as yet unfit, and it is therefore designated in
+occult science as the “guardian of the threshold of the psycho-spiritual
+world.” However, we may call it the “lesser guardian,” for there is
+another, of whom we shall speak later.
+
+And besides this meeting with his double on entering the supersensible
+world as here described, man encounters the Guardian of the Threshold when
+he passes the portals of physical death, and it gradually reveals itself
+during that psycho-spiritual development which takes place between death
+and a new birth. However, the encounter can in no wise crush us, for we
+then know of other worlds of which we are ignorant during the life between
+birth and death. A person entering the psycho-spiritual world without
+having encountered the Guardian of the Threshold would be liable to fall a
+prey to one delusion after another. For he would never be able to
+distinguish between that which he himself brings into that world and what
+really belongs to it. But correct training should lead the student into
+the domain of truth, not of error, and with such training the meeting
+must, at one time or another, inevitably take place, for it is the one
+indispensable precaution against the possibilities of deception and
+phantasm in the observation of supersensible worlds. It is one of the most
+indispensable precautions to be taken by every occult student, to work
+carefully upon himself in order not to become a visionary, subject to
+every possible deception and self-deception, suggestion and
+auto-suggestion. Wherever correct occult training is followed, the causes
+of such deceptions are destroyed at their source. It would of course be
+impossible to speak here exhaustively of the many details to be included
+in such precautions, and we can only indicate in general the underlying
+principles. The illusions to be taken into account arise from two sources.
+In part they proceed from the fact that our own soul-being colors reality.
+In the ordinary life of the physical sense-world, the danger arising from
+this source of deception is comparatively small, because here the outer
+world always obtrudes itself upon the observer in its own sharp outline,
+no matter how much the observer is inclined to color it according to his
+wishes and interests. As soon, however, as we enter the imaginative world,
+the images are changed by such wishes and interests, and we then have
+actually before us that which we ourselves have formed or, at any rate,
+helped to form. Now, since through this meeting with the Guardian of the
+Threshold the occult student becomes aware of everything within him, of
+that which he can take with him into the psycho-spiritual world, this
+source of delusion is removed, and the preparation which the occult
+student undergoes prior to his entering that world is in itself calculated
+to accustom him to exclude himself—even in matters appertaining to the
+physical world—when making his observations, thus allowing things and
+occurrences to speak for themselves. Any one who has sufficiently
+practiced these preparatory exercises may await this meeting with the
+Guardian of the Threshold in all tranquillity; by this meeting he will be
+definitely tested whether he is now really capable of putting aside his
+own being even when confronting the psycho-spiritual world.
+
+In addition to this there is another source of delusion. This becomes
+apparent when we place the wrong interpretation upon an impression we
+receive. We may illustrate it by means of a very simple example taken from
+the world of the physical senses. It is the delusion we may encounter when
+sitting in a railway carriage; we _think_ the trees are moving in the
+reverse direction to the train, whereas in fact we ourselves are moving
+with the train. Although there are many cases in which such illusions
+occurring in the physical world are more difficult to correct than the
+simple one we have mentioned, yet it is easy to see that, even within that
+world, means may be found for getting rid of those delusions if a person
+of sound judgment brings everything to bear upon the matter which may help
+to clear it up.
+
+But as soon as we penetrate into the psycho-spiritual world such
+elucidations become less easy. In the world of sense, facts are not
+altered by human delusions about them; it is therefore possible to correct
+a delusion by unprejudiced observation of facts. But in the supersensible
+world this is not immediately possible. If we desire to study a
+supersensible occurrence and approach it with the wrong judgment, we then
+carry that wrong judgment over into the thing itself, and it becomes so
+interwoven with the thing, that the two cannot be easily distinguished.
+The error then is not in the person and the correct fact external to him,
+but the error will have become a component part of the external fact. It
+cannot therefore be cleared up simply by unprejudiced observation of the
+fact. This is enough to indicate an extremely fertile source of illusion
+and deception for one who would venture to approach the supersensible
+world without adequate preparation.
+
+As the occult student has now acquired the faculty to exclude those
+illusions originating from the coloring of the supersensible
+world-phenomena with his own being, so must he now acquire the faculty of
+making ineffective the second source of illusions mentioned above.
+
+Only after the meeting with his double, can he eliminate what comes from
+himself and thus he will be able to remove the second source of delusion
+when he has acquired the faculty for judging by the very nature of a fact
+seen in the supersensible world, whether it is a reality or an illusion.
+Now if the illusions were of precisely the same appearance as the
+realities, differentiation would be impossible. But this is not the case.
+Illusions of the supersensible world have in themselves qualities which
+distinguish them definitely from the realities, and the important thing is
+for the occult student to know by what qualities he may be able to
+recognize those realities.
+
+Nothing seems more natural than that those ignorant of occult training
+should say: “How, then, is it at all possible to guard against delusions,
+since their sources are so numerous?” And further: “Can an occult student
+ever be safe from the possibility that all his so-called higher
+experiences may not turn out to be based on mere deception and
+self-deception (suggestion and auto-suggestion)?” Any one advancing these
+objections ignores the fact that all true occult training proceeds in such
+a manner as to remove those sources of delusion. In the first place, the
+occult student during his preparation, will have become possessed of
+enough knowledge about all that which may lead to delusion and
+self-delusion, that he will be in a position to protect himself against
+them. He has, in this respect, an opportunity, like that of no other human
+being, to render himself sober and capable of sound judgment for the
+journey of life. Everything he learns teaches him not to rely upon vague
+presentiments and premonitions. Training makes him as cautious as
+possible, and, in addition to this, all true training leads in the first
+place to concepts of the great cosmic events, to matters, therefore, which
+necessitate the exertion of the judgment, a process by which this faculty
+is at the same time rendered keener and more refined. But those who
+decline to occupy themselves with these remote subjects, and prefer
+keeping the revelations nearer at hand, might miss the strengthening of
+that sound power of judgment which gives certainty in distinguishing
+between illusion and reality. Yet even this is not the most important
+thing, but the exercises themselves, carried out through a systematic
+course of occult training. These must be so arranged that the
+consciousness of the student is enabled during meditation to scan minutely
+all that passes within his soul. In order to bring about imagination, the
+first thing to be done is to form a symbol. In this there are still
+elements taken from external observation; it is not only man who
+participates in their content, he himself does not produce them. Therefore
+he may deceive himself concerning them and assign their origin to wrong
+sources. But when the occult student proceeds to the exercises for
+inspiration, he drops this content from his consciousness and immerses
+himself only in the soul-activity which formed the symbol. Even here error
+is still possible: education and study etc., have induced a particular
+kind of soul-activity in man. He is unable to know everything about the
+origin of this activity. Now, however, the occult student removes this,
+his own soul-activity, from his consciousness; if then something remains,
+nothing adheres to it that cannot easily be reviewed; nothing can intrude
+itself in respect to its entire content that cannot easily be judged.
+
+In his intuition, therefore, the occult student possesses something which
+shows him the pure, clear reality of the psycho-spiritual world. And if he
+applies this recognized test to all that meets his observation in the
+realm of psycho-spiritual realities, he will be well able to distinguish
+appearance from reality. He may also feel sure that the application of
+this law provides just as effectually against delusions in the spiritual
+world as does the knowledge in the physical world that an _imaginary_
+piece of red-hot iron cannot burn him.
+
+It is obvious that this test applies only to our own experiences in the
+supersensible world, and not to communications made to us which we have to
+apprehend by means of our physical understanding and our healthy sense of
+truth. The occult student should exert himself to draw a distinct line of
+demarcation between the knowledge he acquires by the one means, and by the
+other. He should be ready on one the hand to accept communications made to
+him regarding the higher worlds, and should seek to understand them by
+using his powers of judgment. When, however, he is confronted by an
+“experience,” which he may so name because it is due to personal
+observation, he will first carefully test the same to ascertain whether it
+possesses exactly those characteristics which he has learned to recognize
+by means of infallible intuition.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+The meeting with the Guardian of the Threshold being over, the occult
+student will have to face other new experiences, and the first thing that
+he will become aware of is the inner connection which exists between this
+Guardian of the Threshold and that soul-power we have already
+characterized, when describing the cleavage of personality, as being the
+seventh power to resolve itself into an independent entity. This seventh
+entity is, indeed, in certain respects no other than the double, or
+Guardian of the Threshold itself, and it lays a particular task upon the
+student. Namely, that which he is in his lower self and which now appears
+to him in the image, he must guide and lead by means of the new-born
+higher self. This will result in a sort of battle with this double, which
+will continually strive for the upper hand. Now to establish the right
+relationship to it, to allow it to do nothing except what takes place
+under the influence of the new-born ego, this is what strengthens and
+fortifies man’s forces.
+
+This matter of self-cognition is, in certain respects, different in the
+higher worlds from what it is in the physical sense-world. For whereas in
+the latter, self-cognition is only an inner experience, the newly born
+self immediately presents itself as an outward psycho-spiritual
+apparition. We see our new-born self before us like another being, yet we
+cannot perceive it in its entirety, for, whatever the stage to which we
+may have climbed on our journey to the supersensible worlds, there will
+always be still higher stages which will enable us to perceive more and
+more of our “higher self.” It can therefore only partially reveal itself
+to the student at any particular stage. Having once caught a glimpse of
+this higher self, man feels a tremendous temptation to look upon it in the
+same manner in which he is accustomed to regard the things of the physical
+sense-world. And yet this temptation is salutary; it is indeed necessary,
+if man’s development is to proceed in the right manner. The student must
+here note what it is that appears as his double, as the Guardian of the
+Threshold, and place it by the side of the higher self, in order that he
+may rightly observe the disparity between what he is and what he is to
+become. But while thus engaged in observation he will find that the
+Guardian of the Threshold will assume quite a different aspect, for it
+will now reveal itself as a picture of all the _obstacles_ which oppose
+the development of the higher ego, and he then becomes aware of what a
+load he drags about with him in his ordinary ego. And should the student’s
+preparation not have rendered him strong enough to be able to say: “I will
+not remain at this point, but will persistently work my way upward toward
+the higher ego,” he will grow weak and will shrink back dismayed before
+the labor that lies before him. He has plunged into the psycho-spiritual
+world, but gives up working his way farther, and becomes a captive to that
+image which, as Guardian of the Threshold, now confronts the soul. And the
+remarkable thing here is that the person so situated will have no feeling
+of being a captive. He will, on the contrary, think he is going through
+quite a different experience, for the image called forth by the Guardian
+of the Threshold may be such as to awaken in the soul of the observer the
+impression that in the pictures which appear at this stage of development
+he has before him the whole universe in its entirety—the impression of
+having attained to the summit of all knowledge, and of there being,
+therefore, nothing left to strive after. Therefore, instead of feeling
+himself a captive, the student would believe himself rich beyond all
+measure, and in possession of all the secrets of the universe. Nor need
+this experience fill one with surprise, though it be the reverse of the
+facts, for we must remember that by the time these experiences are felt,
+we are already standing within the psycho-spiritual world, and that the
+special peculiarity of this world is that it reverses events—a fact which
+has already been alluded to in our consideration of life after death.
+
+The image seen by the occult student at this stage of development shows
+him a different aspect from that in which the Guardian of the Threshold
+first revealed itself. In the double first mentioned, were to be seen all
+those qualities which, as the result of the influence of Lucifer, are
+possessed by man’s ordinary ego. But in the course of human development,
+another power has, in consequence of Lucifer’s influence, also been drawn
+into the human soul; this is known as the force of Ahriman. It is this
+force that, during his physical existence, prevents man from becoming
+aware of those psycho-spiritual beings which lie behind the surface of the
+external world. All that man’s soul has become under the influence of this
+force, may be discerned in the image revealing itself during the
+experience just described. Those who have been sufficiently prepared for
+this experience will, when thus confronted, be able to assign to it its
+true meaning, and then another form will soon become visible—one we may
+describe as the “greater Guardian of the Threshold.” This one will tell
+the student not to rest content with the stage to which he has attained,
+but to work on energetically. It will call forth in him the consciousness
+that the world he has conquered will only become a truth, and not an
+illusion, if the work thus begun be continued in a corresponding manner.
+Those, however, who have gone through incorrect occult training and would
+approach this meeting unprepared, would then experience something in their
+souls when they come to the “greater Guardian of the Threshold,” which can
+only be described as a “feeling of inexpressible fright”, of “boundless
+fear.”
+
+Just as the meeting with the “lesser Guardian” gives the occult student
+the opportunity of judging whether or not he is proof against delusions
+such as might arise through interweaving his own personality with the
+supersensible world, so too must he be able to prove from the experiences
+which finally lead to the “greater Guardian,” whether he is able to
+withstand those illusions which are to be traced to the second source
+mentioned farther back in this chapter. Should he be proof against the
+powerful illusion by which the world of images to which he has attained,
+is falsely displayed to him as a rich possession, when actually he is only
+a captive, then he is guarded also against the danger of mistaking
+appearance for reality during the further course of his development.
+
+To a certain degree the Guardian of the Threshold will assume a different
+form in the case of each individual. The meeting with him corresponds
+exactly to the way in which the personal element in supersensible
+observations is overcome, and therefore the possibility exists of entering
+a realm of experience which is free from any tinge of personality and is
+open to every human being.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+When the occult student has passed through the above experiences, he will
+be capable of distinguishing in the psycho-spiritual world between what he
+himself is and what is outside of him, and he will then recognize why an
+understanding of the cosmic occurrences narrated in this book, is
+necessary to man’s understanding of humanity itself and its life process.
+In fact, we can understand the physical body only when we recognize the
+manner in which it has been built up through the developments undergone in
+the Saturn, Sun, Moon, and Earth periods, and we understand the etheric
+body when we follow its evolution through the Sun, Moon, and Earth stages
+of evolution. We further comprehend what is bound up with our
+earth-development at present, if we can grasp how all things proceed by
+the process of gradual evolution. Occult training places us in a position
+to recognize the connection between everything that is within man and the
+corresponding facts and beings existing in the world external to him. For
+it is a fact that each principle of man stands in some connection with the
+rest of the world. The outlines of these subjects could only be briefly
+sketched in this book. It must however be borne in mind that the physical
+body had, at the time of the Saturn development, for instance, no more
+than its rudimentary beginnings. Its organs—such as the heart, lungs, and
+brain—developed later during the Sun, Moon, and Earth periods, for which
+reason heart, lungs and brain are related to the evolutionary process of
+Sun, Moon and Earth.
+
+It is the same with the members of the etheric body, the sentient body,
+and the sentient soul. Man is the outcome of the entire world surrounding
+him, and every part of his constitution corresponds to some event, to some
+being in the external world. At a certain stage of his development the
+occult student comes to a realization of this relation of his own being to
+the great cosmos, and this stage of development may in the occult sense be
+termed a becoming aware of the relationship of the little world, the
+microcosm—that is, man himself—to the great world, the macrocosm. And when
+the occult student has struggled through to such cognition, he may then go
+through a new experience; he begins to feel himself united, as it were,
+with the entire cosmic structure, although he remains fully conscious of
+his own independence. This sensation is a merging into the whole world, a
+becoming “at one” with it, yet _without_ losing one’s own individual
+identity. Occult science describes this stage as the “becoming one with
+the macrocosm.” It is important that this union should not be imagined as
+one in which separate consciousness ceases and in which the human being
+flowers forth into the universe, for such a thought would only be the
+expression of an opinion resulting from untutored reasoning.
+
+Following this stage of development something takes place that in occult
+science is described as “beatitude.” It is neither possible nor necessary
+that this stage be more closely described, for no human words have the
+power to picture this experience and it may rightly be said that any
+conception of this state could be acquired only by means of such
+thought-power as would no longer be dependent upon the instrument of the
+human brain. The separate stages of higher knowledge, according to the
+methods of initiation that have been here described, may be enumerated as
+follows:
+
+1. The study of occult science, in the course of which we first of all
+make use of the reasoning powers we have acquired in the world of the
+physical senses.
+
+2. Attainment of imaginative cognition.
+
+3. Reading the secret script (which corresponds to inspiration).
+
+4. Working with the philosopher’s stone (corresponding to intuition).
+
+5. Cognition of the relationship between the microcosm and the macrocosm.
+
+6. Being one with the macrocosm.
+
+7. Beatitude.
+
+These stages however need not necessarily be thought of as following one
+another consecutively, for in the course of training, the occult student,
+according to his individuality, may have attained a preceding stage only
+to a certain degree when he has already begun to practice exercises,
+corresponding to the next higher stage. For instance, it may be that when
+he has gained only a few reliable imaginative pictures, he will already be
+doing exercises which lead him on to draw inspiration, intuition, or
+cognition of the relationship between microcosm and macrocosm into the
+sphere of his own experiences.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+When the occult student has experienced intuition he comes to know not
+only the forms of the psycho-spiritual world, not only can he recognize
+their inter-relationship through the “secret script,” but he attains a
+cognition of these beings themselves through whose co-operation the world,
+to which he belongs, comes into being. Thus he learns to know himself in
+the true form which he possesses as a spiritual being in the
+psycho-spiritual world. He has struggled through to the higher ego, and
+has learned how he must continue the work in order that he may master his
+double, the Guardian of the Threshold. But he has also met the “greater
+guardian of the Threshold” who stands before him perpetually urging him to
+further labors. It is this greater Guardian of the Threshold who now
+becomes the ideal he must strive to resemble, and when the student has
+acquired this feeling he will have risen to that important stage of
+development in which he will be in a position to recognize who it is that
+is really standing before him as that “greater Guardian.” For henceforth,
+in the student’s consciousness, the Guardian is gradually transformed into
+the figure of the Christ, whose Being and intervention in the evolution of
+the earth have been dealt with in a foregoing chapter.
+
+Thus the student, through his intuition, will have become initiated into
+that sublime Mystery which is linked with the name of Christ. The Christ
+reveals himself to him as the “Great Ideal of humanity on earth.”
+
+When in this manner through intuition, the Christ has been recognized in
+the spiritual world, then we can also understand those events that took
+place historically upon earth during the fourth post-Atlantean period (the
+Greco-Roman time), and how at that time the great Sun-Spirit, the
+Christ-Being, intervened in the world’s development, and how He still
+continues to guide its evolution. These are matters the student will then
+know by personal experience. Therefore it is through intuition that the
+meaning and significance of the earth’s evolution are disclosed to the
+occult student.
+
+The path leading to cognition of the supersensible worlds as above
+indicated, is one which all men may travel, whatever their position under
+the present conditions of life may be. And in speaking of such a path it
+must be borne in mind that, while the goal of cognition and truth is the
+same at all times of the earth’s development, yet the starting-point for
+man has varied considerably at different periods. For instance, the man of
+the present day who wishes to find his way into supersensible worlds,
+cannot start from the same point as the Egyptian candidate for initiation
+of old. This is why it is impossible for modern humanity to apply, without
+modification, the exercises given to the candidate for initiation in
+ancient Egypt. For since those times men’s souls have passed through
+different incarnations, and this passing onward from incarnation to
+incarnation is not without significance and importance. The capacities and
+qualities of souls change from one incarnation to another. Those who have
+studied human history only superficially can note that since the twelfth
+and thirteenth centuries all life conditions have changed and that
+opinions, feelings and even human capabilities have become different from
+what they were before that time. The path here described for the
+acquirement of higher knowledge is one which is suitable for souls
+incarnating in the immediate present. It fixes the starting-point of
+spiritual development just where the man of the present day stands, in
+whatever conditions of life he may be placed.
+
+From epoch to epoch, progressive evolution leads humanity, in respect to
+the path of higher cognition, to ever changing modes, just as outer life
+likewise changes its form. For at all times it is necessary that perfect
+harmony should reign between external life and initiation. It will be
+pointed out in the next chapter of this book what changes initiation,
+which in the ancient mysteries lead into the higher worlds, must undergo,
+in order to become modern “initiation” for the attainment of supersensible
+cognition in its present form.
+
+
+
+
+
+CHAPTER VI. THE PRESENT AND FUTURE EVOLUTION OF THE WORLD AND OF HUMANITY
+
+
+It is impossible to know anything in the occult sense of the present and
+future of human or planetary evolution without understanding that
+evolution in the past. For, that which presents itself to the occult
+student’s observation when he watches the hidden events of the past,
+contains at the same time everything that he can learn of the present and
+future. In this book we have spoken of the Saturn, Sun, Moon and Earth
+evolutions. We cannot follow the evolution of the earth, as the occultist
+understands it, unless we observe the events of preceding evolutionary
+periods. For what meets us today, within the bounds of our earthly globe,
+comprises in a certain sense the facts of the evolution of the Moon, Sun
+and Saturn. The beings and things that took part in the evolution of the
+Moon have gone on developing, and all that now belongs to the earth, is
+the outcome of that development.
+
+But not all that has evolved from the Moon to the Earth is perceptible to
+physical sense-consciousness. A part of what came over to us from the Moon
+evolution is revealed only at a certain stage of clairvoyant
+consciousness, at which knowledge of supersensible worlds is reached. When
+this knowledge is gained, the fact that our earthly planet is united to a
+supersensible world is recognized. The latter includes that part of lunar
+existence which is not sufficiently densified to be observed by the
+physical senses. In the first place it does not include it as it was at
+the time of the evolution of the original Moon. If this clairvoyant
+consciousness occupies itself with the perception of these things, which
+it can have at present, this latter gradually separates into two images.
+One presents the shape borne by the earth during the lunar evolution, the
+other shows itself in such a way, that we recognize as its content a form
+as yet in the germinal stage which will become a reality—in the sense in
+which the earth is now a reality—but only in the future.
+
+On further observation it is seen that the results, in a certain sense, of
+that which is taking place on the earth are continually streaming into
+that future form, so that in it we have before us that which our earth
+will ultimately become. The effects of earthly existence will unite with
+the events in the world described, and out of this the new cosmos will
+arise, into which the Earth will be transformed as the Moon was
+transformed into the Earth. This future form is called in occult science
+the Jupiter condition. The clairvoyant observer of this Jupiter state sees
+the revelation of certain events which _must_ take place in the future.
+The reason for this is that in the supersensible part of the Earth which
+had its origin in the Moon, beings and things are present which will
+assume definite form when certain events have actually happened in the
+physical world. Therefore there will be something in the Jupiter condition
+which was already predetermined by the Moon evolution and it will contain
+new factors, which can come into the whole evolution only in consequence
+of terrestrial events. In this way clairvoyant consciousness is able to
+learn something of what will happen during the Jupiter state.
+
+The beings and facts observed in this field of consciousness have not the
+nature of sense-images; they do not even appear as fine air-structures
+from which effects might proceed which resemble sense-impressions. They
+give purely spiritual impressions of sound, light and heat. These are
+_not_ expressed through any material embodiments. They can be apprehended
+only by clairvoyant consciousness. One may say, however, that these beings
+which at present manifest on the psycho-spiritual plane, possess a “body.”
+This body, however, appears like a sum of _condensed memories_ which they
+carry within their souls.
+
+One can distinguish within their being what they are now experiencing and
+what they have experienced and now remember. This last is contained within
+them like a bodily element. They are conscious of it in the same way that
+an earthly human being is conscious of his body.
+
+At a stage of clairvoyant development higher than that just described as
+necessary for a knowledge of the Moon and Jupiter, the student is able to
+perceive supersensible beings and things which are, in fact, the more
+highly developed forms of those present during the Sun condition, but
+which have now reached stages of existence so lofty as to be quite
+imperceptible to a consciousness capable of observing the Moon forms only.
+During meditation the picture of this world also divides in two. The one
+leads to a knowledge of the Sun state of the past; the other represents a
+future form of the earth existence—namely, that into which the earth will
+have been transformed when the fruits of all that takes place on it and
+Jupiter have merged into the forms of that future world. What can thus be
+observed of this future world may be characterized in occult phraseology
+as the Venus condition.
+
+In a similar manner, to a still more highly evolved clairvoyant
+consciousness, a future state of evolution is revealed, which we may call
+the Vulcan state. It stands in the same relationship to the Saturn state
+as the Venus condition does to that of the Sun, or the Jupiter state to
+the evolution of the Moon. Therefore, when we contemplate the past,
+present, and future of the earth’s evolution, we may speak of the Saturn,
+Sun, Moon, Earth, Jupiter, Venus, and Vulcan evolutions.
+
+Just as these far-reaching conditions of the evolution of our earth lie
+disclosed to clairvoyant vision, the same vision is also able to cover the
+nearer future. There is a picture of the future corresponding to every
+picture of the past. In speaking of such things, however, one fact must be
+emphasized which should be taken into strict account: that in order to
+recognize facts of this kind, one must absolutely do away with the idea
+that they can be fathomed through mere philosophical reflection. These
+things cannot, and never should be investigated by that kind of thinking.
+Anyone would be labouring under a prodigious delusion who, after becoming
+acquainted with the teachings of occult science regarding the Moon state,
+thinks that he could discover the future conditions of Jupiter by
+comparing those of the Moon and Earth. These conditions must be
+investigated only when the requisite clairvoyant consciousness has been
+attained; but once communicated to others after such investigation, they
+can be understood without clairvoyant consciousness.
+
+Now the occultist finds himself in quite a different position, with regard
+to observations concerning the future, from that in which he stands with
+regard to those of the past. It is impossible at first for man to
+contemplate future events as impartially as he does those of the past.
+Future events excite human will and feeling; while the past affects us in
+quite a different way. He who observes life knows how true this is of
+everyday existence; but how enormously this truth is enhanced, and what an
+intimate bearing it has upon the hidden facts of life, can only be
+realized by one who has some knowledge of the supersensible world. That is
+the reason why those who know such things are very definitely limited as
+to what they are allowed to give out. Certain things bearing on the future
+can, in fact, be imparted only to those who have themselves determined to
+follow the path leading to the supersensible worlds. Such people by their
+mental attitude have acquired something which gives them the
+disinterestedness necessary for the reception of these teachings. For this
+reason certain secret facts, even of the past and present, can be spoken
+of only to those who are prepared for them in this way. These are facts so
+closely connected with future evolution, that their effect on the human
+soul is similar to that produced by communications regarding the future
+itself.
+
+This explains, also, why the information in this book concerning the
+present and the future is given in the merest outline as compared with the
+more detailed descriptions of the evolution of the world and of humanity
+in the past. What is said here is not intended to appeal to the love of
+sensation in the smallest degree; not even to awaken it. We shall only
+state where the answer can be found to vital questions which naturally
+present themselves to one who holds a certain definite attitude of mind.
+
+Just as the great cosmic evolution can be portrayed in the successive
+states, from the Saturn to the Vulcan period, so also is this possible for
+shorter periods of time; for example, for those of the evolution of the
+earth. Since that mighty upheaval which terminated the ancient Atlantean
+life, successive periods of human evolution have followed one another
+which have been called in this work the ancient Indian, the ancient
+Persian, the Egypto-Chaldean, and the Greco-Roman. The fifth period is
+that in which humanity finds itself to-day,—it is the present time. This
+period gradually took its rise in the eleventh, twelfth, and thirteen
+centuries A.D., after a period of preparation commencing in the fourth and
+fifth centuries. The Greco-Roman period preceding it began about the
+eighth century B.C. When one-third of this period had elapsed, the
+Christ-event took place.
+
+During the transition from the Egypto-Chaldean to the Greco-Roman period,
+the attitude of the human mind and, indeed, all human faculties, underwent
+a change. In the first of these two periods what we now know as logical
+thinking, as a mere intellectual concept of the world, was still wanting.
+The knowledge which a man now acquires through his intelligence, he then
+gained in a manner suited to that time,—directly through an inner, in a
+certain sense, clairvoyant cognition. He perceived the things around him,
+and while perceiving them there arose within his soul the percept, the
+image that was needed. Whenever knowledge is gained in this way, not only
+pictures of the physical sense-world come to light, but from the depths of
+consciousness a certain knowledge of facts and beings arises which are not
+of the physical world. This was a remnant of the ancient dim clairvoyance,
+once the common property of the whole of humanity.
+
+During the Greco-Roman period an ever-increasing number of individuals
+appeared without these capacities. Intelligent reflection concerning
+things took their place. Mankind was more and more shut off from the
+immediate perception of the psycho-spiritual world, and was more and more
+restricted to forming a picture of it through intelligence and feeling.
+This condition lasted more or less during the whole of the fourth division
+of the post-Atlantean period. Only those individuals who had preserved the
+old mental state as an inheritance could still become directly conscious
+of the spiritual world. But these were stragglers from an earlier time.
+Their manner of gaining knowledge was no longer suitable for later
+conditions. For, as a consequence of the laws of evolution, old faculties
+of the soul lose something of their former significance when new faculties
+appear. Human life then adapts itself to these new faculties, and can no
+longer use the old ones properly.
+
+There were individuals, however, who began in full consciousness to add to
+the powers of intelligence and feeling already gained, the development of
+other and higher powers, which made it possible for them once more to
+penetrate into the psycho-spiritual world. To this end they were obliged
+to set to work in a different way from that in which the pupils of the old
+Initiates had been trained. The latter had not been obliged to take into
+account those faculties of the soul which were developed only in the
+fourth period. The method of occult training which has been described in
+this work as that of the present age, began in its first rudiments in the
+fourth period. But it was then only in its beginning, it could not attain
+real maturity until the fifth period (from the twelfth and thirteenth
+centuries onward). Those who sought to rise into supersensible worlds in
+this manner could learn something of the higher regions of existence
+through the exercise of their own imagination, inspiration, and intuition.
+Those who went no further than the development of the faculties of reason
+and feeling could learn only through tradition what had been known to
+ancient clairvoyance. This was handed on, either by word of mouth or in
+writing, from generation to generation.
+
+Neither could those born later know anything of the real nature of the
+Christ-event save by such traditions, if they did not rise to the level of
+the supersensible worlds. Certainly there were such Initiates who still
+possessed the natural faculties of supersensible perception and yet who,
+through their development, had ascended into the higher worlds, in spite
+of their disregard of the new powers of intelligence and feeling. Through
+them a transition was effected from the old method of Initiation to the
+new. Such persons lived in later times as well. The essential
+characteristic of the fourth period is that, by the exclusion of the soul
+from direct communion with the psycho-spiritual world, the human faculties
+of intelligence and feeling were thereby strengthened and invigorated. The
+souls whose powers of intelligence and feeling had at that time developed
+to a great extent as the result of former incarnations, carried over with
+them the fruits of this development into their incarnations during the
+fifth period. As a compensation for this exclusion from the higher worlds,
+mighty traditions of Ancient Wisdom then existed, especially those of the
+Christ-event, which by the power of their content gave men confident
+knowledge of the higher worlds.
+
+But there were still certain human beings existing who had evolved the
+higher powers of cognition in addition to the faculties of reason and
+feeling. It devolved upon them to learn the facts of the higher worlds,
+and especially of the Mystery of the Christ-event, by direct supersensible
+perception. From these individuals there always flowed into the souls of
+other men as much as was intelligible and good for them.
+
+The first spreading of Christianity was to take place just at a time when
+the capacities for supersensible cognition were undeveloped in a great
+part of humanity. And this is why tradition at that time possessed such
+mighty power. The strongest possible force was necessary to lead mankind
+to a faith in a supersensible world which they themselves could not
+perceive. How Christianity worked during that period has been shown in
+previous pages. There were always those, however, who were able to rise
+into higher worlds through imagination, inspiration, and intuition. These
+men were the post-Christian successors of the old Initiates, the teachers
+and members of the Mysteries. Their task was to recognize again, through
+their own faculties, what man had been able to perceive through ancient
+clairvoyance, and through the methods of ascent into higher worlds taught
+in the old Initiations; and in addition to this, to acquire the knowledge
+of the real nature of the Christ-event.
+
+Thus there arose, among these “New Initiates,” a knowledge embracing
+everything contained in the old form of Initiation; but the central point
+of this teaching was the higher knowledge concerning the Mysteries of the
+coming of the Christ. Such teaching could only filter through into the
+general life of the world in scanty measure while the human souls of the
+fourth period were further developing the faculties of intellect and
+feeling; therefore, while this lasted, the doctrine was in truth secret.
+Then began the dawn of the new period designated as the fifth. Its
+essential characteristic lay in the progress made in the evolution of the
+intellectual faculties, which were then developed to a very high degree,
+and will unfold still further in the future. This process has been slowly
+going on from the twelfth and thirteenth centuries, becoming ever more
+rapid from the sixteenth century up to the present time.
+
+Under these influences the evolution of the fifth period became an
+ever-increasing endeavour to foster the powers of intellect, while, on the
+contrary, the knowledge by faith of former times, and traditional wisdom,
+gradually lost its hold over the human soul. On the other hand, however,
+from the twelfth and thirteenth centuries on, there developed that which
+may be called an ever increasing flow of cognition born of modern
+clairvoyant consciousness. This “hidden knowledge” flows even though at
+first quite imperceptibly, into the human concepts of that period. It is
+only natural that even up to the present time the purely intellectual
+forces should have maintained an antagonistic attitude toward this
+knowledge. But that which must come to pass will do so in spite of all
+temporary antagonism. That “hidden knowledge” which is taking possession
+of humanity more and more may be called symbolically, the “wisdom of the
+Holy Grail.”
+
+For he who learns to understand this symbol in its deeper meaning, as it
+is told in story and legend, will find that it symbolizes the nature of
+what has been called above, the knowledge of the new Initiation, with the
+Christ Mystery as its central point. Modern Initiates may therefore be
+called “the Initiates of the Grail.” The preliminary stages of the path to
+the supersensible worlds described in this book, leads to the “Wisdom of
+the Grail.” It is a peculiarity of this wisdom that its facts can be
+investigated only when the necessary means, as described in this book,
+have been acquired. Once investigated, however, these facts can be
+understood by means of those very soul-forces which are the result of the
+evolution of the fifth period. Indeed, it will become more and more
+evident that to an ever increasing extent those forces find satisfaction
+through this knowledge. We are now living at a time in which this
+knowledge must be absorbed by human consciousness in general to a much
+fuller extent than was formerly the case. And it is from this point of
+view that the teachings contained in this Christ-event will grow ever more
+powerful in proportion as human evolution assimilates the Wisdom of the
+Grail. The inner side of the development of Christianity will more and
+more keep pace with the exoteric side. That which may be learned through
+imagination, inspiration and intuition, concerning the higher worlds, in
+connection with the Christ Mystery, will penetrate ever more and more
+human thinking, feeling, and willing. The “hidden wisdom of the Grail”
+will be revealed, and as an inner force will more and more permeate the
+manifestations of human life.
+
+Through the whole of the fifth period, knowledge concerning the
+supersensible world will flow into human consciousness; and when the sixth
+period begins, humanity will be able to regain on a higher level that
+clairvoyance which it possessed at an earlier epoch in a dim and
+indistinct manner. Yet the new acquisition will take a form quite
+different from the old. What the soul knew of higher worlds in ancient
+times, was not permeated by its own forces of intellect and feeling. Its
+knowledge was instinctive. In the future it will not only have instincts,
+but it will _understand_ them, and feel them to be the essence of its own
+nature. When the soul learns a fact concerning some other being or thing,
+its intellect will find this fact verified through its own nature. Or when
+some fact regarding an ethical law or human conduct presents itself, the
+soul will say to itself: “My feeling is only justified when I carry out
+what is implied in this knowledge.” Such a condition of soul will have to
+be developed by a large part of humanity in the sixth period.
+
+In a certain manner, that which human evolution accomplished during the
+third period—the Egypto-Chaldean—is repeated in the fifth. At that time
+the soul could still perceive certain facts of the supersensible worlds,
+but this perception was disappearing. For the intellectual faculties were
+at that time beginning to develop and it was their mission to at first
+exclude man from the higher worlds. In the fifth period supersensible
+facts which in the third period were perceived in hazy clairvoyance, are
+again becoming manifest; but they are now interpenetrated by the
+intellectual and emotional life of the individual man. They are also
+imbued with what may be imparted to the soul by a knowledge of the Christ
+Mystery; therefore they assume a form totally different from that which
+they had previously.
+
+Whereas in ancient times impressions from the higher worlds were felt as
+forces acting from out a spiritual world to which man did not properly
+belong, through development in later times these impressions are felt as
+those of a world into which man is growing, of which he more and more
+forms a part. Let no one suppose that a repetition of the Egypto-Chaldean
+civilization can take place in such a way that the soul would merely
+regain what then existed, and which has been handed on from that time. The
+Christ-impulse, rightly understood, impels the human soul which has
+experienced it, to feel and conduct itself as a member of a spiritual
+world, now recognizing it as a world to which it belongs, outside of which
+it previously existed.
+
+In the same way that the third reappears in the fifth period, in order to
+become penetrated with those new qualities which the human soul gained
+during the fourth, so similarly the second period will revive within the
+sixth and the first, the ancient Indian, during the seventh. All the
+marvelous wisdom of ancient India which the great teachers of that day
+were able to proclaim, will reappear in the seventh period, as living
+truth in human souls.
+
+Now the changes in the earthly environment of man take place in a manner
+which bears a certain relationship to his own evolution. When the seventh
+period has run its course, the earth will experience an upheaval which may
+be compared with the one which separated Atlantean from post-Atlantean
+times. And the transformed earth will again continue its evolution in
+seven divisions of time. The human souls which will then incarnate will
+experience, on a more exalted level, the kinship with the higher worlds
+which was possessed by the Atlanteans at a lower stage. But only those
+individuals will be able to cope with the new conditions of the earth who
+have built into their souls the qualities made possible by the influences
+of the Greco-Roman age, and of the periods following it,—the fifth, sixth,
+and seventh of the post-Atlantean evolution.
+
+The inner nature of such souls will correspond to that which the earth has
+become by that time. All other souls must then remain behind, although up
+to that point they had been able to choose whether or not they would
+create for themselves the conditions necessary to advance with the others.
+Those souls alone will be ripe for the conditions arising after the next
+great catastrophe, who at the point of transition from the fifth to the
+sixth post-Atlantean period have attained the capacity for penetrating
+supersensible cognition with the forces of intelligence and feeling. The
+fifth and sixth are in a way the decisive periods. Those souls which have
+attained the goal of the sixth period will continue to develop accordingly
+in the seventh; but the others will, under the altered conditions of their
+surroundings, find but little opportunity to proceed with their neglected
+task. Only in a distant future will conditions again appear which will
+permit of this being done.
+
+Thus evolution proceeds from period to period. Clairvoyance observes not
+only those changes in the future in which the earth alone takes part, but
+those also which take place in conjunction with the heavenly bodies in its
+environment. A time will come in which the terrestrial and human evolution
+will be advanced so far that those forces and beings which were compelled
+to detach themselves from the earth during the Lemurian period, so as to
+afford to earth-beings the possibility of further progress, will be able
+once more to unite with the earth. Then the moon will again be united with
+the earth. This will happen because a sufficiently large number of human
+souls will then possess the inner powers which will enable them to render
+the Moon forces fruitful for further development. And this will occur at a
+time when, side by side with the high development of a certain number of
+human souls, another development, that of those who have chosen the path
+of evil, will parallel it. These straggler-souls will have accumulated in
+their Karma so much sin, ugliness and evil, that at first they will form a
+separate community, a perverse and erring section of humanity, keenly
+opposing what we understand as “good.” The “good” humanity will acquire
+little by little the power of using the Moon forces, and will thereby so
+transform the evil section as to enable it to keep pace with the advance
+of evolution as a separate earth kingdom. Through these labours of the
+good part of humanity, the earth, then reunited with the moon, will be
+able, after a certain period of development, to again unite with the sun
+and also with the other planets.
+
+After an intermediate state, which will be a sojourn in a higher world,
+the earth will be transformed into the Jupiter condition. That which we
+now call the mineral kingdom will not exist on Jupiter; the forces of this
+mineral kingdom will be transformed into plant forces and the plant
+kingdom, which will have quite a new form compared with its present one,
+will appear in the Jupiter state as the lowest of the kingdoms, while
+above it, we find the animal kingdom, likewise transformed. Next comes a
+human kingdom—the descendants of the evil earth humanity. And then will
+appear the descendants of the good earth humanity, as a human kingdom on a
+higher level. A great part of the work of this last human kingdom consists
+in ennobling the souls which have sunk into the evil community, so that
+they may still gain admittance into the true human kingdom.
+
+The Venus condition will be of such a nature that the plant kingdom will
+have disappeared also; the lowest kingdom will be the animal kingdom once
+more transformed, and above that there will be three successive human
+kingdoms of different degrees of perfection. The earth will remain united
+with the sun during the Venus period; while during that of Jupiter it will
+have happened that, at a certain point, the sun separates from Jupiter,
+the latter receiving its influence from outside. Then there is again a
+union between the sun and Jupiter, the transformation gradually passing
+into the Venus state. During that state another planet detaches itself
+from Venus, containing all kinds of beings which have opposed evolution,
+an “irredeemable moon,” as it were, following a path of evolution which is
+of a character impossible to describe, because it is too unlike anything
+which man can experience on earth. But evolved humanity will pass on in a
+fully spiritualized state of existence to the Vulcan evolution, a
+description of which lies beyond the scope of this work.
+
+We see that from the fruits of the “Wisdom of the Grail” springs the
+highest ideal of human evolution conceivable for man: spiritualization
+attained by him through his own efforts. For in the end this
+spiritualization appears as a product of the harmony which he wrought out
+in the fifth and sixth periods of the present evolution, between the
+faculties of reason and emotion which he had then attained and cognition
+of supersensible worlds. That which he thus achieves within his soul will
+finally become in itself the outer world. The human spirit rises to the
+mighty impressions of its outer world and at first divines, later
+recognizes spiritual beings behind these impressions; the human heart
+senses the unspeakable exaltedness of the Spirit. Man can, however, also
+recognize that his inner experiences of intellect, feeling and character
+are but the germs of a nascent spirit world.
+
+He who thinks that human liberty is not compatible with a foreknowledge
+and predestination of future conditions, ought to consider that man’s
+freedom of action in the future depends just as little on the arrangement
+of predestined things as does his liberty of action with regard to
+inhabiting a house a year hence, on the plans for which he is now
+settling. He will be as free as his innermost being will permit, within
+the house he has built; and he will be as free on Jupiter and on Venus as
+his inner life permits, even under the conditions which will arise there.
+Freedom will not depend on what has been predetermined by antecedent
+conditions, but on what the soul has made out of itself.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+In the earth condition is contained that which has developed within the
+preceding Saturn, Sun and Moon states. Earth-man finds “wisdom” in the
+processes going on around him. This wisdom is there as the fruit of what
+has happened in the past. The Earth is the descendant of the “old Moon”;
+and the latter developed with all that belonged to it, into the “Cosmos of
+Wisdom.” The Earth is now at the commencement of an evolution, which will
+introduce a new force into this wisdom. It will cause man to feel himself
+an independent member of a spiritual world. This will come to pass because
+his ego will have been formed within him during the Earth period by the
+Lords of Form, as was his physical body on Saturn by the Lords of Will,
+his vital body on the Sun by the Lords of Wisdom, and his astral body on
+the Moon by the Lords of Motion.
+
+By means of the co-operation of the Lords of Will, Wisdom and Motion, that
+which manifests as wisdom is brought forth. Through the labours of these
+three classes of spirits, the beings and processes of earth can harmonize
+in wisdom with the other beings of their world. It is the Lords of Form
+who bestowed on man his independent ego. In the future this ego will
+harmonize with the beings of Earth, Jupiter, Venus, and of Vulcan, by
+means of the force added to the existing wisdom during the Earth period.
+It is the force of love. This force must begin to arise within
+earth-humanity and the Cosmos of Wisdom develop into a _Cosmos of Love_.
+Everything which the ego is able to unfold within itself must give birth
+to love. The all-embracing archetype of love is set forth in the
+revelation of that lofty Sun-spirit indicated in the description of the
+Christ Mystery. Through Him the germ of love is planted in the innermost
+core of the human being; and from this starting-point it must flow through
+the whole of evolution. Just as the wisdom previously formed manifests in
+the forces of the earthly sense-world, in the “elementary forces” of
+to-day, so love itself will manifest in the future, in all phenomena, as
+the new “elementary force.”
+
+The secret of all future development is a recognition that everything
+achieved by man from a right comprehension of evolution is a sowing of
+seed which must ripen into love. And the greater the amount of love-force,
+so much the greater will be the creative force available for the future.
+In that which will grow from love, will lie the mighty forces leading to
+that culminating point of spiritualization described above. The greater
+the amount of spiritual knowledge that flows into human and terrestrial
+evolution, so much more living and fruitful seed will be stored up for the
+future. Spiritual knowledge is transmuted _through its own nature_ into
+love. The whole process which has been described, beginning with the
+Greco-Roman period and extending throughout the present time, shows how
+this transformation, for which the beginning has now been made for future
+times, is to take place and to what end. That which has been prepared as
+wisdom on Saturn, Sun and Moon, is active in the physical, etheric and
+astral bodies of man; it shows itself there as the “Wisdom of the World”,
+but within the “ego” it becomes intensified. The wisdom of the outer world
+becomes inner wisdom in man from the Earth period onward and when it is
+concentrated in him, it becomes the germ of love. Wisdom is the necessary
+preliminary condition for love; love is the fruit of wisdom, reborn in the
+ego.
+
+
+
+
+
+CHAPTER VII. DETAILS FROM THE DOMAIN OF OCCULT SCIENCE MAN’S ETHERIC BODY
+
+
+When the higher principles of man are observed with clairvoyant vision,
+the mode of perception is never precisely the same as that which comes
+from the outer senses. If we touch an object, and experience a sensation
+of warmth, we must distinguish between that which comes from the object,
+that which, as it were, streams out from it, and our own psychic
+experience. The inner psychic experience of perceiving warmth is something
+distinct from the heat which streams from the object. Now let us imagine
+this psychic experience quite by itself without the outer object. Let us
+call up the experience of a sensation of heat in our soul, without the
+presence of any external physical object to cause it. If such a sensation
+simply existed _without_ cause, it would be mere fancy. The student of
+occult science experiences such inner perceptions without any physical
+cause. But at a certain stage of development they present themselves in
+such a manner that he knows (it has been shown that by the very nature of
+the experience he can know) that the inner perception is not fancy, but is
+caused by a psycho-spiritual being belonging to a supersensible world,
+just as the ordinary sensation of heat, for example, is caused by an
+external physical-sense object.
+
+It is the same with the perception of colour in the supersensible world.
+Here we must distinguish between the colour associated with the outer
+object, and the inner colour-sensation in the soul. Let us call up the
+soul’s inner sensation when it perceives a _red_ object in the physical,
+outer world of the senses. Let us imagine that we retain a very vivid
+recollection of the impression, but that we are looking away from the
+object. Let us imagine what we still retain as a memory-picture of the
+colour, to be an inner experience. We shall then distinguish between that
+which is an inner experience of the colour, and the external colour
+itself. These inner experiences differ entirely in their content from
+impressions of the outer senses. They bear much more the impress of what
+is felt as joy and sorrow than that of normal physical sensation. Now let
+us imagine an inner experience of this kind arising in the soul, without
+any suggestion from an outer sense object. A clairvoyant may have an
+experience of this kind, and may know too, in that case, that it is no
+fancy, but the expression of a psycho-spiritual being. Now if this
+psycho-spiritual being excites the same impression as does a red object of
+the physical-sense world, then that being is red. There will, however,
+always be the external impression first, and then the inner experience of
+colour, in the case of the physical-sense object; in that of the genuine
+clairvoyance of a man of to-day, it _must_ be the contrary,—first the
+inner experience, shadowy, like a mere recollection of colour, and then a
+picture, growing more and more vivid. The less heed we pay to this
+necessary sequence of events the less we are able to distinguish between
+actual, spiritual perception and the delusions of fancy (illusion,
+hallucination, etc.).
+
+The vividness of the picture in a psycho-spiritual perception of this
+kind, whether it remains quite shadowy, like a dim concept, or whether it
+impresses us as intensively as an outer object, depends altogether upon
+the clairvoyant’s stage of development. Now, the general impression
+obtained by the clairvoyant of the etheric body, may be thus described.
+When the clairvoyant has strengthened his will power to such a degree
+that, in spite of the fact that an individual stands before him in a
+physical body, he can abstract his attention from what the physical eye
+sees,—he is then able to see clairvoyantly into the space occupied by the
+man’s physical body. Of course, a great increase of will power is
+necessary, in order to withdraw the attention not only from something in
+the mind, but from something standing before one, in such a way that the
+physical impression is quite extinguished. But this increase of will is
+possible, and is brought about by exercises for the attainment of
+supersensible cognition. The clairvoyant can then first have a general
+impression of the etheric body. Within his soul there arises the same
+inner sensation which he has, let us say, at the sight of a peach blossom;
+then this becomes vivid, so that he is able to say that the etheric body
+has the colour of peach blossoms. He next perceives the separate organs
+and currents of the etheric body. A further description of the etheric
+body may be given by relating the psychic experiences which correspond to
+sensations of heat or of sound-impressions, etc., for this etheric body is
+not merely a colour phenomenon. The astral body and the other principles
+of the human being, may also be described in like manner. He who takes
+this into consideration will understand just how descriptions should be
+taken which are given by occult science.
+
+The Astral World
+
+As long as we observe the physical world only, the earth, as man’s
+dwelling place, appears like a separate cosmic body. But when
+supersensible cognition rises to higher spheres, this separation ceases.
+Thus one can say that the imagination, when beholding the earth, at the
+same time also perceives the Moon condition as it has developed up to the
+present time.
+
+Now that world which is entered in this way is one to which not only the
+supersensible part of the Earth belongs, but is one in which also other
+cosmic bodies are imbedded, which in a physical sense are entirely
+separate from the earth. Therefore, the observer of supersensible worlds
+thus beholds not only the supersensible part of the earth, but also the
+supersensible part of other cosmic beings. If one should be impelled to
+ask why clairvoyants do not describe the appearance of Mars, etc., he
+should bear in mind that it is primarily a question of observing
+supersensible conditions of other planetary bodies, whereas the questioner
+is thinking of physical sense conditions. Therefore in this work it was
+possible to speak of certain relations of the earth’s evolution to the
+simultaneous evolution on Saturn, Jupiter, Mars, etc. Now when the human
+astral body has been drawn away by sleep, it belongs not only to the
+earth, but to worlds of which still other regions of the universe (stellar
+worlds) are a part. Indeed, these worlds extend their influence to man’s
+astral body even when he is awake. For this reason the name “astral body”
+appears to be justified.
+
+Of Man’s Life After Death
+
+Mention has been made, in the course of this book, of the time during
+which the astral body still remains joined to the etheric body of man
+after death. During this time there exists a slowly paleing recollection
+of the whole earth life just ended. The duration of this time varies in
+different individuals. It depends upon the strength with which the astral
+body clings to the etheric body, on the power which the former has over
+the latter. Supersensible cognition can gain an idea of this power by
+observing a person who, judging from his degree of fatigue, must of
+necessity fall asleep, but, by sheer inner force, keeps awake. It then
+appears that different people can keep awake for different lengths of time
+without being overpowered by sleep. The memory of the past life, in other
+words the connection with the etheric body, lasts about as long after
+death as the length of time a man can keep awake when, in the most extreme
+case, he is compelled to.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+When the etheric body is detached from the individual after death,
+something of it nevertheless remains for man’s whole subsequent
+development; this may be described as an extract, or the essence of it.
+This extract contains the result of the past life, and is the vehicle of
+all that which, during man’s spiritual development between death and a new
+birth, unfolds like a germ for the following life.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+The duration of time between death and a new birth is determined by the
+fact that the ego, as a rule, returns to the physical sense-world only
+when that world has been so transformed that the ego can experience
+something new. During its sojourn in spiritual regions, its dwelling place
+on earth undergoes a change. But this change is connected with the great
+changes in the universe, with changes in the constellation of the earth,
+sun and so forth. These are changes in which certain repetitions take
+place, in connection with new conditions. They find an external expression
+in the fact, for example, that the point in the vault of heaven at which
+the sun rises at the beginning of spring makes a complete circuit in the
+course of about twenty-six thousand years. Hence this vernal point, in the
+course of the period mentioned, moves from one region of the heavens to
+another. In the course of the twelfth part of that time, that is to say,
+in about twenty-one hundred years, conditions on the earth have changed
+sufficiently for the human soul to experience something new upon it since
+its previous incarnation. However, since the experiences of an individual
+vary according to whether he is incarnated as a woman or as a man, there
+are, as a rule, two incarnations within the time stated, one as a man and
+one as a woman. But these things are also dependent upon the nature of the
+forces which man carries with him from his earthly existence through
+death. Therefore all the statements given here are to be taken only in a
+general sense, but can be subject to the greatest variations in special
+cases.
+
+The Course Of Human Life
+
+Man’s life, as it manifests itself in the sequence of events between birth
+and death, can be fully understood only by taking into account both the
+physical body with its senses and the changes undergone by man’s
+supersensible principles. Occult science views those changes in the
+following manner. Physical birth is seen to be the detachment of the human
+being from its maternal covering. Forces which before birth the embryo
+shared in common with its mother’s body, are present independently in the
+child after birth. But in later life supersensible events, similar to
+those of the sense-world at physical birth, become perceptible to
+supersensible observation. That is, the etheric body of the human being up
+to the change of teeth (the sixth or seventh year) is still enveloped in
+an etheric sheath. The etheric sheath falls away at that period, and then
+the “birth” of the etheric body occurs. But man is still surrounded by an
+astral sheath, which falls away between its twelfth and sixteenth year (at
+the time of puberty). This is the “birth” of the astral body; and at a
+still later period the real ego is born.(33)
+
+Now after the birth of the ego, man lives in such a way that he adapts
+himself to the conditions of the world and of life, and occupies himself
+within them, in accordance with the principles active through his ego,—the
+sentient,- the intellectual- and the consciousness-soul. Then there comes
+a time in which the etheric body retraces the process of its development
+from the seventh year onward, in reverse order. At first the astral body
+has so developed itself that it unfolds that which was present within it
+at birth as a germ. After the birth of the ego, this astral body enriches
+itself by experiencing the outer world. Finally, at a definite time, it
+begins to nourish itself spiritually by consuming its own etheric body; it
+actually lives upon the etheric body. The decay of the physical body in
+old age is a consequence of this.
+
+The course of human life therefore falls into three divisions: a time of
+unfoldment for the physical and etheric bodies, then one in which the
+astral body and the ego develop, and lastly that in which the etheric and
+physical bodies are changed back again. But the astral body plays a part
+in all the events that take place between birth and death. Since it is
+really born in a spiritual sense only between the twelfth and sixteenth
+years and must, during man’s declining years, draw upon the forces of the
+etheric and physical bodies, that which it is able to perform by its own
+powers will develop more slowly than if it were not within a physical and
+an etheric body. After death, when the physical and etheric bodies have
+fallen away, evolution, during the time of purification, proceeds in such
+a manner that it occupies about one-third of the duration of life between
+birth and death.
+
+The Higher Regions Of The Spiritual World
+
+By imagination, inspiration, and intuition, supersensible cognition
+gradually ascends into those regions of the spiritual world within which
+it can reach the beings who have to do with human and cosmic evolution.
+And thus it also becomes possible to trace human evolution between death
+and a new birth in such a way that it becomes comprehensible. Now there
+are still higher regions of existence, which can only be briefly indicated
+here. When supersensible cognition has risen to intuition, it lives in a
+world of spiritual beings. These too, are evolving. That which concerns
+humanity of the present day extends upward, in a certain sense, as far as
+the world of intuition. True, man receives impulses from yet higher worlds
+in the course of his evolution between death and re-birth. But he does not
+experience these impulses directly; they are brought to him by beings
+belonging to the spiritual world. And if these are considered, everything
+that happens reveals itself to man. But the special conditions of these
+beings, that which they themselves require in order to guide human
+evolution, can only be observed by means of a cognition that transcends
+intuition. We thus have a glimpse of worlds which we must so picture that
+within them the most highly spiritual features of the earth are there
+among the lowest. Logical decisions, for example, count among the highest
+things within the earthly sphere; while the activities of the mineral
+kingdom are among the lowest. Now in those higher spheres, logical
+decisions correspond to about what the mineral activities are on earth.
+Above the domain of intuition, lies the region in which the cosmic plan is
+woven out of spiritual causes.
+
+The Principles Of Man
+
+When it is said that the ego works on the human principles, on the
+physical, etheric, and astral bodies, and transforms them in reverse order
+into Spirit-Self, Life-Spirit, and Spirit-Man, this statement relates to
+the work of the ego on the human being by means of the highest faculties,
+the development of which was begun only under earthly conditions. But this
+transformation is preceded at a lower level by another change, giving rise
+to the sentient-, the intellectual- or rational-, and the
+consciousness-soul. For while, in the course of human evolution, the
+sentient-soul is being formed, changes are taking place in the astral
+body; the growth of the intellectual-soul expresses itself in
+transformations in the etheric body; and that of the consciousness-soul in
+similar transformations in the physical body. Fuller information on this
+subject has been given in this book in the accounts of the evolution of
+the earth. Thus in a certain sense we may say that the sentient-soul
+itself is the result of a transformed astral body, the intellectual- or
+rational-soul of a transformed etheric body, and the consciousness-soul of
+a transformed physical body. But we may also say that these three
+divisions of the soul are parts of the astral body; for example, the
+consciousness-soul is only possible because it is an astral entity
+existing in a physical body suited to it. It lives an astral life within a
+physical body fashioned to be its dwelling place.
+
+The Dream State
+
+A description of the dream state has been given in another chapter of this
+book. On the one hand it is to be regarded as a relic of the old
+picture-consciousness peculiar to man during the Moon evolution, and also
+during a great part of the evolution of the Earth. Evolution goes forward
+in such a way that earlier conditions resolve themselves into later ones.
+And so, in the dream state, there now appears in man a relic of what was
+once his normal condition. But at the same time this condition from
+another aspect is different from the old picture-consciousness. For since
+its development, the ego also has taken part in those activities of the
+astral body which are carried on during sleep in the dream life. Thus
+through the presence of the ego there arises in dreams a transformed
+picture-consciousness. But since the ego does not consciously exercise its
+authority over the astral body during dream life, nothing belonging to the
+sphere of that life can be regarded as being really able to lead to a
+knowledge of higher worlds in an occult sense. Something similar holds
+good with regard to what is often called vision, premonition, or “second
+sight.” These arise through silencing the ego and the consequent
+appearance of remnants of the old condition of consciousness. In spiritual
+science these are of no value. What may be observed in them cannot in any
+real sense be regarded as a result of it.
+
+The Attainment Of Supersensible Knowledge
+
+The path to the attainment of knowledge of the higher worlds, which has
+been more fully described in this book, may also be called the “direct
+path of knowledge.” In addition to this path there is another, which we
+may designate as the “path of feeling.” It would be quite a mistake,
+however, to believe that the former had nothing to do with the development
+of feeling. On the contrary, it leads to the greatest possible deepening
+of the life of feeling. But the “path of feeling” addresses itself
+directly and solely to the feelings, and seeks from this point to rise to
+knowledge. It rests on the fact that when the soul entirely surrenders
+itself to a feeling for a certain length of time, the latter is
+transformed into knowledge, into imaginative perception. When, for
+example, the soul is filled for weeks or months, or even longer, with the
+feeling of humility, the content of the feeling becomes transformed into a
+perception. Now a path leading to supersensible regions may be found by
+devoting oneself to such feelings one by one; but for the man of today,
+bound by the ordinary circumstances of life, this is not easily carried
+out. Solitude, retirement from the life of the present day, is almost
+indispensable. For the impressions of everyday life disturb the soul
+especially at the beginning of development, through absorption in certain
+feelings. On the other hand, the path of knowledge described in this book
+can be pursued in every situation of present-day life.
+
+Observation Of Special Events And Beings In The Spiritual World
+
+The question may be asked whether inner concentration and the other means
+described for the attainment of supersensible cognition permit us to
+observe only in a general way what happens between death and a new birth
+or other spiritual events; or whether they furnish the possibility of
+observing quite definite events and beings, as, for example, any given
+deceased person. To this we must answer that one who has acquired the
+ability to see in the spiritual world by the methods explained, can also
+perceive particular events which occur there; he acquires the power of
+putting himself in communication with individuals living in the spiritual
+world between death and a new birth. It must be observed, however, that in
+an occult sense this ought to take place only after the proper training
+required for supersensible cognition has been undergone. For not until
+then is it possible to distinguish between illusion and reality, in regard
+to certain events and beings. A man who tries to observe particular cases
+without due instruction, may fall a victim to innumerable deceptions. The
+training which leads to the observation in higher worlds of what has been
+described in this book, also leads to the ability to trace the post-mortem
+life of any special individual, and no less does it lead to the
+observation and comprehension of all psycho-spiritual beings who, from the
+hidden worlds, work upon the visible ones. Correct observation of
+individual cases is only possible, however, on the basis of a knowledge of
+the universal great facts of the spiritual world,—facts regarding the
+world and humanity which concern every human being. The desire for the one
+without the other, leads one into error.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 We may also say, it could only live the life of a plant in the
+      physical body.
+
+    2 Explanations such as those given in this book regarding the faculty
+      of memory may very easily be misunderstood. For one who observes
+      external events only would not at first sight notice the difference
+      between what happens in the animal, or even in the plant, when
+      something appears in them resembling memory, and what is here
+      characterized as actual recollection in man. Of course, when an
+      animal has performed an action for a third or fourth time it may
+      perform it in such a way that the outer process gives the impression
+      that memory and the training associated with it are present. Nay, we
+      may even extend our conception of memory or of recollection as far
+      as some naturalists and their disciples, when they point out that
+      the chicken begins to pick up grain as soon as it comes out of the
+      shell; that it even knows the proper movements of head and body for
+      gaining its end. It could not have learned this in the eggshell;
+      hence it must have done so through the thousands and thousands of
+      creatures from which it is descended (so says Hering, for example).
+      We may call the phenomenon before us something resembling memory,
+      but we shall never arrive at a real comprehension of human nature if
+      we do not take into account that every distinctive element which
+      shows itself in the human being as an inner process, as an actual
+      perception of earlier experiences at a later date, is not merely the
+      working of earlier conditions in later ones. In this book it is this
+      perception of what is past that is called memory, not alone the
+      reappearance (even though transformed) of what once existed, in a
+      later form. Were we to use the word memory for the corresponding
+      processes in the vegetable and animal kingdoms, we should be
+      required to use a different word in speaking of man. In the
+      description given here the important thing is not the particular
+      word used, but rather that in attempting to understand human beings
+      this distinction should be recognized. Just as little do the
+      apparently very intelligent actions of animals have any relation to
+      what is _here_ called memory.
+
+    3 The term “Verstandesseele” is sometimes translated by “rational
+      soul.” From a certain point of view one might prefer the term
+      “intellectual soul,” because it expresses better the activity of the
+      soul than does “rational soul.” In the latter one thinks of the
+      knowledge about a perception; in intellectuality, one thinks of the
+      actual possibility of forming this knowledge through inward
+      activity. In German the expression “emotional soul” only coincides
+      as it should with the second member of the soul when the inward
+      activity is kept in view.
+
+    4 No hard and fast line can be drawn between the changes which are
+      accomplished in the astral body through the activity of the ego and
+      those taking place in the etheric body. The one merges into the
+      other. When a man learns something, and thereby gains a certain
+      capacity for judgment, a change takes place in his astral body; but
+      when this judgment changes his natural disposition, so that he
+      habituates himself to _feel_ differently, in consequence of his
+      learning, from what he did before, this means a change in his
+      etheric body. Everything that becomes so much a man’s own that he
+      can always recall it, is based on the transformation of the etheric
+      body. That which little by little becomes an abiding possession of
+      the memory has its foundation in the transmission to the etheric
+      body of the work of the astral body.
+
+    5 As a matter of fact, it is always very profitable for any one who is
+      taking up the study of occult science to acquaint himself with the
+      statements of those who regard this science as merely fanciful. Such
+      statements cannot be so easily branded as due to partiality on the
+      part of the observer. Let occultists learn as much as possible from
+      those who regard their efforts as nonsense. They need not be
+      disturbed if in this respect their love is not reciprocated. Occult
+      observation assuredly does not require such things for the
+      verification of its results, nor are these allusions intended as
+      proofs but as illustrations.
+
+    6 In current theosophical literature, the condition of the ego from
+      death to the end of purification is called “Kamaloca.”
+
+    7 The assertion that a man’s personal talents, if governed purely by
+      the law of “heredity,” must show themselves at the beginning of a
+      line of descent, not at its end, might of course easily be
+      misunderstood. It might be said, indeed, that they could not show
+      themselves then, for they must first be developed. But this is no
+      objection; for if we wish to prove that something has been inherited
+      from an ancestor, we must show how that which was there formerly is
+      repeated in a descendant. Now if it were demonstrated that something
+      existed at the beginning of a genealogical line which reappeared in
+      its further course, we might speak of heredity. We cannot do so when
+      something appears at the end of it which was not there before. The
+      reversal of the above proposition is only to show that the belief in
+      heredity is impossible.
+
+    8 In different chapters of this book it has been shown how the world
+      of humanity, and man himself, pass, in their progressive evolution,
+      through conditions which have been named Saturn, Sun, Moon, Earth,
+      Jupiter, Venus, and Vulcan. The relationship has also been indicated
+      in which human evolution stands with regard to the celestial bodies
+      which exist besides the earth and which are called saturn, jupiter,
+      mars, and so on. These latter planets are also passing through their
+      evolution in the natural way. At the present period they have
+      reached such a stage that their physical portions are seen as those
+      bodies which physical astronomy calls saturn, jupiter, mars, and so
+      forth. Now when the saturn of the present day is observed by
+      occultism it is seen to be, in a certain sense, a reincarnation of
+      the old Saturn. It has come into existence because of the presence
+      of certain beings, who before the separation of the sun from the
+      earth were unable, like the others, to leave with the sun. The
+      reason of this was that they had gained so many qualities which are
+      suitable for a saturn existence, that their place could not be where
+      the qualities of the sun were specially unfolded. The present
+      jupiter, however, arose in consequence of the presence of beings
+      possessed of qualities which can only be matured on the future
+      jupiter of the whole evolution. A dwelling place appeared for them
+      on which they can already begin in anticipation of this later
+      evolution.
+
+      In the same way mars is a planetary body on which dwell beings whose
+      lunar evolution was such that further progress on the earth could
+      bring them nothing. Mars is a reincarnation of the old Moon at a
+      higher stage. The present mercury is the dwelling place of beings
+      who are beyond the evolution of the earth; but this is just because
+      they have developed certain qualities in a higher way than is
+      possible on the earth itself. The present venus is a prophetic
+      anticipation of the future Venus condition of a similar kind. It is
+      consequently justifiable to give to the conditions preceding and
+      following the Earth the names of their corresponding representatives
+      in the universe.
+
+    9 Therefore it is perhaps scarcely necessary to remark that what has
+      been described above could never actually happen. A contemporary
+      man, as he is, could not have approached ancient Saturn as a
+      spectator. The account was given merely for the sake of
+      illustration.
+
+   10 In Christian spiritual science they bear the name of “Kyriotetes,”
+      that is, “Dominions.”
+
+   11 In Christian esoteric science they are called “Thrones.”
+
+   12 The Christian “Dynamis,” or “Powers.”
+
+   13 The Christian “Exusiai,” or “Authorities.”
+
+   14 The Christian “Archai,” or “Principalities.”
+
+   15 The Christian “Archangeloi,” or “Archangels.”
+
+   16 The Christian “Seraphim.”
+
+   17 The Christian “Angeloi,” or “Angels.”
+
+   18 The Christian “Cherubim.”
+
+   19 The gas appears to clairvoyant consciousness through the effect of
+      light which emanates from it. We might therefore speak also of light
+      forms, which are apparent to spiritual vision.
+
+   20 In current theosophical literature they are called "rounds." Yet, if
+      we bear in mind the more graphic description already given, we shall
+      guard against a too schematic concept of such matters.
+
+   21 In the next few pages, Sun and Moon are printed with capital letters
+      when the _old_ evolutions are referred to, but are printed “sun” and
+      “moon” when the Earth period is indicated.—_Translator_.
+
+   22 Further particulars on this subject will be found in my book,
+      _Atlantis and Lemuria_, which deals with man’s ancestors.
+
+   23 More detailed information about these Mysteries of antiquity is to
+      be found in my book, “Christianity as Mystical Fact.” More
+      particulars will be given in the last chapter of the present work.
+
+   24 What is to be said further on this subject will be given in a later
+      chapter dealing with supersensible knowledge.
+
+   25 All sagas concerning the twilight of the gods, and similar
+      traditions, had their origin in this knowledge of the Mysteries in
+      Europe.
+
+   26 It is a matter of no moment whatever whether the above thoughts are
+      warranted or not by any of the views held by natural science. For
+      the object is to develop such thoughts about the plant and man as
+      may—irrespective of all theories—be gained by means of simple and
+      direct contemplation. Such thoughts are of importance side by side
+      with no less significant theoretical presentments of things in the
+      external world; and here the thoughts are not adduced in order to
+      prove a fact scientifically, but to construct a symbol that shall
+      prove effective, irrespective of whatever objections may be raised
+      by this or that person against its construction.
+
+   27 In my explanations of “How to attain Knowledge of the Higher
+      Worlds,” translated under the title of _The Way of Initiation_ and
+      beginning at Chapter II, several other examples of methods of
+      meditation are given, and especially efficacious will be found one
+      which deals with the coming into being and fading away of a plant;
+      also another may be particularly recommended, based on the dormant
+      formative power dwelling in the seed of a plant, and others on the
+      form and structure of crystals, and other substances. But the
+      purpose in this book was only to show in one instance, the nature of
+      meditation.
+
+   28 Special exercises going into greater detail on this subject may be
+      found in my book entitled _The Way of Initiation_.
+
+   29 It must of course be clearly understood that such an appellation as
+      “lotus flower” has no more bearing on the matter than has the
+      expression “wing,” if applied to the lobe of a lung.
+
+   30 In my books, entitled “_The Way of Initiation_” and “_Initiation and
+      Its Results_,” some of these methods of meditation and exercises for
+      acting upon these different organs are set forth.
+
+   31 The appellation “two-petalled” or “sixteen-petalled,” and so on, is
+      used because the organs in question may be likened to flowers having
+      a corresponding number of petals.
+
+   32 Intuition is in everyday life a much-abused word, which is made to
+      stand for a vague and uncertain view of a matter; for some sort of
+      “notion,” which, while it may possibly “hit” the truth, can
+      nevertheless give no immediate proof of it. It is needless to say
+      that this kind of intuition is not meant here. Intuition, in this
+      case, stands for knowledge of the highest and most luminous
+      clearness, of the justification of which the possessor is, in the
+      fullest sense, conscious.
+
+   33 The suggestive points of view for the conduct of education resulting
+      from a knowledge of these supersensible facts are presented in my
+      little book, _The Education of Children from the Standpoint of
+      Spiritual Science_, in which will be found fuller details of what
+      can here only be hinted at.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE***
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+
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+The Project Gutenberg EBook of An Outline of Occult Science by Rudolf
+Steiner
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: An Outline of Occult Science
+
+Author: Rudolf Steiner
+
+Release Date: December  20, 2009 [Ebook #30718]
+
+Language: English
+
+Character set encoding: ISO 8859-1
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE***
+
+
+
+
+
+                       An Outline of Occult Science
+
+                                    By
+
+                          Rudolf Steiner, Ph.D.
+
+              Authorized Translation from the Fourth Edition
+
+                             (Newly Revised)
+
+                           AnthropoSophic Press
+
+                                 New York
+
+                                   1922
+
+
+
+
+
+CONTENTS
+
+
+Preface to the Fourth Edition.
+Author's Remarks To First Edition
+Chapter I. The Character of Occult Science
+Chapter II. The Nature of Man
+Chapter III. Sleep and Death
+Chapter IV. The Evolution of the World and Man
+Chapter V. Knowledge of the Higher Worlds
+Chapter VI. The Present and Future Evolution of the World and of Humanity
+Chapter VII. Details from the Domain of Occult Science Man's Etheric Body
+Footnotes
+
+
+
+
+
+
+PREFACE TO THE FOURTH EDITION.
+
+
+One who undertakes to represent certain results of scientific spiritual
+research of the kind recorded in this book, must above all things be
+prepared to find that this kind of investigation is at the present time
+almost universally regarded as impossible. For things are related in the
+following pages about which those who are today esteemed exact thinkers,
+assert that they will probably remain altogether indeterminable by human
+intelligence. One who knows and can respect the reasons which prompt many
+a serious person to assert this impossibility, would fain make the attempt
+again and again to show what misunderstandings are really at the bottom of
+the belief that it is not given to human knowledge to penetrate into the
+superphysical worlds.
+
+For two things present themselves for consideration. First, no human being
+will, on deeper reflection, be able in the long run to shut his eyes to
+the fact that his most important questions as to the meaning and
+significance of life must remain unanswered, if there be no access to
+higher worlds. Theoretically we may delude ourselves concerning this fact
+and so get away from it; the depths of our soul-life, however, will not
+tolerate such self-delusion. The person who will not listen to what comes
+from these depths of the soul will naturally reject any account of
+supersensible worlds. There are however people--and their number is not
+small--who find it impossible to remain deaf to the demands coming from the
+depths of the soul. They must always be knocking at the gates which, in
+the opinion of others, bar the way to what is "incomprehensible."
+
+Secondly, the statements of "exact thinkers" are on no account to be
+despised. Where they have to be taken seriously, one who occupies himself
+with them will thoroughly feel and appreciate this seriousness. The writer
+of this book would not like to be taken for one who lightly disregards the
+enormous thought-labour which has been expended in determining the limits
+of the human intellect. This thought-labour cannot be put aside with a few
+phrases about "academic wisdom" and the like. In many cases it has its
+source in true striving after knowledge and in genuine discernment.
+Indeed, even more than this must be admitted; reasons have been brought
+forward to show that that knowledge which is to-day regarded as scientific
+cannot penetrate into supersensible worlds, and these reasons _are in a
+certain sense irrefutable_.
+
+Now it may appear strange to many people that the writer of this book
+admits this freely, and yet undertakes to make statements about
+supersensible worlds. It seems indeed almost impossible that a person
+should admit _in a certain sense_ the reasons why knowledge of
+superphysical worlds is unattainable, and should yet speak about those
+worlds.
+
+Yet it is possible to take this attitude, and at the same time to
+understand that it impresses others as being inconsistent. It is not given
+to every one to enter into the experiences we pass through when we
+approach supersensible realms with the human intellect. Then it turns out
+that intellectual proofs may certainly be irrefutable, and that
+_notwithstanding this_, they need not be decisive with regard to reality.
+Instead of all sorts of theoretical explanations, let us now try to make
+this comprehensible by a comparison. That comparisons are not in
+themselves proofs is readily admitted, but this does not prevent their
+often making intelligible what has to be expressed.
+
+Human understanding, as it works in everyday life and in ordinary science,
+is actually so constituted that it cannot penetrate into superphysical
+worlds. This may be proven beyond the possibility of denial. But this
+proof can have no more value for a certain kind of soul-life than the
+proof one would use in showing that man's natural eye cannot, with its
+visual faculty, penetrate to the smallest cells of a living being, or to
+the constitution of far-off celestial bodies.
+
+Just as the assertion is true and demonstrable that the ordinary power of
+seeing does not penetrate as far as the cells, so also is the other
+assertion which maintains that ordinary knowledge cannot penetrate into
+supersensible worlds. And yet the proof that the ordinary power of vision
+has to stop short of the cells in no way excludes the investigation of
+cells. Why should the proof that the ordinary power of cognition has to
+stop short of supersensible worlds, decide anything against the
+possibility of investigating those worlds?
+
+One can well sense the feeling which this comparison may evoke in many
+people. One can even understand that he who doubts and holds the above
+comparison against this labor of thought, does not even faintly sense the
+whole seriousness of that mental effort. And yet the present writer is not
+only fully convinced of that seriousness, but is of opinion that that work
+of thought may be numbered among the noblest achievements of humanity. To
+show that the human power of vision cannot perceive the cellular structure
+without the help of instruments, would surely be a useless undertaking;
+but in exact thinking, to become conscious of the nature of that thought
+is a necessary work of the mind. It is only natural that one who devotes
+himself to such work, should not notice that reality may refute him. The
+preface to this book can be no place for entering into many "refutations"
+of former editions, put forth by those who are entirely devoid of
+appreciation of that for which it strives, or who direct their unfounded
+attacks against the personality of the author; but it must, none the less,
+be emphasized that belittling of serious scientific thought in this book
+can only be imputed to the author by one who wishes to shut himself off
+from the _spirit_ of what is expressed in it.
+
+Man's power of cognition may be augmented and made more powerful, just as
+the eye's power of vision may be augmented. Only the means for
+strengthening the capacity of cognition are entirely of a spiritual
+nature; they are inner processes, belonging purely to the soul. They
+consist of what is described in this book as meditation and concentration
+(contemplation). Ordinary soul-life is bound up with the bodily
+instrument; the strengthened soul-life liberates itself from it. There are
+schools of thought at the present time to which this assertion must appear
+quite senseless, to which it must seem based only upon self-delusion.
+Those who think in this way will find it easy, from their point of view,
+to prove that "all soul-life" is bound up with the nervous system. One who
+holds the standpoint from which this book has been written, can thoroughly
+understand such proofs. He understands people who say that only
+superficiality can assert that there may be some kind of soul-life
+independent of the body, and who are quite convinced that in such
+experiences of the soul there exists a connection with the life of the
+nervous system, which the "dilettantism of occult science" merely fails to
+detect.
+
+Here certain quite comprehensible habits of thought are in such sharp
+contradiction to what has been described in this book, that there is as
+yet no prospect of coming to an understanding with many people. It is here
+that we come to the point where the desire must arise that it should no
+longer be a characteristic of our present day culture to at once decry as
+fanciful or visionary a method of research which differs from its own. But
+on the other hand it is also a fact at the present time that a number of
+people can appreciate the supersensible method of research, as it is
+presented in this book, people who understand that the meaning of life is
+not revealed in general phrases about the soul, self, and so on, but can
+only result from really entering into the facts of superphysical research.
+
+Not from lack of modesty, but with a sense of joyful satisfaction, does
+the author of this book feel profoundly the necessity for this fourth
+edition after a comparatively short time. The author is not prompted to
+this statement by lack of modesty, for he is entirely too conscious of how
+little even this new edition approaches that "outline of a supersensuous
+world concept" which it is meant to be. The whole book has once more been
+revised for the new edition, much supplementary matter has been inserted
+at important points, and elucidations have been attempted. But in numerous
+passages the author has realized how poor the means of presentation
+accessible to him prove to be in comparison with what superphysical
+research discovers. Thus it was scarcely possible to do more than point
+out the way in which to reach conceptions of the events described in this
+book as the Saturn, Sun, and Moon evolutions. An important aspect of this
+subject has been briefly remodelled in this edition. But experiences in
+relation to such things diverge so widely from all experiences in the
+realm of the senses, that their presentation necessitates a continual
+striving after expressions which may be, at least in some measure,
+adequate. One who is willing to enter into the attempted presentation
+which has here been made, will perhaps notice that in the case of many
+things which cannot possibly be expressed by mere words, the endeavour has
+been made to convey them by the _manner_ of the description. This manner
+is, for instance, different in the account of the Saturn evolution from
+that used for the Sun evolution, and so on.
+
+Much complementary and additional matter has been inserted in this edition
+in the part dealing with "Perception of the Higher Worlds." The endeavour
+has been made to represent in a graphic way the kind of inner
+soul-processes by which the power of cognition liberates itself from the
+limits which confine it in the world of sense and thereby becomes
+qualified for experiencing the supersensible world. The attempt has been
+made to show that these experiences, even though gained by entirely inner
+ways and methods, still do not have a merely subjective significance for
+the particular individual who gains them. The description attempts to show
+that _within_ the soul stripped of its individuality and personal
+peculiarities, an experience takes place which _every_ human being may
+have in the same way, if he will only work at his development from out his
+subjective experiences. It is only when "knowledge of supersensible
+worlds" is thought of as bearing this character that it may be
+differentiated from old experiences of merely subjective mysticism. Of
+this mysticism it may be said that it is after all more or less a
+subjective concern of the mystic. The scientific spiritual training of the
+soul, however, as it is described here, strives for objective experiences,
+the truth of which, although recognized in an entirely inner way, may yet,
+for that very reason, be found to be universally valid. This again is a
+point on which it is very difficult to come to an understanding concerning
+many of the habits of thought of our time.
+
+In conclusion, the author would like to observe that it would be well if
+even the sympathetic reader of the book would take its statements exactly
+as they stand. At the present time there is a very prevalent tendency to
+give this or that spiritual movement an historical name, and to many it is
+only such a name that seems to make it valuable. But, it may be asked,
+what would the statements in this book gain by being designated
+"Rosicrucian," or anything else of the kind? What is of importance is that
+in this book a glimpse into supersensible worlds is attempted with the
+means which in our present period of evolution are possible and suitable
+for the human soul; and that from this point of view the problems of human
+destiny and human existence are considered beyond the limits of birth and
+death. It is not a question of an endeavor which shall bear this or that
+old name, but of a striving after truth.
+
+On the other hand, expressions have also been used, with hostile
+intention, for the conception of the universe presented in this book.
+Leaving out of account that those which were intended to strike and
+discredit the author most heavily are absurd and objectively untrue, these
+expressions are stamped as unworthy by the fact that they disparage a
+fully _independent_ search for truth; because the aggressors do not judge
+it on its own merits, but try to impose on others, as a judgment of these
+investigations, erroneous ideas about their dependence upon this or that
+tradition,--ideas which they have invented, or adopted from others without
+reason. However necessary these words are in face of the many attacks on
+the author, it is yet repugnant to him in this place to enter further into
+the matter.
+
+RUDOLF STEINER
+_June, 1913._
+
+
+
+
+
+AUTHOR'S REMARKS TO FIRST EDITION
+
+
+In placing a book such as this in the hands of the public, the writer must
+calmly anticipate every kind of criticism regarding his work which is
+likely to arise in the present day. A reader, for instance, whose opinions
+are based upon the results of scientific research, after noting certain
+statements made here touching these things, may pronounce the following
+judgment: "It is astounding that such statements should be possible in our
+time. The most elementary conceptions of natural science are distorted in
+such a manner as to denote positively inconceivable ignorance of even the
+rudiments of science. The author uses such terms, for instance, as 'heat'
+in a way that would lead one to infer that he had let the entire wave of
+modern thought on the subject of physics sweep past him unperceived. Any
+one familiar with the mere elements of this science would show him that
+not even the merest dilettante could have made these statements, and they
+can only be dismissed as the outcome of rank ignorance."
+
+This and many a similar verdict might be pronounced, and we can picture
+our reader, after the perusal of a page or two, laying the book
+aside,--smiling or indignant, according to his temperament,--and reflecting
+on the singular growths which a perverse tendency of thought may put forth
+in our time. So thinking, he will lay this volume aside, with his
+collection of similar freaks of the brain. What, however, would the author
+say should such opinions come to his knowledge? Would he not, from his
+point of view, also set the critic down as incapable of judgment or, at
+least, as one who has not chosen to bring his good will to bear in forming
+an intelligent opinion? To this the answer is most emphatically--No! In no
+sense whatever does the author feel this, for he can easily conceive of
+his critic as being not only a highly intelligent man, but also a trained
+scientist, and one whose opinions are the result of conscientious thought.
+The author of this book is able to enter into the feelings of such a
+person and to understand the reasons which have led him to form these
+conclusions.
+
+Now, in order to comprehend what the author really means, it is necessary
+to do here what generally seems to him to be out of place, but for which
+there is urgent cause in the case of this book, namely, to introduce
+certain personal data. Of course, nothing will be said in this connection
+but what bears upon the author's decision to write this book. What is said
+in it could not be justified if it bore merely a personal character. A
+book of this kind is bound to proffer views to which any person may
+attain, and these views must be presented in such a way as to suggest no
+shade of the personal element, that is, as far as such a thing is
+possible.
+
+It is therefore not in this sense that the personal note is sounded. It is
+only intended to explain how it was possible for the author to understand
+the above characterized opinions concerning his presentations, and yet was
+able to write this book.
+
+It is true there is one method which would have made the introduction of
+the personal element unnecessary--this would have been to specify in detail
+all those particulars which would show that the statements here made are
+in agreement with the progress of modern science. This course would,
+however, have necessitated the writing of many volumes, and as such a task
+is at present out of the question, the writer feels it necessary to state
+the personal reasons which he believes justify him in thinking such an
+agreement thoroughly possible and satisfactory. Were he not in a position
+to make the following explanations, he would most certainly never have
+gone so far as to publish such statements as those referring to heat
+processes.
+
+Some thirty years ago the author had the opportunity of studying physics
+in its various branches. At that time the central point of interest in the
+sphere of heat phenomena was the promulgation of the so-called "Mechanical
+Theory of Heat," and it happened that this theory so particularly
+engrossed his attention that the historical development of the various
+interpretations associated with the names of Julius Robert Mayer,
+Helmholtz, Joule, Clausius, and others, formed the subject of his
+continuous study. During that period of concentrated work he laid those
+foundations which have enabled him to follow all the actual advances since
+made with regard to the theory of physical heat, without experiencing any
+difficulty in penetrating into what science is achieving in this
+department. Had he been obliged to confess himself unable to do this, the
+writer would have had good reason for leaving unsaid and unwritten much
+that has been brought forward in this book.
+
+He has made it a matter of conscience, when writing or speaking on occult
+science, to deal only with matters on which he could also report, in what
+seemed an adequate manner, the views held by modern science. With this,
+however, he does not wish in the least to give the impression that this is
+always a necessary prerequisite. Any one may feel a call to communicate or
+to publish whatever his judgment, his sense of truth, and his feelings may
+prompt him to, even if he is ignorant of the attitude taken by
+contemporary science in the matter. The writer wishes to indicate merely
+that he holds to the pronouncements he has made. For instance, he would
+never have written those few sentences on the human glandular system, nor
+those regarding man's nervous system, contained in this volume, were he
+not in a position to discuss both subjects in the terms used by the modern
+scientist, when speaking of the glandular and nervous systems from the
+standpoint of science.
+
+In spite of the fact that it may be said that he who speaks concerning
+"heat," as is done here, knows nothing of the elements of modern physics,
+yet the author feels himself quite justified, because he believes that he
+knows present day research along those lines, and because if it were
+unknown to him, he would have left the subject alone. He knows that such
+utterances may be ascribed to lack of modesty, but it is necessary to
+declare his true motives, lest they should be confounded with others of a
+very different nature, a result infinitely worse than a verdict of mere
+vanity.
+
+He who reads this book as a philosopher, may well ask himself, "Has this
+author been asleep to present day research in the field of the theory of
+cognition? Had he never heard of the existence of a man called Kant?" this
+philosopher might ask, "and did he not know that according to this man it
+was simply inadmissible, from a philosophic point of view, to put forward
+such statements?" and so on, while in conclusion he might remark that
+stuff of so uncritical, childish, and unprofessional a nature should not
+be tolerated among philosophers, and that any further investigation would
+be waste of time. However, here again, for reasons already advanced and at
+the risk of being again misinterpreted, the writer would fain introduce
+certain personal experiences.
+
+His studies of Kant date from his sixteenth year, and he really believes
+he is now capable of criticizing quite objectively, from the Kantian point
+of view, everything that has been put forward in this book. On this
+account, too, he might have left this book unwritten were he not fully
+aware of what moves a philosopher to pass the verdict of "childishness"
+whenever the critical standard of the day is applied. Yet one may actually
+know that in the Kantian sense the limits of possible knowledge are here
+exceeded: one may know in what way Herbart (who never arrived at an
+"arrangement of ideas") would discover his "naive realism." One may even
+know the degree to which the modern pragmatism of James and Schiller and
+others would find the bounds of "true presentments" transgressed--those
+presentments which we are able to make our own, to vindicate, enforce, and
+to verify.
+
+We may know all these things and yet, for this very reason, feel justified
+in holding the views here presented. The writer has dealt with the
+tendencies of philosophic thought in his works: "The Theory of Cognition
+of Goethe's World-Concept"; "Truth and Science"; "Philosophy of Freedom";
+"Goethe's World Concept" and "Views of the World and Life in the
+Nineteenth Century."
+
+Many other criticisms might be suggested. Any one who had read some of the
+writer's earlier works: "Views of the World and Life in the Nineteenth
+Century," for instance, or a smaller work on _Haeckel and his Opponents_,
+might think it incredible that one and the same man could have written
+those books as well as the present work and also his already published
+"Theosophy." "How," he might ask, "can a man throw himself into the breach
+for Haeckel, and then, turn around and discredit every sound theory
+concerning monism that is the outcome of Haeckel's researches?" He might
+understand the author of this book attacking Haeckel "with fire and
+sword"; but it passes the limits of comprehension that, besides defending
+him, he should actually have dedicated "Views of the World and Life in the
+Nineteenth Century" to him. Haeckel, it might be thought, would have
+emphatically declined the dedication had he known that the author was
+shortly to produce such stuff as _An Outline of Occult Science_, with all
+its unwieldy dualism.
+
+The writer of this book is of the opinion that one may very well
+understand Haeckel without being bound to consider everything else as
+nonsense which does not flow directly from Haeckel's own presentments and
+premises. The author is further of the opinion that Haeckel cannot be
+understood by attacking him with "fire and sword," but by trying to grasp
+what he has done for science. Least of all does he hold those opponents of
+Haeckel to be in the right, against whom he has in his book, _Haeckel and
+his Opponents_, sought to defend the great naturalist; for surely, the
+fact of his having gone beyond Haeckel's premises by placing the spiritual
+conception of the world side by side with the merely natural one conceived
+by Haeckel, need be no reason for assuming that he was of one mind with
+the latter's opponents. Any one taking the trouble to look at the matter
+in the right light must see that the writer's recent books are in perfect
+accord with those of an earlier date.
+
+But the author can also conceive of a critic who in general and offhand
+looks upon the presentations of this book as the out-pourings of a fantasy
+run wild or as dreamy thought-pictures. Yet all that can be said in this
+respect is contained in the book itself, and it is explicitly shown that
+sane and earnest thought not only can but _must_ be the touch-stone of all
+the facts presented. Only one who submits what is here advanced to logical
+and adequate examination, such as is applied to the facts of natural
+science, will be in a position to decide for himself how much reason has
+to say in the matter.
+
+After saying this much about those who may at first be inclined to take
+exception to this work, we may perhaps be permitted to address a few words
+to those on whose sympathetic attention we can rely. These will find all
+broad essentials contained in the first chapter, "Concerning the Nature of
+Occult Science." A word, however, must here be added. Although this book
+deals with investigations carried beyond the confines of intellect limited
+to the world of the senses, yet nothing has been asserted except what can
+be grasped by any person possessed of unprejudiced reasoning powers backed
+by a healthy sense of truth, and who is at the same time willing to turn
+these gifts to the best account; and the writer emphatically wishes it to
+be understood that he hopes to appeal to readers who will not be content
+with merely accepting on "blind faith" the matters presented, but who will
+take the trouble to test them by the light of their own understanding and
+by the experiences of their own lives. Above all, he desires _cautious_
+readers, who will allow themselves to be convinced only by what can be
+logically justified. The writer is well aware that his work would be worth
+nothing were its value to rest on blind belief; it is valuable only in the
+degree to which it can be justified by unbiased reason. It is an easy
+thing for "blind faith" to confound folly and superstition with truth, and
+doubtless many, who have been content to accept the supersensible on mere
+faith, will be inclined to think that this book makes too great demands
+upon their powers of thought. It is not a question of merely making
+certain communications, but rather of presenting them in a manner
+consistent with a conscientious view of the corresponding plane of life;
+for this is the plane upon which the loftiest matters are often handled
+with unscrupulous charlatanism, and where knowledge and superstition come
+into such close contact as to be liable to be confused one with the other.
+
+Any one acquainted with supersensual research will, on reading this book,
+be able to see that the author has sought to define the boundary line
+sharply between what can be communicated now from the sphere of
+supersensible cognition, and that which will be given out, at a later
+time, or at least, in a different form.
+
+RUDOLF STEINER
+_December, 1909._
+
+
+
+
+
+CHAPTER I. THE CHARACTER OF OCCULT SCIENCE
+
+
+At the present time the words "occult science" are apt to arouse the most
+varied feelings. Upon some people they work like a magic charm, like the
+announcement of something to which they feel attracted by the innermost
+powers of their soul; to others there is in the words something repellent,
+calling forth contempt, derision, or a compassionate smile. By many,
+occult science is looked upon as a lofty goal of human effort, the crown
+of all other knowledge and cognition; others, who are devoting themselves
+with the greatest earnestness and noble love of truth to that which
+appears to them true science, deem occult science mere idle dreaming and
+fantasy, in the same category with what is called superstition. To some,
+occult science is like a light without which life would be valueless; to
+others, it represents a spiritual danger, calculated to lead astray
+immature minds and weak souls, while between these two extremes is to be
+found every possible intermediate shade of opinion.
+
+Strange feelings are awakened in one who has attained a certain
+impartiality of judgment in regard to occult science, its adherents and
+its opponents, when one sees how people, undoubtedly possessed of a
+genuine feeling for freedom in many matters, become intolerant when they
+meet with this particular line of thought. And an unprejudiced observer
+will scarcely fail in this case to admit that what attracts many adherents
+of occult science--or occultism--is nothing but the fatal craving for what
+is unknown and mysterious, or even vague. And he will also be ready to own
+that there is much cogency in the reasons put forward against what is
+fantastic and visionary by serious opponents of the cause in question. In
+fact, one who studies occult science will do well not to lose sight of the
+fact that the impulse toward the mysterious leads many people on a vain
+chase after worthless and dangerous will-o'-the-wisps.
+
+Even though the occult scientist keeps a watchful eye on all errors and
+vagaries on the part of adherents of his views, and on all justifiable
+antagonism, yet there are reasons which hold him back from the immediate
+defence of his own efforts and aspirations. These reasons will become
+apparent to any one entering more deeply into occult science. It would
+therefore be superfluous to discuss them here. If they were cited before
+the threshold of this science had been crossed, they would not suffice to
+convince one who, held back by irresistible repugnance, refuses to cross
+that threshold. But to one who effects an entry, the reasons will soon
+manifest themselves, with unmistakable clearness from within.
+
+This much, however, implies that the reasons in question point to a
+certain attitude as the only right one for an occult scientist. He avoids,
+as much as he possibly can, any kind of outer defence or conflict, and
+lets the cause speak for itself. He simply puts forward occult science;
+and in what it has to say about various matters, he shows how his
+knowledge is related to other departments of life and science, what
+antagonism it may encounter, and in what way reality stands witness to the
+truth of his cognitions. He knows that an attempted vindication would,--not
+merely on account of current defective thinking but by virtue of a certain
+inner necessity,--lead into the domain of artful persuasion; and he desires
+nothing else than to let occult science work its own way quite
+independently.
+
+The first point in occult science is by no means the advancing of
+assertions or opinions which are to be proven, but the communication, in a
+purely narrative form, of experiences which are to be met with in a world
+other than the one that is to be seen with physical eyes and touched with
+physical hands. And further, it is an important point that through this
+science the methods are described by which man may verify for himself the
+truth of such communications. For one who makes a serious study of genuine
+occult science will soon find that thereby much becomes changed in the
+conceptions and ideas which are formed--and rightly formed--in other spheres
+of life. A wholly new conception necessarily arises also about what has
+hitherto been called a "proof." We come to see that in certain domains
+such a word loses its usual meaning, and that there are other grounds for
+insight and understanding than "proofs" of this kind.
+
+All occult science is born from two thoughts, which may take root in any
+human being. To the occult scientist these thoughts express facts which
+may be experienced if the right methods for the purpose are used. But to
+many people these same thoughts represent highly disputable assertions,
+which may arouse fierce contention, even if they are not regarded as
+something which may be "proven" impossible.
+
+These two thoughts are, first, that behind the visible world there is
+another, the world invisible, which is hidden from the senses and also
+from thought that is fettered by these senses; and secondly, that it is
+possible for man to penetrate into that unseen world by developing certain
+faculties dormant within him.
+
+Some will say that there is no such hidden world. The world perceived by
+man through his senses is the only one. Its enigmas can be solved out of
+itself. Even if man is still very far from being able to answer all the
+questions of existence, the time will certainly come when sense-experience
+and the science based upon it will be able to give the answers to all such
+questions.
+
+Others say that it cannot be asserted that there is no unseen world behind
+the visible one, but that human powers of perception are not able to
+penetrate into that world. Those powers have bounds which they cannot
+pass. Faith, with its urgent cravings, may take refuge in such a world;
+but true science, based on ascertained facts, can have nothing to do with
+it.
+
+A third class looks upon it as a kind of presumption for man to attempt to
+penetrate, by his own efforts of cognition, into a domain with regard to
+which he should give up all claim to knowledge and be content with faith.
+The adherents of this view feel it to be wrong for weak human beings to
+wish to force their way into a world which should belong to religious
+life.
+
+It is also alleged that a common knowledge of the facts of the sense-world
+is possible for mankind, but that in regard to supersensible things it can
+be merely a question of the individual's personal opinion, and that in
+these matters there can be no possibility of a certainty universally
+recognized. And many other assertions are made on the subject.
+
+The occult scientist has convinced himself that a consideration of the
+visible world propounds enigmas to man which can never be solved out of
+the facts of that world itself. Their solution in this way will never be
+possible, however far advanced a knowledge of those facts may be. For
+visible facts plainly point, through their own inner nature, to the
+existence of a hidden world. One who does not see this closes his eyes to
+the problems which obviously spring up everywhere out of the facts of the
+sense-world. He refuses to recognize certain questions and problems, and
+therefore thinks that all questions can be answered through facts within
+reach of sense perception. The questions which he is willing to ask are
+all capable of being answered by the facts which he is convinced will be
+discovered in the course of time. Every genuine occultist admits this. But
+why should one, when he asks no questions, expect answers on certain
+subjects? The occult scientist says that to him such questioning is
+natural, and must be regarded as a wholly justifiable expression of the
+human soul. Science is surely not to be confined within limits which
+prohibit impartial inquiry.
+
+The opinion that there are bounds to human knowledge which it is
+impossible to pass, compelling man to stop short of the invisible world,
+is thus met by the occult scientist: he says that there can exist no doubt
+concerning the impossibility of penetrating into the unseen world by means
+of the kind of cognition here meant. One who considers it the only kind
+can come to no other opinion than that man is not permitted to penetrate
+into a possibly existing higher world. But the occult scientist goes on to
+say that it is possible to develop a different sort of cognition, and that
+this leads into the unseen world. If this kind of cognition is held to be
+impossible, we arrive at a point of view from which any mention of an
+invisible world appears as sheer nonsense. But to an unbiased judgment
+there can be no basis for such an opinion as this, except that its
+adherent is a stranger to that other kind of cognition. But how can a
+person form an opinion about a subject of which he declares himself
+ignorant? Occult science must in this case maintain the principle that
+people should speak only of what they know, and should not make assertions
+about anything of which they are ignorant. It can only recognize every
+man's right to communicate his own experiences, not every man's right to
+declare the impossibility of what he does not, or will not, know. The
+occult scientist disputes no one's right to ignore the invisible world;
+but there can be no real reason why a person should declare himself an
+authority, not only on what he may know, but also on things considered
+unknowable.
+
+To those who say that it is presumption to penetrate into unseen regions,
+the occult scientist would merely point out that this _can_ be done, and
+that it is sinning against the faculties with which man has been endowed
+if he allows them to waste instead of developing and using them.
+
+But he who thinks that views about the unseen world are necessarily wholly
+dependent on personal opinion and feeling is denying the common essence of
+all human beings. Even though it is true that every one must find light on
+these things within himself, it is also a fact that all those, who go far
+enough, arrive at the same, not at different conclusions regarding them.
+Differences exist only as long as people will not approach the highest
+truths by the well-tested path of occult science, but attempt ways of
+their own choosing. Genuine occult science will certainly fully admit that
+only one who has followed, or at any rate has begun to follow the path of
+occult science, is in a position to recognize it as the right one. But all
+those who follow that path will recognize its genuineness, and have always
+done so.
+
+The path to occult knowledge will be found, at the fitting moment, by
+every human being who discerns in what is visible the presence of
+something invisible, or who even but dimly surmises or divines it, and
+who, from his consciousness that powers of cognition are capable of
+development, is driven to the feeling that what is hidden may be unveiled
+to him. One who is drawn to occult science by such experiences of the soul
+will find opening up before him, not only the prospect of finding the
+answers to certain questions which press upon him, but the further
+prospect of overcoming everything which hampers and enfeebles his life.
+And in a certain higher sense it implies a weakening of life, in fact a
+death of the soul, when a person is compelled to turn away from, or to
+deny, the unseen. Indeed, under certain circumstances despair is the
+result of a man's losing all hope of having the invisible revealed to him.
+This death and despair, in their manifold forms, are at the same time
+inner spiritual foes of occult science. They make their appearance when a
+person's inner force is dwindling away. In that case, if he is to possess
+any vital force it must be supplied to him from without. He perceives the
+things, beings, and events which approach his organs of sense, and
+analyzes them with his intellect. They afford him pleasure and pain, and
+impel him to the actions of which he is capable. For a while he may go on
+in this way: but at length he must reach a point at which he inwardly
+dies. For that which may thus be extracted for man from the outer world,
+becomes exhausted. This is not a statement arising from the personal
+experience of one individual, but something resulting from an impartial
+survey of the whole of human life. That which secures life from exhaustion
+lies in the unseen world, deep at the roots of things. If a person loses
+the power of descending into those depths so that he cannot be perpetually
+drawing fresh vitality from them, then in the end the outer world of
+things also ceases to yield him anything of a vivifying nature.
+
+It is by no means the case that only the individual and his personal weal
+and woe are concerned. Through occult science man gains the conviction
+that from a higher standpoint the weal and woe of the individual are
+intimately bound up with the weal and woe of the whole world. This is a
+means by which man comes to see that he is inflicting an injury on the
+entire world and every being within it, if he does not develop his own
+powers in the right way. If a man makes his life desolate by losing touch
+with the unseen, he not only destroys in his inner self something, the
+decay of which may eventually drive him to despair, but through his
+weakness he constitutes a hindrance to the evolution of the whole world in
+which he lives.
+
+Now man may delude himself. He may yield to the belief that there is
+nothing invisible, and that that which is manifest to his senses and
+intellect contains everything which can possibly exist. But such an
+illusion is only possible on the surface of consciousness and not in its
+depths. Feeling and desire do not yield to this delusive belief. They will
+be perpetually craving, in one way or another, for that which is
+invisible. And if this is withheld, they drive man to doubt, to
+uncertainty about life, or even to despair. Occult science, by making
+manifest what is unseen, is calculated to overcome all hopelessness,
+uncertainty, and despair,--everything, in short, which weakens life and
+makes it unfit for its necessary service in the universe.
+
+The beneficent effect of occult science is that it not only satisfies
+thirst for knowledge but gives strength and stability to life. The source
+whence the occult scientist draws his power for work and his confidence in
+life is inexhaustible. Any one who has once had recourse to that fount
+will always, on revisiting it, go forth with renewed vigour.
+
+There are people who will not hear anything about occult science, because
+they think they discern something unhealthy in what has just been said.
+These people are quite right as regards the surface and outer aspect of
+life. They do not desire that to be stunted, which life, in its so-called
+reality, offers. They see weakness in man's turning away from reality and
+seeking his welfare in an unseen world which to them is synonymous with
+what is chimerical and visionary. If as occult scientists we do not desire
+to fall into morbid dreaming and weakness, we must admit that such
+objections are partially justified. For they are founded upon sound
+judgment, which leads to a half truth instead of a whole truth merely
+because it does not penetrate to the roots of things, but remains on the
+surface. If occult science were calculated to weaken life and estrange man
+from true reality, such objections would certainly be strong enough to cut
+the ground from under the feet of those who follow this spiritual line of
+life. But even in regard to such opinions as these, occult science would
+not be taking the right course in defending itself in the ordinary sense
+of the word. Even in this case it can only speak by means of what it gives
+to those who really penetrate into its meaning, that is, by the real force
+and vitality which it bestows. It does not weaken life, but strengthens
+it, because it equips man not only with the forces of the manifest world
+but with those of the invisible world of which the manifest is the effect.
+Thus it does not imply an impoverishment, but an enrichment, of life. The
+true occult scientist does not stand aloof from the world, but is a lover
+of reality, because he does not desire to enjoy the unseen in a remote
+dream-world, but finds his happiness in bringing to the world ever fresh
+supplies of force from the invisible sources from whence this very world
+is derived, and from which it must be continually fructified.
+
+Some people find many obstacles when they enter upon the path of occult
+science. One of these is expressed in the fact, that a person, attempting
+to take the first steps, is sometimes discouraged because at the outset he
+is introduced to the details of the supersensible world, in order that he
+may, with entire patience and devotion, become acquainted with them. A
+series of communications is made to him concerning the invisible nature of
+man, about certain definite occurrences in the kingdom of which death
+opens the portals, and regarding the evolutions of man, the earth, and the
+entire solar system. What he expected was to enter the supersensible world
+easily, at a bound. Now he is heard to say: "Everything which I am told to
+study is food for my mind, but leaves my soul cold. I am seeking the
+deepening of my soul-life. I want to find myself within. I am seeking
+something that will lift my soul into the sphere of the divine, leading it
+to its true home; I do not want information about the human being and
+world-processes." People who talk in this way have no idea that by such
+feelings they are barring the door to what they are really seeking. For it
+is just when, and only when, with a free and open mind, in self-surrender
+and patience, they assimilate what they call "merely" food for the
+intellect, that they will find that for which their souls are athirst.
+That road leads the soul to union with the divine, which brings to the
+soul knowledge of the works of the divine. The uplifting of the heart is
+the result of learning to know about the creations of the spirit.
+
+On this account occult science must begin by imparting the information
+which throws light on the realms of the spiritual world. So too, in this
+book, we shall begin with what can be unveiled concerning unseen worlds
+through the methods of occult research. That which is mortal in man, and
+that which is immortal, will be described in their connection with the
+world, of which he is a member.
+
+Then will follow a description of the methods by which man is able to
+develop those powers of cognition latent within him, which will lead him
+into that world. As much will be said about the methods as is at present
+possible in a work of this kind. It seems natural to think that these
+methods should be dealt with first. For it seems as though the main point
+would be to acquaint man with what may bring him, by means of his own
+powers, to the desired view of the higher world. Many may say, "Of what
+use is it for me that others tell me what they know about higher worlds? I
+wish to see them for myself."
+
+The fact of the matter is that for really fruitful experience of the
+mysteries of the unseen world, previous knowledge of certain facts
+belonging to that world is absolutely necessary. Why this is so, will be
+sufficiently brought out from what follows.
+
+It is a mistake to think that the truths of occult science which are
+imparted by those qualified to communicate them, before mention is made of
+the means of penetrating into the spiritual world itself, can be
+understood and grasped only by means of the higher vision which results
+from developing certain powers latent in man. This is not the case. For
+investigating and discovering the mysteries of a supersensible world, that
+higher sight is essential. No one is able to discover the facts of the
+unseen world without the clairvoyance which is synonymous with that higher
+vision. When however, the facts have been discovered and imparted, every
+one who applies to them the full range of his ordinary intellect and
+unprejudiced powers of judgment, will be able to understand them and to
+rise to a high degree of conviction concerning them. One who maintains
+that the mysteries are incomprehensible to him, does not do so because he
+is not yet clairvoyant, but because he has not yet succeeded in bringing
+into activity those powers of cognition which may be possessed by every
+one, even without clairvoyance.
+
+A new method of putting forward these matters consists in so describing
+them, after they have been clairvoyantly investigated, that they are quite
+accessible to the faculty of judgment. If only people do not shut
+themselves off by prejudice, there is no obstacle to arriving at a
+conviction, even without higher vision. It is true that many will find
+that the new method of presentment, as given in this book, is far from
+corresponding to their customary ways of forming an opinion. But any
+objection due to this will soon disappear if one takes the trouble to
+follow out these customary methods to their final consequences.
+
+When, by an extended application of ordinary thought, a certain number of
+the higher mysteries have been assimilated and found intelligible by any
+one, then the right moment has come for the methods of occult research to
+be applied to his individual personality:--these will give him access to
+the unseen world.
+
+Nor will any genuine scientist be able to find contradiction, in spirit
+and in truth, between his science, which is built upon the facts of the
+sense-world, and the way in which occult science carries on its
+researches. The scientist uses certain instruments and methods. He
+constructs his instruments by working upon what "nature" gives him. Occult
+science also uses an instrument, but in this case the instrument is man
+himself. And that instrument too must first be prepared for that higher
+research. The faculties and powers given to man by nature at the outset
+without his co-operation, must be transformed into higher ones. In this
+way man is able to make himself into an instrument for the investigation
+of the unseen world.
+
+
+
+
+
+CHAPTER II. THE NATURE OF MAN
+
+
+With the consideration of man in the light of occult science, what this
+signifies in general, immediately becomes evident. It rests upon the
+recognition of something hidden behind that which is revealed to the outer
+senses and to the intellect acquired through perception. These senses and
+this intellect can apprehend only a part of all that which occult science
+unveils as the total human entity, and this part is the _physical body_.
+In order to throw light upon its conception of this physical body, occult
+science at first directs attention to a phenomenon which confronts all
+observers of life like a great riddle,--the phenomenon of death,--and in
+connection with it, points to so-called inanimate nature, the mineral
+kingdom. We are thus referred to facts, which it devolves on occult
+science to explain, and to which an important part of this work must be
+devoted. But to begin with, only a few points will be touched upon, by way
+of orientation.
+
+Within manifested nature the physical body, according to occult science,
+is that part of man which is of the same nature as the mineral kingdom. On
+the other hand, that which distinguishes man from minerals is considered
+as not being part of the physical body. From the occult point of view,
+what is of supreme importance is the fact that death separates the human
+being from that which, during life, is of like nature with the mineral
+world. Occult science points to the dead body as that part of man which is
+to be found existing in the same way in the mineral kingdom. It lays
+strong emphasis upon the fact that in this principle of the human being,
+which it looks upon as the physical body, and which death reduces to a
+corpse, the same materials and forces are at work as in the mineral realm;
+but no less emphasis is laid upon the fact that at death disintegration of
+the physical body sets in. Occult science therefore says: "It is true that
+the same materials and forces are at work in the physical body as in the
+mineral, but during life their activity is placed at the disposal of
+something higher. They are left to themselves only when death occurs. Then
+they act, as they must in conformity with their own nature, as decomposers
+of the physical body."
+
+Thus a sharp distinction must be drawn between the manifested and the
+hidden elements in man. For during life, that which is hidden from view
+has to wage perpetual war on the materials and forces of the mineral
+world. This indicates the point at which occult science steps in. It has
+to characterize that which wages the war alluded to, as a principle which
+is hidden from sense-observation. Clairvoyant sight alone can reveal its
+workings. How man arrives at awareness of this hidden element, as plainly
+as his ordinary eyes see the phenomena of sense, will be described in a
+later part of this book. Results of clairvoyant observation will be given
+now for the reason already pointed out in the preceding pages, that is,
+that communications about the way in which the higher sight is obtained
+can only be of value to the student when he has first become acquainted,
+in the form of a narrative, with the results of clairvoyant research. For
+in this sphere it is quite possible to understand things which one is not
+yet able to observe. Indeed, the right path to higher vision starts with
+understanding.
+
+Now, although the hidden something which wages war on the disintegration
+of the physical body can be observed only by the higher sight, it is
+plainly visible in its effects to the human faculty of judgment which is
+limited to the manifested world; and these effects are expressed in the
+form or shape in which mineral materials and forces are combined during
+life. When death has intervened, the form disappears little by little, and
+the physical body becomes part of the rest of the mineral world. But the
+clairvoyant is able to observe this hidden something as an independent
+member of the human organism, which during life prevents the physical
+materials and forces from taking their natural course, which would lead to
+the dissolution of the physical body. This independent principle is called
+the etheric or vital body.
+
+If misunderstandings are not to arise at the outset, two things must be
+borne in mind in connection with this account of a second principle of
+human nature. The word "etheric" is used here in a different sense from
+that of modern physics, which designates as "ether" the medium by which
+light is transmitted. In occult science the use of the word is limited to
+the sense given above. It denotes that which is accessible to higher
+sight, and can be known to physical observation only by its effects, that
+is, by its power of giving a definite form or shape to the mineral
+materials and forces present in the physical body. Again, the use of the
+word "body" must not be misunderstood. It is necessary to use the words of
+every day language in describing things on a higher plane of existence,
+and these terms, when applied to sense-observation, express only what is
+physical. The etheric body has, of course, nothing of a bodily nature in
+the physical sense, however ethereal we might imagine such a body to be.
+As soon as the occultist mentions this etheric or vital body, he reaches
+the point at which he is bound to encounter the opposition of many
+contemporary opinions. The development of the human mind has been such
+that the mention of such a principle of human nature is necessarily looked
+upon as unscientific. The materialistic way of thinking has arrived at the
+conclusion that there is nothing to be seen in a living body but a
+combination of physical substances and forces such as are also found in
+the so-called inanimate body of the mineral, the only difference being
+that they are more complicated in the living than in the lifeless body.
+Yet it is not very long since other views were held, even by official
+science.
+
+It is evident to any one who studies the works of many earnest men of
+science, produced during the first half of the nineteenth century, that at
+that time many a genuine investigator of nature was conscious of some
+factor acting within the living body other than in the lifeless mineral.
+It was termed "vital force." It is true this vital force is not
+represented as being what has been above characterized as the vital body,
+but underlying the conception was a dim idea of the existence of such a
+body. Vital force was generally regarded as something which in a living
+body was united with physical matter and forces in the same way that the
+force of a magnet unites itself with iron. Then came the time when vital
+force was banished from the domain of science. Mere physical and chemical
+causes were accounted all sufficient.
+
+At the present moment, however, there is a reaction in this respect in
+some scientific quarters. It is sometimes conceded that the hypothesis of
+something of the nature of "vital force" is not pure nonsense. Yet even
+the scientist who concedes this much is not willing to make common cause
+with the occultist with regard to the vital body. As a rule, it serves no
+useful purpose to enter upon a discussion of such views from the
+standpoint of occult science. It should be much more the concern of the
+occultist to recognize that the materialistic way of thinking is a
+necessary concomitant phenomenon of the great advance of natural science
+in our day. This advance is due to the vast improvements in the
+instruments used in sense-observation. And it is in the very nature of man
+to bring some of his faculties to a certain degree of perfection at the
+expense of others. Exact sense-observation, which has been evolved to such
+an important extent by natural science, was bound to leave in the
+background the cultivation of those human faculties which lead into the
+hidden worlds. But the time has come when this cultivation is once more
+necessary; and recognition of the invisible will not be won by combating
+opinions which are the logical outcome of a denial of its existence, but
+rather by setting the invisible in the right light. Then it will be
+recognized by those for whom the "time has come."
+
+It was necessary to say this much, in order that it may not be imagined
+that occult science is ignorant of the standpoint of natural science when
+mention is made of an "etheric body," which, in many circles must
+necessarily be considered as purely imaginary.
+
+Thus the etheric body is the second principle of the human being. For the
+clairvoyant, it possesses a higher degree of reality than the physical
+body. A description of how it is seen by the clairvoyant can be given only
+in later parts of this book, when the sense in which such descriptions are
+to be taken will become manifest. For the present it will be enough to say
+that the etheric body penetrates the physical body in all its parts, and
+is to be regarded as a kind of architect of the latter. All the physical
+organs are maintained in their form and shape by the currents and
+movements of the etheric body. The physical heart is based upon an etheric
+heart, the physical brain, upon an etheric brain, and the physical, with
+this difference, that in the etheric body the parts flow into one another
+in active motion, whereas in the physical body they are separated from
+each other.
+
+Man has this etheric body in common with all plants, just as he has the
+physical body in common with minerals. Everything living has its etheric
+body.
+
+The study of occult science proceeds upwards from the etheric body to
+another principle of the human being. To aid in the formation of an idea
+of this principle, it draws attention to the phenomenon of sleep, just as
+in connection with the etheric body attention was drawn to death. All
+human work, so far as the manifested world is concerned, is dependent upon
+activity during waking life. But that activity is possible only as long as
+man is able to recuperate his exhausted forces by sleep. Action and
+thought disappear, pain and pleasure fade away during sleep, and on
+re-awaking, man's conscious powers ascend from the unconsciousness of
+sleep as though from hidden mysterious sources of energy. It is the same
+consciousness which sinks down into dim depths on falling asleep and
+ascends from them again on re-awaking.
+
+That which awakens life again out of this state of unconsciousness is,
+according to occult science, the third principle of the human being. It is
+called the astral body. Just as the physical body cannot keep its form by
+means of the mineral substances and forces it contains, but must, in order
+to be kept together, be interpenetrated by the etheric body, so is it
+impossible for the forces of the etheric body to illuminate themselves
+with the light of consciousness. An etheric body left to its own resources
+would be in a permanent state of sleep.(1) An etheric body awake, is
+illuminated by an astral body. This astral body seems to sense-observation
+to disappear when man falls asleep; to clairvoyant observation it is still
+present, with the difference that it appears separated from or drawn out
+of the etheric body. Sense-observation has nothing to do with the astral
+body itself, but only with its effects in the manifested world, and these
+cease during sleep. In the same sense in which man possesses his physical
+body in common with plants, he resembles animals as regards his astral
+body.
+
+Plants are in a permanent state of sleep. One who does not judge
+accurately in these matters may easily make the mistake of attributing to
+plants the same kind of consciousness as that of animals and human beings
+in the waking state; but this assumption can only be due to an inaccurate
+conception of consciousness. In that case it is said that, if an external
+stimulus is applied to a plant, it responds by certain movements, as would
+an animal. The _sensitiveness_ of some plants is spoken of,--for example,
+of those which contract their leaves when certain external things act upon
+them. But the characteristic mark of consciousness is not that a being
+reacts in a certain way to an impression, but that it experiences
+something in its inner nature which adds a new element to mere reaction.
+Otherwise we should be able to speak of the consciousness of a piece of
+iron when it expands under the influence of heat. Consciousness is present
+only when, through the effect of heat, the being feels pain or pleasure
+inwardly.
+
+The fourth principle of being which occult science attributes to man is
+one which he does not share in common with the rest of the manifested
+world. It is that which differentiates him from his fellow creatures and
+makes him the crown of creation. Occult science helps in forming a
+conception of this further principle of human nature by pointing out the
+existence of an essential difference between the kinds of experience in
+waking life. On the one hand, man is constantly subjected to experiences
+which must of necessity come and go; on the other, he has experiences with
+which this is not the case. This fact comes out with special force if
+human experiences are compared with those of animals. An animal
+experiences the influences of the outer world with great regularity; under
+the influence of heat and cold it becomes conscious of pain or pleasure,
+and during certain regularly recurring bodily processes it feels hunger
+and thirst. The sum total of man's life is not exhausted by such
+experiences; he is able to develop desires and wishes which go beyond
+these things. In the case of an animal it would always be possible, on
+going far enough into the matter, to ascertain the cause--either within or
+without its body--which impelled it to any given act or feeling. This is by
+no means the case with man. He may engender wishes and desires for which
+no adequate cause exists either inside or outside of his body. A
+particular source must be found for everything in this domain; and
+according to occult science this source is to be found in the human "I" or
+"ego." Therefore the ego will be spoken of as the fourth principle of the
+human being.
+
+Were the astral body left to its own resources, feelings of pleasure and
+pain, and sensations of hunger and thirst, would take place within it, but
+there would be lacking the consciousness of something lasting in all these
+feelings. It is not the permanent as such, which is here designated the
+"ego," but rather that which experiences this permanent element. In this
+domain, conceptions must be very exactly expressed if misunderstandings
+are not to arise. With the becoming aware of something permanent, lasting,
+within the changing inner experiences, begins the dawn of "ego
+consciousness."
+
+The sensation of hunger, for instance, cannot give a creature the feeling
+of having an ego. Hunger sets in when the recurring causes make themselves
+felt in the being concerned, which then devours its food just because
+these recurring conditions are present. For the ego-consciousness to
+arise, there must not only be these recurring conditions, urging the being
+to take food, but there must have been pleasure derived from previous
+satisfaction of hunger, and the consciousness of the pleasure must have
+remained, so that not only the present experience of hunger but the past
+experience of pleasure urges the being to take nourishment.
+
+Just as the physical body falls into decay if the etheric body does not
+keep it together, and as the etheric body sinks into unconsciousness if
+not illuminated by the astral body, so the astral body would necessarily
+allow the past to be lost in oblivion unless the ego rescued the past by
+carrying it over into the present. What death is to the physical body and
+sleep to the etheric, the power of forgetting is to the astral body. We
+may put this in another way, and say that life is the special
+characteristic of the etheric body, consciousness that of the astral body,
+and memory that of the ego.
+
+It is still easier to make the mistake of attributing memory(2) to an
+animal than that of attributing consciousness to a plant. It is so natural
+to think of memory when a dog recognizes its master, whom perhaps it has
+not seen for some time; yet in reality the recognition is not due to
+memory at all, but to something quite different. The dog feels a certain
+attraction toward its master which proceeds from the personality of the
+latter. This gives the dog a sense of pleasure whenever its master is
+present, and every time this happens it is a cause of the repetition of
+the pleasure. But memory only exists in a being when he not only feels his
+present experiences, but retains those of the past. A person might admit
+this, and yet fall into the error of thinking the dog has memory. For it
+might be said that the dog pines when its master leaves it, and therefore
+it retains a remembrance of him. This too is an inaccurate opinion. Living
+with its master has made his presence a condition of well-being to the
+dog, and it feels his absence much in the same way in which it feels
+hunger. One who does not make these distinctions will not arrive at a
+clear understanding of the true conditions of life.
+
+Memory and forgetfulness have for the ego much the same significance that
+waking and sleeping have for the astral body. Just as sleep banishes into
+nothingness the cares and troubles of the day, so does forgetfulness draw
+a veil over the sad experiences of life and efface part of the past. And
+just as sleep is necessary for the recuperation of the exhausted vital
+forces, so must a man blot out from his memory certain portions of his
+past life if he is to face his new experiences freely and without
+prejudice. It is out of this very forgetfulness that strength arises for
+the perception of new facts. Let us take the case of learning to write.
+All the details which a child has to go through in this process are
+forgotten. What remains is the ability to write. How would a person ever
+be able to write if each time he took up his pen all his experiences in
+learning to write rose up before his mind?
+
+Now there are many different degrees of memory. Its simplest form is
+manifest when a person perceives an object and, after turning away from
+it, retains its image in his mind. He formed the image while looking at
+the object, A process was then carried out between his astral body and his
+ego. The astral body lifted into consciousness the outward impression of
+the object, but knowledge of the object would last only as long as the
+thing itself was present, unless the ego absorbed the knowledge into
+itself and made it its own.
+
+It is at this point that occult science draws the dividing line between
+what belongs to the body and what belongs to the soul. It speaks of the
+astral body as long as it is a question of the gaining of knowledge from
+an object which is present. But what gives knowledge duration is known as
+soul. From this it can at once be seen how close is the connection in man
+between the astral body and that part of the soul which gives a lasting
+quality to knowledge. The two are, to a certain extent, united into one
+principle of human nature. Consequently, this unity is often denoted the
+astral body. When exact terms are desired, the astral body is called the
+_soul-body_, and the soul, in so far as it is united with the latter, is
+called the _sentient soul_.
+
+The ego rises to a higher stage of its being when it centres its activity
+on what it has gained for itself out of its knowledge of objective things.
+It is by means of this activity that the ego detaches itself more and more
+from the objects of perception, in order to work within that which is its
+own possession. The part of the soul on which this work devolves is called
+the rational- or intellectual-soul.(3) It is the peculiarity of the
+sentient and intellectual souls that they work with that which they
+receive through sense-impressions of external objects of which they retain
+the memory. The soul is then wholly surrendered to something which is
+really outside it. Even what it has made its own through memory, it has
+actually received from without. But it is able to go beyond all this, and
+occult science can most easily give an idea of this by drawing attention
+to a simple fact, which, however, is of the greatest importance. It is,
+that in the whole range of speech there is but one name which is
+distinguished by its very nature from all other names. This is the name
+"I." Every other name can be applied by any one to the thing or being to
+which it belongs. The word "I," as the designation of a being, has a
+meaning only when given to that being by himself. Never can any outside
+voice call us by the name of "I." We can apply it only to ourselves. I am
+only an "I" to myself; to every one else I am a "you," and every one else
+is a "you" to me. This fact is the outward expression of a deeply
+significant truth. The real essence of the ego is independent of
+everything outside of it, and it is on this account that its name cannot
+be applied to it by any one else. This is the reason why those religions
+confessions which have consciously maintained their connections with
+occult science, speak the word "I" as the "unutterable name of God." For
+the fact above mentioned is exactly what is referred to when this
+expression is used. Nothing outward has access to that part of the human
+soul of which we are now speaking. It is the "hidden sanctuary" of the
+soul. Only a being of like nature with the soul can win entrance there.
+"The divinity dwelling in man speaks when the soul recognizes itself as an
+ego." Just as the sentient and intellectual souls live in the outer world,
+so a third soul-principle is immersed in the divine when the soul becomes
+conscious of its own nature.
+
+In this connection a misunderstanding may easily arise; it may seem as
+though occult science interpreted the ego to be one with God. But it by no
+means says that the ego is God, only that it is of the same nature and
+essence as God. Does any one declare the drop of water taken from the
+ocean to be the ocean, when he asserts that the drop and the ocean are the
+same in essence or substance? If a comparison is needed, we may say, "The
+ego is related to God as the drop of water is to the ocean." Man is able
+to find a divine element within himself, because his original essence is
+derived directly from the Divine. Thus man, through the third principle of
+his soul, attains an inner knowledge of himself, just as through his
+astral body he gains knowledge of the outer world. For this reason occult
+science calls the third soul-principle _the consciousness-soul_, and it
+holds that the soul-part of man consists of three principles, the
+_sentient-_, _intellectual-_, and _consciousness-souls_, just as the
+bodily part has three principles, the _physical_, _etheric_, and _astral
+bodies_.
+
+The real nature of the ego is first revealed in the consciousness-soul.
+Through feeling and reason the soul loses itself in other things; but as
+the consciousness-soul it lays hold of its own essence. Therefore this ego
+can only be perceived through the consciousness-soul by a certain inner
+activity. The images of external objects are formed as those objects come
+and go, and the images go on working in the intellect by virtue of their
+own force. But if the ego is to perceive itself, it cannot merely
+_surrender_ itself; it must first, by inner activity, draw up its own
+being out of its depths, in order to become conscious of it. A new
+activity of the ego begins with this self cognition,--with
+self-recollection. Owing to this activity, the perception of the ego in
+the consciousness-soul possesses an entirely different meaning for man
+from that conveyed by the observation of all that reaches him through the
+three bodily principles and the two other soul-principles. The power which
+reveals the ego in the consciousness-soul is in fact the same power which
+manifests everywhere else in the world; only in the body and the lower
+soul-principles it does not come forth directly, but is manifested little
+by little in its effects. The lowest manifestation is through the physical
+body, thence a gradual ascent is made to that which fills the intellectual
+soul. Indeed, we may say that with each ascending step one of the veils
+falls away in which the hidden centre is wrapped. In that which fills the
+consciousness-soul, this hidden centre emerges unveiled into the temple of
+the soul. Yet it shows itself just here to be but a drop from the ocean of
+the all-pervading Primordial Essence; and it is here that man first has to
+grasp it,--this Primordial Essence. He must recognize it in himself before
+he is able to find it in its manifestations.
+
+That which penetrates into the consciousness-soul like a drop from the
+ocean is called by occult science _Spirit_. In this way is the
+consciousness-soul united with the spirit, which is the hidden principle
+in all manifested things. If man wishes to lay hold of the spirit in all
+manifestation, he must do it in the same way in which he lays hold of the
+ego in the consciousness-soul. He must extend to the visible world the
+activity which has led him to the perception of his ego. By this means he
+evolves to yet higher planes of his being. He adds something new to the
+principles of his body and soul. The first thing that happens is that he
+himself conquers what lies hidden in his lower soul-principles, and this
+is effected through the work which the ego carries on within the soul. How
+man is engaged in this work becomes evident if we compare a high-minded
+idealist with a person who is still given up to low desires and so-called
+sensual pleasures. The latter becomes transmuted into the former if he
+withdraws from certain lower tendencies and turns to higher ones. He thus
+works through his ego upon his soul thereby ennobling and spiritualizing
+it. The ego has become the master of that man's soul-life. This may be
+carried so far that no desire or wish can take root in the soul unless the
+ego permits its entrance. In this way the whole soul becomes a
+manifestation of the ego, which previously only the consciousness-soul had
+been. All civilized life and all spiritual effort really consist in the
+one work, which has for its object to make the ego the master. Every one
+now living is engaged in this work whether he wishes it or not, and
+whether or not he is conscious of the fact.
+
+Again, by this work human nature is drawn upward to higher stages of
+being. Man develops new principles of his being. These lie hidden from him
+behind what is manifest. If man is able by working upon his soul, to make
+his ego master of it, so that the latter brings into manifestation what is
+hidden, the work may extend yet farther and include the astral body. In
+that case the ego takes possession of the astral body by uniting itself
+with the hidden wisdom of this astral principle. In occult science the
+astral body which is thus conquered and transformed by the ego is called
+the _Spirit-Self_. (This is the same as what is known as "_Manas_" in
+theosophical literature, a term borrowed from the wisdom of the East.) In
+the Spirit-Self a higher principle is added to human nature, one which is
+present as though in the germ, and which in the course of the work of the
+human being on itself comes forth more and more.
+
+Man conquers his astral body by pushing through to the hidden forces lying
+behind it; a similar thing happens, at a later stage of development, to
+the etheric body: but the work on the latter is more arduous, for what is
+hidden in the etheric body is enveloped in two veils, but what is hidden
+in the astral body in only one.(4) Occult science gives an idea of the
+difference in the work on the two bodies by pointing out certain changes
+which may take place in man in the course of his development. Let us at
+first think of the way in which certain soul-qualities of man develop when
+the ego works upon the soul; how pleasures and desires, joys and sorrows,
+may change. We have only to look back to our childhood. What gave us
+pleasure then, what caused us pain? What have we learned in addition to
+what we knew as children? All this is but an expression of the way in
+which the ego has gained the mastery over the astral body, for it is this
+principle which is the vehicle of pleasure and pain, joy and sorrow.
+Compared with these things, how little in the course of time do certain
+other human qualities change, for example, the temperament, the deeper
+peculiarities of the character, and like qualities. A passionate child
+will often retain certain tendencies to sudden anger during its
+development in later life.
+
+This is such a striking fact that there are thinkers who entirely deny the
+possibility of changing the fundamental character. They assume that it is
+something permanent throughout life, and that it is merely a question of
+its being manifested in one way or another. But such an opinion is due to
+defective observation. To one who is capable of seeing such things, it is
+evident that even the character and temperament of a person may be
+transformed under the influence of his ego. It is true that this change is
+slow in comparison with the change in the qualities before mentioned. We
+may compare the relation to each other of the rates of change in the two
+bodies to the movements of the hour-hand and minute-hand of a clock. Now
+the forces which bring about a change of character or temperament belong
+to the hidden forces of the etheric body. They are of the same nature as
+the forces which govern the kingdom of life,--the same, therefore, as the
+forces of growth, nutrition, and generation. Further explanations in this
+work will throw the right light on these things.
+
+Thus it is not when man simply gives himself up to pleasure and pain, joy
+and sorrow, that the ego is working on the astral body, but when the
+peculiarities of these qualities of the soul are changed; and the work is
+extended in the same way to the etheric body, when the ego applies its
+energies to changing the character or temperament. This change, too, is
+one in which every person living is engaged, whether consciously or not.
+The most powerful incitement to this kind of change in ordinary life is
+that given by religion. If the ego allows the impulses which flow from
+religion to work upon it again and again, they become a power within it
+which extends to the etheric body and changes it as lesser impulses in
+life effect the transformation of the astral body. These lesser impulses,
+which come to man through study, reflection, the ennobling of feeling, and
+so on, are subject to the manifold changes of existence; but religious
+feelings impress a certain stamp of uniformity upon all thinking, feeling,
+and willing. They diffuse an equal and single light over the whole life of
+the soul.
+
+Man thinks and feels one thing to-day, another to-morrow, the causes of
+which are of many different kinds; but one who, consistently holding to
+his religious convictions, has a glimpse of something which persists
+through all changes, will relate his thoughts and feelings of to-day, as
+well as his experiences of to-morrow, to that fundamental feeling he
+possesses. Thus religious belief has the power of permeating the whole of
+the soul-life. Its influences increase in strength as time goes on because
+they are constantly repeated. Hence they acquire the power of working upon
+the etheric body.
+
+In a similar way the influences of true art work upon man. If,--going
+beyond the outer form, colour and tone of a work of art,--he penetrates to
+its spiritual foundations with his imagination and feeling, then the
+impulses thus received by the ego actually reach the etheric body. When
+this thought is followed out to its logical conclusion, the immense
+significance of art in all human evolution may be estimated. Only a few
+instances are pointed out here of what induces the ego to work upon the
+etheric body. There are many similar influences in human life which are
+not so apparent at the first glance. But these instances are enough to
+show that there is yet another principle of man's nature hidden within
+him, which the ego is making more and more manifest. Occult science
+denotes this second principle of the spirit the _Life-Spirit_. (It is the
+same which in current theosophical literature is called Budhi, a term
+borrowed from Eastern wisdom.) The expression "Life-Spirit" is
+appropriate, because the same forces are at work within it as are active
+in the vital body, with the difference that when they are manifesting in
+the latter the ego is not active. When, however, these powers express
+themselves as the Life-Spirit, they are interpenetrated by the ego.
+
+Man's intellectual development, the purification and ennobling of his
+feelings and of the manifestations of his will, are the measure of the
+degree in which he has transformed the astral body into the Spirit-Self.
+His religious experiences, as well as many others, are stamped upon the
+etheric body, making it into the Life-Spirit. In the ordinary course of
+life this happens more or less unconsciously; so-called initiation, on the
+contrary, consists in man's being directed by occult science to the means
+through which he may quite consciously take in hand this work on the
+Spirit-Self and Life-Spirit. These means will be dealt with in later parts
+of this book. In the meantime it is important to show that, besides the
+soul and the body, the spirit also is working within man. It will be seen
+later how this spirit belongs to the eternal part of man, as contrasted
+with the perishable body.
+
+But the work of the ego on the astral and etheric bodies does not exhaust
+its activity, which is also extended to the physical body. A slight effect
+of the influence of the ego on the physical body may be seen when certain
+experiences cause a person to blush or turn pale. In this case the ego is
+actually the occasion of a process in the physical body. Now if through
+the activity of the ego in man, changes occur influencing the physical
+body, the ego is really united with the hidden forces of the physical
+body, that is, with the same forces which bring about its physical
+processes. Occult science says that during such activity the ego is
+working on the physical body. This expression must not be misunderstood.
+It must on no account be supposed that this work is of a grossly material
+nature. What appears as gross material in the physical body is merely the
+manifested part of it; behind this are the hidden forces of its being,
+which are of a spiritual nature. When the ego puts forth its energies in
+the manner described, it unites itself, not with the outer material
+manifestation of the physical body, but with the invisible forces which
+bring that body into being and afterwards cause it to decay. This work of
+the ego on the physical body can only very partially become clear to man's
+consciousness in ordinary life. It can become fully clear only when, under
+the influence of occult science, man consciously takes the work into his
+own hands. Then he becomes aware that there is a third spiritual principle
+within him. It is that which occult science calls the _Spirit-Man_, as
+contrasted with physical man. (In theosophical literature this
+"Spirit-Man" is known as Atma.)
+
+Again, with regard to the Spirit-Man, it is easy to make a mistake. In the
+physical body we see man's lowest principle, and on this account find it
+hard to realize that the work on that body should be accomplished by the
+highest principle of the human entity. But just because the spirit active
+within the physical body is hidden under three veils, the highest kind of
+human effort is needed in order to make the ego one with that which is the
+hidden spiritual energy of the body.
+
+Occult science, therefore, represents man as a being composed of many
+principles. Those of a bodily nature are:
+
+      the physical body,
+      the etheric or vital body,
+      the astral body.
+
+The soul-principles are:
+
+      the sentient-soul,
+      the intellectual- or rational-soul,
+      the consciousness-soul.
+
+It is in the soul that the ego diffuses its light. Of a spiritual nature
+are:
+
+      the Spirit-Self,
+      the Life-Spirit,
+      the Spirit-Man.
+
+It follows from what was said above that the sentient-soul and the astral
+body are closely united and in a certain sense are one. Similarly, the
+consciousness-soul and the Spirit-Self form a whole, for in the
+consciousness-soul the spirit shines forth, and thence irradiates with its
+light the other principles of the human being. Hence occult science also
+speaks of man's organization as follows. The intellectual-soul is simply
+called the ego, because it partakes of the nature of the ego, and in a
+certain sense is the ego, not yet conscious of its spiritual nature. We
+thus have seven divisions of man:
+
+      (1) physical body;
+      (2) etheric or vital body;
+      (3) astral body;
+      (4) Ego;
+      (5) Spirit-Self;
+      (6) Life-Spirit;
+      (7) Spirit-Man.
+
+Even one accustomed to materialistic habits of thought would not find in
+this sevenfold organization of man the "fanciful magic" often attributed
+to the number seven, if one would only keep strictly to the meaning of the
+above explanations without himself injecting arbitrarily the idea of
+something magical into the matter. Occult science speaks of these seven
+principles of man in exactly the same way, only from the standpoint of a
+higher form of observation of the world, as allusion is commonly made to
+the seven colours that make up white light, or to the seven notes of the
+scale (the octave being regarded as a repetition of the keynote). As light
+appears in seven colours, and sound in seven tones, so is the unity of
+man's nature manifested in the seven principles described. No more
+superstition attaches to the number seven in the case of occult science
+than when associated with the spectrum or with the scale.
+
+On one occasion when these facts were put forward verbally, the objection
+was made that the statement about the number seven does not apply to
+colours, since there are others beyond the red and violet rays, invisible
+to the eye. But even in this respect the comparison with colours holds
+good, for, in fact, the human being expands beyond the physical body on
+the one side, and beyond the Spirit-Man on the other; only to the methods
+of spiritual observation of which occult science here speaks, are these
+extensions of the human being "spiritually invisible," just as the colours
+beyond red and violet are physically invisible. This explanation becomes
+necessary, because the opinion so easily arises that occult science does
+not seriously apply itself to scientific thinking, but treats such matters
+unscientifically. However, one who carefully considers the meaning of the
+statements made by occult science will find that in reality it is never at
+variance with genuine science; neither when it brings forward the facts of
+natural science as illustrations, nor when its statements are directly
+connected with natural research.
+
+
+
+
+
+CHAPTER III. SLEEP AND DEATH
+
+
+The nature of waking consciousness cannot be fathomed without observing
+that condition which man experiences during sleep, and the problem of life
+cannot be approached without studying death. Any one failing to perceive
+the importance of occult science may distrust the manner in which it
+studies sleep and death. Occult science is, however, capable of
+appreciating the motives from which such distrust arises. For there is
+nothing incomprehensible in the assertion that man exists for an active,
+purposeful life, that his acts depend on his devotion thereto, and that
+absorption in such conditions as sleep and death can result only from a
+taste for idle dreaming, and can lead to nothing else than vain
+imaginings.
+
+The refusal to accept anything of so fantastic a nature may readily be
+regarded as the expression of a sound mind, while indulgence in such "idle
+dreaming" is accounted morbid, and a pursuit fit only for people in whom
+the joy and ardour of life are lacking, and who are incapable of "real
+work." It would be wrong to set this assertion aside at once as an
+injustice, for it contains a certain grain of truth. It is one quarter
+truth, and must be completed by the remaining three quarters belonging to
+it. Now if we dispute the one quarter which is right, with one who
+recognizes that one quarter quite distinctly but who does not dream of the
+other three quarters, we only rouse his suspicions. For it must be indeed
+granted absolutely that the study of that which lies hidden in sleep and
+death is morbid if it leads to weakness or to estrangement from real life.
+No less must we admit that much of that which has always called itself
+occult science in the world, and which is even now practised under that
+name, bears the impression of what is unhealthy and hostile to life; but
+this certainly does not spring from _genuine occult science_.
+
+The real fact of the matter is this, that just as a man cannot always be
+awake, so neither is he sufficiently equipped for the actual conditions of
+life, in its entire range, without that which occult science has to offer
+him. Life continues during sleep, and the forces which work and labour
+during the waking state draw their strength and refreshment from that
+which sleep gives them. It is thus with the things under our observation
+in the manifested world. The boundaries of the world are wider than the
+field of this observation; and what man recognizes in the visible must be
+supplemented and fertilized by what he is able to know of the invisible
+world. A man who did not continually renew his exhausted forces by sleep,
+would bring his life to destruction; and in the same way a view of the
+world which is not fertilized by a knowledge of the unseen, must lead to a
+feeling of desolation.
+
+It is similarly so with regard to death. Living creatures fall a prey to
+death in order that new life may arise. It is occult science which throws
+light on Goethe's beautiful phrase: "Nature invented Death in order to
+have much Life." Just as in the ordinary sense there could be no life
+without death, so can there be no real knowledge of the visible world
+without insight into the invisible. All discernment of the visible must
+plunge again and again into the invisible in order to develop. Thus it is
+evident that occult science alone makes the life of revealed knowledge
+possible. When it emerges in its true form it never enfeebles life, but
+strengthens it and ever renews its freshness and health, when, left to its
+own resources, it has become weak and diseased.
+
+When a man sinks into sleep the connection between his principles changes,
+as described earlier in this work. The part of the sleeping man which lies
+upon his couch comprises the physical and etheric bodies, but not the
+astral body and not the ego. It is because the etheric body remains bound
+to the physical body in sleep that the life-activities continue. For the
+moment the physical body is left to itself, it must of necessity fall into
+decay. The things that are extinguished in sleep are ideas, pain,
+pleasure, joy, grief, the ability to express conscious will, and similar
+facts of existence. But the astral body is the vehicle of all these
+things. That the astral body, with all its joy and sorrow, its realm of
+thought and will, is annihilated in sleep is an opinion that cannot be
+entertained by an unbiased judgment; it exists still, but in another
+condition. In order that the human ego and the astral body may not only be
+endowed with pleasure and pain and all the other things we have named, but
+also have a conscious perception of them, it is necessary that the astral
+body should be united with the physical and etheric bodies. This is the
+case during waking life, but not in sleep. The astral body has withdrawn
+itself from the other bodies. It has adopted another kind of existence
+than that which it possesses while united with the physical and etheric
+bodies. Now it is the task of occult science to study this other kind of
+existence in the astral body. During sleep, the astral body withdraws from
+the possibility of external observation and occult science must trace it
+in its hidden life, until it again takes possession of its physical and
+etheric bodies on waking.
+
+As in all cases when knowledge of the hidden things and events of life
+have to be dealt with, clairvoyant observation is necessary for the
+discovery of the real facts of the sleep state in its true nature, but if
+that which may be discovered by this means has once been made clear, it is
+comprehensible to really unprejudiced thought without further
+demonstration. For events in the unseen world show themselves by their
+effects in the manifested world. If what is revealed by clairvoyant vision
+is an explanation of visible events, such a confirmation by life itself is
+the proof which may rightly be demanded. Even one who will not use the
+means to be given later for the attainment of clairvoyant vision, may have
+the following experience: he may, in the first place, take the statements
+of the clairvoyant for granted, and then apply them to the material events
+within his experience. He will then find that life thereby becomes clear
+and comprehensible; and the more exact and minute his observations of
+ordinary life, the more readily will he come to this conclusion.
+
+Even though the astral body during sleep passes through no experiences,
+though it is not conscious of pleasure, pain, and the like, it does not
+remain inactive. On the contrary, it is a fact that active work is its
+function in the sleep state. For it is the astral body which strengthens
+and recuperates man's forces, exhausted during waking life. As long as the
+astral body is united with the physical and etheric bodies it is related
+to the outer world through these two bodies. They convey to it perceptions
+and representations. Through the impressions which they receive from their
+surroundings, it experiences pleasure and pain. Now the physical body can
+be preserved in the form and shape suitable to the individual only by
+means of the human etheric body. But this human form can be preserved only
+by an etheric body which on its part receives corresponding forces from
+the astral body. The etheric body is the builder, the architect, of the
+physical body. It can, however, construct in the true sense only when it
+receives from the astral body the impulse as to the manner in which it
+must build. In this latter are contained the models, according to which
+the etheric body gives the physical body its form. During our waking hours
+these models for the physical body are not present in the astral body, or,
+at least, only to a certain extent. For in waking life the soul replaces
+these models with its own images. When a person directs his senses upon
+his environment he thus creates in his ideas pictures which are copies of
+the world around him. In fact these copies at first disturb the prototypes
+which give the etheric body the impulse to preserve the physical body.
+Such disturbance could not be present if a man, by virtue of his own
+activity, could convey to his astral body those pictures which would give
+the right impulse to the etheric body. Yet this very disturbance plays an
+important part in human life, and is able to express itself because the
+models for the etheric body do not come into full play in the waking life.
+This fact is revealed by "fatigue." Now, during sleep, no external
+impressions disturb the force of the astral body. Therefore in this
+condition it can expel fatigue. The work of the astral body during sleep
+consists in removing fatigue, and it can accomplish this only by leaving
+the physical and etheric bodies. During waking life the astral body does
+its work within the physical body; during sleep it works on the latter
+from without.
+
+For instance, just as the physical body has need of the outer world, which
+is of like substance with itself, for its supply of food, something of the
+same kind takes place in the case of the astral body. Let us imagine a
+physical human body removed from the surrounding world: it would die. That
+shows that physical life is an impossibility without the entire physical
+environment. In fact, the whole earth must be just as it is if physical
+human bodies are to exist upon it. For, in reality, the whole human body
+is only a part of the earth,--indeed, in a wider sense, part of the whole
+physical universe. In this respect it is related in the same sense as, for
+example, the finger of a hand to the entire human body. Separate the
+finger from the hand and it cannot remain a finger: it withers away. Such
+would also be the fate of the human body were it removed from that body of
+which it is a member,--from the conditions of life with which the earth
+provides it. Let it be raised above the surface of the earth but a
+sufficient number of miles and it will perish as the finger perishes when
+cut off from the hand. If this fact is less apparent in the case of a
+man's physical organism than in that of his finger and his body, it is
+merely because the finger cannot walk about on the body as man is able to
+do on the earth, and because on that account the dependence of the former
+is more obvious.
+
+In the same way that the physical body is embedded in the physical world
+to which it belongs, so does the astral body form a part of its own world,
+only it is torn out of it in waking life. We can form a clear idea of what
+happens by having recourse to an analogy. Imagine a vessel filled with
+water. No one drop is a separate thing in itself within that entire mass
+of water. But let us take a little sponge and with it suck up a single
+drop from the whole mass of water. Something of this kind happens to the
+human astral body on awaking. During sleep it is in a world resembling its
+own nature. In a certain sense it forms part of it. On awaking, the
+physical and etheric bodies suck it up: they absorb it; they contain the
+organs through which it perceives the outer world. In order to achieve
+this perception it has to leave its own world, for it is in that world
+alone that it can receive the models which it needs for the etheric body.
+
+Just as food is supplied to the physical body from its surroundings, so
+are the pictures of the world surrounding the astral body presented to it
+during the state of sleep. There, indeed, it lives in the universe, beyond
+the physical and etheric bodies: in that same universe out of which the
+whole man is born. The source of the images by means of which man receives
+his form is in this universe. He is linked in harmony with it; and when he
+awakens he rises above the surface of this all-pervading harmony to attain
+external perception. In sleep his astral body returns to the universal
+harmony. He brings so much strength from it to his bodies on awaking that
+he can once more dispense for a time with sojourning in the realm of
+harmony. The astral body returns during sleep to its home, and, on
+awaking, brings back into life freshly invigorated forces. That which the
+astral body thus gains, and brings with it on waking, finds its outer
+expression in the refreshment afforded by sound sleep.
+
+Further exposition of occult science will show that this home of the
+astral body is more extensive than that which belongs to the physical body
+in the narrower sense of the physical environment. Thus, while man as a
+physical being is a member of this earth, his astral body belongs to
+worlds in which other heavenly bodies besides our earth are included.
+During sleep, therefore,--(this can be made clear, as we have said, only by
+further explanations)--it enters a world to which other stars than the
+earth belong. In recognition of the fact that man lives during sleep in a
+world of stars, that is, in an astral world, occult science calls that
+principle of man which has its real home in that "astral" world and which,
+every time it returns to the sleep state, draws renewed force from that
+world, the _astral body_.
+
+It should be superfluous to point out that a misunderstanding might easily
+arise with regard to these facts; in our time, however, when certain
+materialistic modes of representation exist, it becomes quite necessary to
+draw attention to them. In quarters where such representation prevails it
+may, of course, be said that such a thing as fatigue can be scientifically
+investigated only in accordance with physical conditions. Even if the
+learned are not yet unanimous with regard to the physical cause of
+fatigue, one thing is quite firmly established; we must accept certain
+physical processes which lie at the root of this phenomenon. It would be
+well, however, if it were recognized that occult science does not in any
+way oppose this assertion. It admits everything that is said in this
+connection, just as it is admitted that for the physical erection of a
+house one brick must be laid upon another, and that when the house is
+finished its form and construction can be explained by purely mechanical
+laws. But the thought of the architect is necessary for the building of
+the house. This cannot be discovered merely by examination of physical
+laws.
+
+Just as the thought of the creator of a house stands behind the physical
+laws which make it explicable, so too, behind what is affirmed, with
+perfect accuracy by physical science, stands that of which occult science
+treats. This comparison is of course often put forward when the
+justification for a spiritual background to the world is in question; and
+it may be considered a trivial one. But what is important in such matters
+is not familiarity with certain conceptions, but that the proper weight
+should be given them in establishing a fact. One may be prevented from
+doing this simply because contrary ideas have so much power over the
+judgment that this weight is not felt.
+
+Dreaming is an intermediate state between sleeping and waking. What dream
+experiences offer to thoughtful observation is the many-coloured
+interweaving of a picture-world, which nevertheless conceals within itself
+some sort of law and order. At first this world seems to have an ebb and
+flow, often in confused succession. Man in his dream-life is set free from
+the laws of waking consciousness which bind him to sense-perception and
+the laws of reason. And yet dreams have some sort of mysterious law,
+attractive and fascinating to human speculation, and this is the deeper
+reason why the beautiful play of imagination lying at the root of artistic
+feeling is always apt to be compared to dreaming. We need only recall a
+few characteristic dreams to find this corroborated. A man dreams, for
+example, that he is driving off a dog that is attacking him. He wakes, and
+finds himself in the act of unconsciously pushing off part of the
+bedclothes which had been lying on an unaccustomed part of his body and
+which had therefore become oppressive. What is it that dream-life makes,
+in this instance, out of an incident perceptible to the senses? In the
+first place, it leaves in complete unconsciousness what the senses would
+perceive in the waking state. But it holds fast to something
+essential--namely, the fact that the man wishes to repel something; and
+round about this it weaves a metaphorical occurrence.
+
+The pictures, as such, are echoes of waking life. There is something
+arbitrary in the way in which they are drawn from it. Every one feels that
+the same external cause may conjure up various dream-pictures. But they
+give symbolic expression to the feeling that one has something to ward
+off. The dream creates symbols; it is a symbolist. Inner experiences can
+also be transformed into such dream-symbols. A man dreams that a fire is
+crackling beside him; he sees flames in his dream. He wakes up feeling
+that he is too heavily covered and has become too warm. The feeling of too
+great warmth expresses itself symbolically in the picture. Quite dramatic
+experiences may be enacted in a dream. For example, some one dreams that
+he is standing on the edge of a precipice. He sees a child running toward
+it. The dream makes him experience all the tortures of the thought--if only
+the child will not be heedless and fall over into the abyss! He sees it
+fall, and hears the dull thud of the body below. He awakes, and perceives
+that an object which had been hanging on the wall of the room has become
+unfastened, and made a dull sound by its fall. This simple event is
+expressed in dream-life by one which unravels itself in exciting pictures.
+For the present it is not at all necessary to engage in reflection as to
+the reason why, in the last example, the moment of the falling of a heavy
+object expresses itself in a series of events which seem to spread
+themselves over a certain length of time; it is only necessary to keep in
+view that the dream transforms into a picture that which would present
+itself to the waking sense-perception.
+
+We see that the moment the senses cease their activity, creative power
+asserts itself in man. It is the same creative power which is present in
+absolutely dreamless sleep, and at that time recuperates man's exhausted
+forces. For this dreamless sleep to take place, the astral body must be
+withdrawn from the etheric and physical bodies. During the dream-state it
+is so far separated from the physical body as to have no further
+connection with the organs of sense; but it still maintains a certain
+connection with the etheric body. The capacity for perceiving the
+experiences of the astral body by means of pictures is due to this
+connection which it maintains with the etheric body. The moment this
+connection also ceases, the pictures sink into the obscurity of
+unconsciousness and dreamless sleep has set in.
+
+The arbitrary and often nonsensical element in dream-pictures arises from
+the fact that the astral body cannot, on account of its separation from
+the sense-organs of the physical body, relate its pictures to the correct
+objects and events of the outer environment. It is especially
+illuminating, in this matter, to examine a dream in which the ego is, as
+it were, split up; as, for example in the case of a person who dreams that
+he is a schoolboy and cannot answer the propounded question, while
+immediately afterward as the teacher, he himself answers it. The dreamer,
+being unable to make use of his physical organs of perception, is not able
+to connect both occurrences with himself, as the same individual.
+Therefore, in order to recognize himself also as a permanent ego, man must
+first be equipped with outer organs of perception. Only when he has
+acquired the faculty of self-consciousness without the aid of such organs
+will the permanent ego also become perceptible to him outside his physical
+body. Clairvoyant consciousness has to acquire this faculty, and the
+method of doing so will be treated in detail later in this work.
+
+Even death takes place for no other cause than a change in the connection
+of the principles of man's being. And what is visible to clairvoyant
+observation with regard to death may also be seen in its effects in the
+manifested world; in this case also, an unbiased judgment will find the
+teachings of occult science confirmed by observing external life. The
+expression of the invisible in the visible is, however, less evident with
+regard to these facts, and there is greater difficulty in feeling the full
+importance of that which in the events of outer life endorses the
+statements of occult science in this domain. These statements may be
+supposed to be mere pictures of fancy, even more readily than many other
+things that have been dealt with in this work, if we shut ourselves off
+from the knowledge that everywhere in the visible is contained an
+unmistakable foreshadowing of the invisible.
+
+On the approach of sleep, only the astral body is released from its
+connection with the etheric and physical bodies, which still remain
+united, whereas at death the separation of the physical from the etheric
+body takes place. The physical body is abandoned to its own forces, and
+must therefore disintegrate as a corpse. At death the etheric body finds
+itself in a condition in which it has never been before during the time
+between birth and death,--with the exception of certain abnormal conditions
+to be dealt with later. That is to say, it is now united with the astral
+body in the absence of the physical body; for the etheric and astral
+bodies do not separate immediately after death: they are held together for
+a time by the agency of a force the presence of which can be easily
+understood; for were this force not present the etheric body could not
+detach itself from the physical body. It would remain bound to the latter,
+as is shown in the case of sleep, when the astral body is not able to rend
+asunder these two principles of man's being. This force comes into action
+at death. It releases the etheric from the physical body, so that the
+former remains united to the astral body. Clairvoyant observation shows
+that this connection varies with different people after death. The time of
+its duration is measured by days. For the present, this period of time is
+mentioned only for the sake of information.
+
+Subsequently, the astral body is also released from the etheric body and
+goes on its way alone. During the union of the two bodies, the individual
+is in a state which enables him to be aware of the experiences of his
+astral body. As long as the physical body is there, the work of
+reinforcing the wasted organs has to be begun from without, as soon as the
+astral body is liberated from it. When once the physical body is
+separated, this work ceases. Nevertheless, the force which was expended in
+this way while the man was asleep, continues after death and can now be
+applied to some other end. It is now used for making the astral body's own
+experiences perceptible. During his connection with his physical body the
+outer world enters man's consciousness in images; after the body has been
+laid aside, that which is experienced by the astral body, when it is no
+longer connected with sense organs, with this outer physical world,
+becomes perceptible. At first it has no new experiences. Its connection
+with the etheric body prevents it from experiencing anything new.
+
+What, however, it does possess, is _memory_ of its past life. The etheric
+body still being present causes that past life to appear as a vivid and
+comprehensive panorama. That is man's first experience after death. He
+sees his life from birth to death spread out before him in a series of
+pictures. Memory is only present in the waking state, when during life man
+is united with his physical body, and it is present only to the extent
+allowed by that body. Nothing is lost to the soul that has made an
+impression on it during life. Were the physical body a perfect instrument
+for the purpose, it would be possible, at any moment during life, to
+conjure up the whole of the past before the eyes of the soul. At death
+there is no longer any obstacle to this. As long as the etheric body
+remains, there exists a certain degree of perfection of memory. But this
+disappears according to the degree in which the etheric body loses the
+form which it possessed while united with the physical body, and which
+resembles that body. This is the very reason why the astral body
+separates, after a time, from the etheric body. It can remain united with
+the latter only so long as the form of the etheric body corresponds with
+that of the physical body.
+
+During the period of life between birth and death, separation of the
+etheric body occurs only in exceptional cases, and for no longer than a
+brief space of time. If, for example, a man exposes one of his limbs to
+pressure, part of his etheric body may become separated from the physical
+one. We say on such occasion that the limb has "gone to sleep," and the
+peculiar sensation we feel results from the separation of the etheric
+body. (Of course a materialistic manner of explanation may here again deny
+the invisible behind the visible and say: all this arises merely from the
+physical disturbance caused by the pressure.) Clairvoyant vision can see
+in such a case, how the corresponding part of the etheric body extends
+beyond the physical limb. Now if a man experiences an unusual shock, or
+something similar, such a separation of the etheric body from a large part
+of the physical body may result, for a short time. That is the case when a
+man, for some reason or other, is suddenly brought face to face with
+death,--for example when drowning, or threatened by a fatal accident when
+mountaineering. What is related by people who have had such experiences
+comes, in fact, very near the truth, and can be ratified by clairvoyant
+observation. They declare that in such moments their whole lives pass
+before their minds as though in a huge memory-picture.
+
+Out of the many examples which might here be adduced, allusion will be
+made to one only, because it originates from a man whose mode of thought
+would make everything said here about such things seem pure fancy.(5)
+Moriz Benedict, the distinguished criminal anthropologist and eminent
+investigator in many other realms of natural science, relates in his
+_Reminiscences_ an experience of his own,--to the effect that once, when on
+the point of drowning in a bath he had seen his whole life pass before his
+memory as though in a single picture. If other people describe differently
+the pictures seen by them under similar circumstances, and even in such a
+way that they seem to have little to do with the events of their past
+life, that does not contradict what has been said; for the pictures which
+arise in the quiet abnormal condition during the separation from the
+physical body are sometimes at first sight, unintelligible in their
+relation to life. Correct observation, however, would always recognize
+this relationship.
+
+Neither is it an objection if, for example, some one who was once on the
+point of drowning did not experience what has been described; for it must
+be borne in mind that this can happen only when the etheric body is really
+separated from the physical body,--when, moreover, the former is still
+united with the astral body. If, through the fright, a loosening of the
+etheric and astral bodies also takes place, the experience is not
+forthcoming, because then complete unconsciousness ensues, as in dreamless
+sleep.
+
+Immediately after death the events of the past appear as though compressed
+by the memory into a picture. After its separation from the etheric body,
+the astral body pursues its further wanderings alone. It is not difficult
+to realize that everything continues to exist which, by means of its
+activity, the astral body has made its own during its sojourn in the
+physical body. The ego has to a certain extent elaborated the Spirit-Self,
+the Life-Spirit, and the Spirit-Man. As far as these are developed, they
+do not owe their existence to the organs present in the different bodies,
+but to the ego; and it is precisely this ego which needs no outer organs
+for perception; nor does it require any such organs in order to retain
+possession of what it has made one with itself. It might be objected: "Why
+then is there no perception during sleep of the developed Spirit-Self,
+Life-Spirit, and Spirit-Man?" For this reason that the ego is chained to
+the physical body between birth and death. Even though, during sleep, it
+is out of the physical body with the astral body it nevertheless remains
+closely connected with the physical body; for the activity of the astral
+body is directed toward the physical body. On this account the ego is
+relegated to the outer world of sense for its observations, and cannot
+receive spiritual revelations in their direct form. Not until death do
+these revelations come within reach of the ego, because by means of death
+the ego is freed from its connection with the physical and etheric bodies.
+Another world may flash upon the consciousness the moment it is withdrawn
+from the physical world which during life monopolizes its activity.
+
+Now there are reasons why even at this juncture all connection with the
+outer physical world of sense does not cease for man. That is to say,
+certain desires remain which sustain the connection. There are desires
+which man creates just because he is conscious of his ego as the fourth
+principle of his being. These desires and wishes, springing from the
+existence of his three lower bodies, can operate only in the external
+world, and cease to operate when these bodies are cast aside. Hunger is
+caused by the external body; as soon as that external body is no longer
+connected with the ego, hunger ceases. Now, had the ego no further desires
+than those springing from its own spiritual nature, it might at death draw
+full satisfaction from the spiritual world into which it is transplanted.
+But life has given it other desires as well. It has kindled in it a
+longing for pleasures only to be enjoyed by means of physical organs,
+although these pleasures themselves do not originate in the nature of
+those organs. It is not only the three bodies which demand gratification
+from the physical world, but the ego itself finds pleasures in that world,
+for the enjoyment of which there exist no means whatever, in the spiritual
+world.
+
+During life the ego has two kinds of desires: those that spring from the
+bodies and must therefore be gratified within the bodies, but which must
+also come to an end with their disintegration; and those that arise from
+the spiritual nature of the ego. As long as the ego lives in the bodies,
+those cravings are satisfied by means of the bodily organs. For in the
+manifestations of the bodily organs the hidden spiritual element is at
+work, and the senses receive something spiritual as well, in everything of
+which they are cognizant. That spiritual element is also present after
+death, although in a different form. Everything spiritual that the ego
+longs for while in the world of sense, it still possesses when the senses
+are no longer there.
+
+Now if a third kind of wish were not added to these two, death would mean
+only a transition from desires which may be satisfied through the senses
+to such as are fulfilled by the revelation of the spiritual world. The
+third kind of desire is that which is created by the ego during life in
+the sense-world, because it finds pleasure in that world, even when no
+spiritual element is revealed in it. The humblest pleasures may be
+manifestations of the spirit. The satisfaction afforded a starving
+creature by taking food is a manifestation of the spirit, for by taking
+food something is thereupon brought about without which, in a certain
+sense, the spiritual nature could not develop. But the ego can go beyond
+the pleasure, which in this case is the outcome of necessity. It may even
+long for the delicious food quite apart from the service rendered to the
+spirit by taking nourishment.
+
+It is the same with other things in the sense-world. Desires are created
+in this way which would never have appeared in the sense-world if the
+human ego had not been incorporated in it. Neither do such desires arise
+from the spiritual nature of the ego. The ego must have pleasures of the
+senses as long as it lives in the body, even though it be for the very
+reason that its own nature is spiritual. For the spirit manifests in
+material things, and the ego is enjoying nothing less than spirit when it
+surrenders itself to that element in the sense-world which is irradiated
+by the light of the spirit. Moreover, it will continue to enjoy this light
+even when the senses are no longer the medium through which the spiritual
+rays pass. But there is no fulfillment possible in the spiritual world for
+desires in which the spirit is not living even in the world of the senses.
+
+When death takes place, the possibility of gratifying desires of this
+description is cut off. Pleasure in good things to eat can be induced only
+by the presence of the physical organs required for their consumption,--the
+palate, tongue, and so forth; but when man has laid aside his physical
+body he no longer possesses these organs. If, however, the ego still
+craves that kind of pleasure the craving must remain unsatisfied. As long
+as this pleasure corresponds to the spiritual need, it is caused only by
+the presence of the physical organs; but should it happen that the ego has
+created the desire without serving the spirit in so doing, it retains it
+after death in the form of a craving which thirsts in vain for
+gratification. We can form an idea of what man then experiences only by
+imagining some one suffering from burning thirst in a region where, far
+and wide, there is no water to be found. This is the predicament of the
+ego after death, as long as it retains ungratified desires for the
+pleasures of the outer world, and has no organs by means of which to
+satisfy them. Of course the burning thirst, serving as a comparison for
+the condition of the ego after death, must be thought of as enormously
+increased, and it must be imagined as extending to all desires still
+existing, for which all possibility of gratification is lacking.
+
+The next condition of the ego consists in freeing itself from this bond of
+attraction to the outer world. With regard to this world, it has to attain
+purification and liberation. It must be cleansed of all wishes which it
+has created while in the body, and which have no native rights in the
+spiritual world. As an object is caught and burned up by fire, so is the
+world of desire, described above, broken up and destroyed after death. A
+vista is then opened into that world which occult science calls the
+"consuming fire" of the spirit. This fire seizes upon desires of a sensual
+nature which however are not rooted in the spirit. Revelations of this
+kind which occult science is bound to make with regard to such events may
+appear hopeless and terrible. It may seem a fearful thing that a hope for
+the realization of which sense-organs are required, should after death be
+transformed into despair, and that a wish that can be fulfilled only by
+the physical world should be changed into torturing deprivation. Yet we
+can hold such an opinion only as long as we fail to realize that the
+wishes and desires seized by the "consuming fire" after death do not, in a
+higher sense, represent forces beneficial to life but destructive to it.
+
+By means of these forces the ego binds itself to the sense-world more
+closely than is necessary, in order to draw from it all the experience it
+requires. For the sense-world is a manifestation of the hidden and
+spiritual world which lies behind it; and the ego could never attain
+spiritual happiness through the bodily senses, which are the only form in
+which the spiritual can be manifested, unless it utilized the senses to
+seek the spiritual element in sense-experience. Nevertheless, the ego
+loses sight of the true spiritual reality in the physical world to such an
+extent that it experiences sensual desires irrespective of the needs of
+the spirit. If sense pleasure, as the expression of the spirit, serves to
+raise and develop the ego, any pleasure which is not an expression of the
+spirit warps and impoverishes it. Even though such a desire finds the
+means of its gratification in the sense-world, still its destructive
+effect upon the ego is thereby in no way diminished; but it is not until
+after death that its disastrous effects become apparent.
+
+For this reason a man may, by gratifying such desires, create, during his
+life, new and similar desires, wholly unaware that he is enveloping
+himself in a "consuming fire." What becomes visible to him after death is
+only what already surrounded him during his life, and by thus becoming
+visible it at once appears in its salutary and beneficent effect. A human
+being who loves another is certainly not attracted merely by that part of
+him which is perceptible to the physical senses--the only part which is cut
+off from observation after death--but after death, just that part of the
+dear one then becomes visible for the perception of which the physical
+organs were only the means. The one thing, in fact, which would prevent a
+man from beholding his friend clearly is the presence of desires which can
+be satisfied only by means of physical organs. Unless these desires are
+extinguished, he can have no conscious perception of his friend after
+death. When looked at in this light, the terrible and hopeless character
+which after-death experiences might assume for man, according to the
+descriptions given by occult science, becomes changed into one which is
+thoroughly satisfying and consoling.
+
+Now the first after-death experiences differ entirely in yet another
+respect from those during life. During the time of purification man lives,
+as it were, backwards. He lives over again the whole span of his life
+since birth; beginning with the events immediately preceding his death,
+and reversing the order of his experiences, he goes through them again
+until he reaches back to childhood. In this process he sees with
+spiritually enlightened eyes all those things which were not inspired by
+the spiritual nature of the ego, with the difference that he now
+experiences these things in reverse order.
+
+For instance, a man who died in his sixtieth year, and who at the age of
+forty had, in an outburst of anger, caused some one either physical or
+mental pain, will go through this experience again when, on the return
+journey of existence after death, he reaches that point in his fortieth
+year; but now he does not experience the satisfaction which his attack had
+afforded him during life; instead, he experiences the pain which he
+inflicted upon the other man. It may at once be seen, however, that
+whatever pain he feels in the after-death experience is caused by a desire
+of the ego arising only from the outer physical world; in reality the ego
+does not only injure another by the indulgence of such a desire, but it
+also injures itself; although the injury to itself is not apparent during
+life.
+
+After death, however, the whole of the harmful world of desires becomes
+visible to the ego, which then feels attracted toward every being or
+object which had kindled the desire, in order that this may be destroyed
+in the "consuming fire" by the same means that created it. When man, on
+his return journey, reaches the moment of his birth, then only have all
+such desires been purged in the purifying flames, and henceforth nothing
+remains to hinder him from devoting himself entirely to the spiritual
+world. He enters upon a new phase of existence. In the same way that he
+laid aside his physical body at death and, soon afterward, his etheric
+body, so does that part of his astral body dissolve which can only live in
+the consciousness of the outer physical world.
+
+Occult science, therefore, recognizes three corpses,--the physical,
+etheric, and astral. The period at which the last is cast off by man is
+marked by the time of purification, which amounts to about one third of
+the time elapsed between birth and death. The reason why this is so can
+only be explained later, when the course of human life is examined from
+the standpoint of occult science. To clairvoyant observation, astral
+corpses, which have been cast off by human beings passing from the state
+of purification into a higher existence, are constantly visible in the
+world surrounding man, in exactly the same way that physical corpses, in
+places inhabited by men, are apparent to physical observation.(6)
+
+After purification an entirely new state of consciousness begins for the
+ego. Whereas before death the outer perceptions must flow to the ego, in
+order that upon these perceptions the light of consciousness might be able
+to fall, so now in like manner from within, streams a world which attains
+consciousness. The ego is living in this world also between birth and
+death; only then this world is clothed in the manifestations of the
+senses. It is only when the ego, freed from all the ties of sense, turns
+inward to behold its own "holy of holies," that its true innermost nature,
+which had hitherto been obscured by the senses, is revealed to it. In the
+same way that the ego is recognized inwardly before death, so, after death
+and purification, is the spiritual life inwardly revealed to it in all its
+fulness. This revelation really takes place immediately after the etheric
+body is laid aside; but it is obscured by the dark cloud of desires turned
+toward the outer world. It is as though a world of spiritual bliss were
+invaded by black demoniacal phantoms, caused by those desires which are
+being destroyed by the "consuming fire." Indeed, these desires are not
+mere phantoms, but real entities, which become apparent immediately after
+the ego is deprived of physical organs, and is thus able to discern those
+things which are of a spiritual nature. These entities have the appearance
+of distorted caricatures of the objects with which the individual had
+formerly become acquainted through his senses.
+
+Clairvoyant observation shows that this place of purging fire is peopled
+by beings whose appearance may well seem horrifying and painful to
+spiritual vision, whose pleasure seems to consist in destruction, and
+whose passions impel them to evil-doing of such a description that the
+evil of the physical world seems insignificant in comparison. Whatever
+desires of the kind described above are brought into that world by man,
+are looked upon by these beings as food, by means of which their powers
+are continually strengthened and invigorated.
+
+The picture thus sketched of a world imperceptible to the senses may seem
+less incredible if we look with an unprejudiced eye on part of the animal
+world. What is a fierce, devouring wolf, from a spiritual point of view?
+What does it reveal to us through that which our senses perceive? Nothing
+else than a soul that lives in desires, and acts by desire. The external
+form of the wolf may be called an embodiment of those desires; and if man
+had no organs with which to perceive that form, if its desires appeared
+invisibly in their effects,--if, therefore, a force invisible to the eye
+were prowling about, and might be the cause of all that happened through
+the visible wolf,--he would still be forced to recognize the existence of a
+creature corresponding to it. Now the beings of the region of purifying
+fire are not visible to the physical eye, but to clairvoyant sight only;
+but their effects are clearly apparent. They bring about the destruction
+of the ego when it gives them nourishment. These effects are clearly
+visible if what began as a pleasure leads to excess and debauchery.
+
+For even what is perceptible to the senses would attract the ego only in
+so far as the pleasure had its root in the ego's own nature. The animal is
+prompted by desire for that in the outer world which its three bodies
+crave. Man has higher enjoyments, because to the three principles of his
+bodily nature is added the fourth, the ego. But if the ego seeks a
+gratification which does not tend toward the maintenance and development
+of its nature but to its destruction, then such a craving can be neither
+the effect of its three bodies, nor that of its own nature, but can only
+be caused by beings, concealed from the senses in their true form, but
+able furtively to approach that higher nature of the ego, and excite in it
+desires which, though it is cut off from the senses, can still be
+satisfied only by means of sense-organs.
+
+For there are beings which feed on passions and desires of a worse kind
+than those of an animal nature, because they do not expend themselves on
+objects of the senses but seize upon the spiritual element and drag it
+down to a sensual level. Therefore the forms of such beings are more
+hideous, more horrible, to spiritual sight than are the forms of the
+fiercest animals, in which after all only passions rooted in the senses
+are incarnated. And the destructive forces of these beings immeasurably
+surpass any destructive rage existing in the animal world as perceived by
+the senses. Occult science must in this way enlarge man's view so as to
+include a world of beings standing, in a certain respect, lower than the
+visibly destructive animal world.
+
+When man has passed through the world of purification after death, he
+finds himself in a world the contents of which are spiritual, and which
+also creates in him longings which can be satisfied only by spiritual
+things. But even now man distinguishes between that which properly belongs
+to his ego and what forms the environment of that ego--one might say, its
+spiritual outer world. Only that, of which he becomes sensible in this
+environment, pours in upon him in the same way that the perception of his
+own ego poured in upon him during his sojourn in the body. Whereas man's
+environment in the life between birth and death speaks to him through his
+bodily organs, after death when all the bodies are laid aside the language
+of his new environment penetrates directly into the innermost sanctuary of
+the ego. Man's whole environment is now filled with beings of a like
+nature with his ego, for only an ego has access to an ego. Just as
+minerals, plants, and animals surround man in the sense-world, and compose
+it, so, after death, is he surrounded by a world composed of beings of a
+spiritual nature.
+
+Yet he takes something with him into this world which is not part of his
+environment there; it is what the ego has experienced in the world of the
+senses. First of all, the sum of these experiences appeared, as a
+comprehensive memory-picture, immediately after death, while the etheric
+body was still united to the ego. The etheric body itself is then, indeed,
+laid aside, but something of the memory-picture remains with the ego as an
+everlasting possession. Just as though an extract or essence were made out
+of all the events and experiences which a man encounters between birth and
+death, so might we describe that which is left behind. It is the spiritual
+product of life, its fruit. This product is of a spiritual nature. It
+contains everything spiritual which is revealed through the senses, yet
+this spiritual treasure could not have been gathered save by life in the
+sense-world.
+
+This spiritual fruit of the sense-world becomes after death the ego's own
+inner world. With it the ego enters a world, which consists of beings who
+reveal themselves in the same and only manner in which man in his
+innermost depths, can become conscious of his own ego. As a plant seed,
+which is the essence of the whole plant, grows only when buried in another
+world, the earth, so now that which the ego brings from the sense-world
+gradually unfolds itself as a seed under the influence of the spiritual
+environment in which it has been planted. Occult science can, of course,
+only portray in pictures what happens in this "spirit-world;" still those
+pictures present themselves as absolute reality to the clairvoyant's
+sight, when he investigates invisible happenings, corresponding to those
+which are visible to the physical eye. Whatever of that world can be
+described, may be visualized by comparison with the world of the senses
+for although it is of a purely spiritual nature, it nevertheless resembles
+the physical world in certain respects. Just as, for instance, in the
+physical world, a color appears when some object impresses the eye, so in
+the spirit-world a color appears to the ego when a being acts upon it. But
+this latter phenomenon is perceived in the same manner as the ego can be
+perceived inwardly between birth and death. It is not as though the light
+outside fell within upon the man, but as though another being directly
+affected the ego, causing the latter to picture this influence in a
+colour-form.
+
+Thus do all things in the spiritual environment of the ego find expression
+in a world of coloured rays. As their origin is of a different kind, it
+goes without saying that these colours of the spiritual world are also of
+a somewhat different character from physical colours. A similar thing is
+true of other impressions received by man in the world of sense. But it is
+the sounds of the spiritual world that most nearly resemble the
+impressions of the sense-world; and the more at home a man becomes in the
+spiritual world, the more he realizes it as a life of self-determined
+motion, which may be compared with the sounds, and the harmony of sounds,
+of the physical world. Only he does not feel the tones as something
+approaching an organ from outside, but as a force streaming forth into the
+outer world through his ego. He feels the sound just as in the sense-world
+he feels his own speech or song, only he knows that in the spiritual world
+these sounds, streaming out from him, are at the same time the
+manifestations of other beings, who are pouring themselves into the world
+through him.
+
+A still higher manifestation takes place in the spirit-land when the sound
+becomes the "spiritual word." Then there streams through the ego not only
+the pulsing life of another spiritual being, but such a being itself
+communicates its own inner nature to the ego; and then, when the spiritual
+word streams through the ego, two beings live in one another, without that
+separating element which every companionship in the sense-world must carry
+with it. And this is really the nature of the communion of the ego with
+other spiritual beings after death.
+
+There are three regions in the spiritual world, which may be compared to
+the three divisions of the physical sense-world. The first region is in a
+certain respect the "solid land" of the spiritual world, the second the
+"sphere of ocean and river," and the third the "atmospheric region." That
+which assumes physical form on earth, so that it can be perceived by
+physical organs, in accordance with its spiritual nature, is to be seen in
+the first region of the spirit-world. There, for instance, may be seen the
+force that fashions the form of a crystal. Only what is there revealed is
+the opposite of that which appears in the sense-world. In that world the
+space which is filled by a mass of rock appears to spiritual sight as a
+kind of hollow space; but round about this hollow is seen the force which
+fashions the form of the rock. The colour of the rock in the sense-world
+appears in the spiritual world as its complementary colour; thus a red
+stone is green when seen from the spirit-world, a green stone is red, and
+so on. Other qualities also appear in their opposites. Just as stone,
+masses of earth, and like materials make up the solid land--the continental
+region of the world of sense--so do the structures described above compose
+the solid land of the spiritual world.
+
+All that is life in the sense-world belongs to the ocean-region of the
+spiritual world. To the physical eye, life appears in its effects in
+plants, animals, and men. To spiritual vision, life is a flowing
+substance, like oceans and rivers, diffused through the spirit-world. A
+still better comparison is that of the circulation of the blood in the
+body; for whereas seas and rivers are seen to be irregularly distributed
+in the physical world, a certain regularity in distribution of the flowing
+life reigns in the spirit-world, as in the circulation of the blood. This
+"flowing life" is simultaneously heard as spiritual sound.
+
+The third region of the spirit-world is its "atmosphere." What is known in
+the physical world as "feeling" is also present there, permeating
+everything like the air on the earth. We must imagine a rushing sea of
+feeling. Pain and sorrow, joy and rapture, flow through this region, like
+wind and storms in the atmosphere of the physical world. Imagine a battle
+fought on earth. There confront one another not merely human forms, as
+seen by the physical eye, but feelings opposed to feelings, passions to
+passions; pain fills the battlefield just as much as do the forms of men.
+All that is seething there of passion, pain, and the joy of victory is not
+only perceptible in its effects as revealed to the physical senses; it may
+be seen with the spiritual senses as an atmospheric process in the
+spirit-world. Such an event in the spiritual world is like a thunderstorm
+in the physical, and the perception of these events may be compared to the
+hearing of words in the physical world. For this reason it is said that as
+the air envelops and permeates earthly things, so do "interweaving
+spiritual words" pervade the beings and events of the spirit-world.
+
+And still further observations are possible in this spirit-world. What may
+be compared to light and heat in the physical world is there too. That
+which permeates everything in the spirit-world, as earthly things and
+beings are permeated by heat, is the world of thought itself. There,
+however, thoughts must be regarded as living and independent beings. What
+is understood by man in the manifested world as thought is but a shadow of
+what lives as a thought-being in the spirit-world. Imagine thought, as it
+now exists in man, raised out of him and as an active, energetic being,
+endowed with an inner life of its own, and you have a feeble illustration
+of that which fills the fourth region of the spirit-world. In the physical
+world between birth and death what man understands as thought is but the
+manifestation of the thought-world as it is able to mould itself by means
+of the instruments afforded by the bodies. All such thoughts cherished by
+man, that carry with them an enrichment of the physical world have their
+origin in this region. By such thoughts are meant not only the ideas of
+great inventors and men of genius; but those ideas found in every
+individual which he does not owe solely to the external world, but through
+which he, so to speak, transforms that world.
+
+In so far as feelings and passions are concerned, the cause of which lies
+in the outer world, these feelings are perceptible in the third region of
+the spirit-world; but everything which so lives in a man's soul as to make
+him a creator,--influencing, transforming and fertilizing his
+environment,--is manifest in its original and intrinsic form in the fourth
+division of the spirit-world.
+
+That which exists in the fifth region may be compared to physical light.
+In its archetypal form it is wisdom in manifestation. Beings who diffuse
+wisdom throughout their surroundings, as the sun pours light on physical
+beings, belong to this realm. Whatever is illuminated by their wisdom
+stands forth in its true meaning and significance for the spiritual world,
+just as the colour of a physical object is seen when the light falls upon
+it. There are still higher regions of the spirit-world, which will be
+described later in this work.
+
+Into this world the ego is plunged after death, together with the results
+it carries with it out of physical life. And these results are still
+united with that part of the astral body which is not cast off at the end
+of the time of purification. In fact, only that part falls away which, in
+its desires and wishes, turned, after death, toward physical life. The
+plunging of the ego into the spiritual world, with what it has acquired in
+the physical world, may be compared to the planting of a grain of seed in
+the soil in which it can mature. As the grain of seed draws substances and
+forces from its surroundings in order that it may develop into a new
+plant, so the condition of the ego, when implanted in the spiritual world,
+is one of development and growth.
+
+Hidden within that which is perceived by an organ, there lies the force
+whereby that same organ was formed. The eye perceives light; but without
+light there would be no eye. Creatures spending their lives in darkness do
+not develop organs of sight. Thus the whole of man's physical body is
+created out of the hidden forces of that of which he becomes conscious
+through his bodily organs. The physical body is built up by the forces of
+the physical world, the etheric body by those of the life-world, and the
+astral body is formed out of the astral world. Now when the ego is
+transferred to the spirit-world it is met by just those forces which
+remain hidden to physical perception.
+
+What appear to man's view in the first region of the spirit-world are the
+spiritual beings that are always surrounding him, and that have built up
+his physical body. Thus in the physical world man perceives nothing but
+the manifestations of those spiritual forces which have formed his own
+physical body. After death he is in the very midst of these moulding
+forces, which, previously hidden, now appear to him in their true forms.
+In the same way, in the second region, he is in the midst of the forces by
+which his etheric body was organized, and in the third region there pour
+in upon him the potencies out of which his astral body was formed. The
+higher regions of the spirit-world also direct toward him those forces
+from which he was built in the life between birth and death.
+
+These denizens of the spiritual world are at present working in
+co-operation with that which man has brought with him as the product of
+his last life, which now becomes a germ; and through this co-operation man
+is, first of all, built up anew as a spiritual being. The physical and
+etheric bodies are still joined in sleep; the astral body and the ego are,
+it is true, outside them, but still connected with them. Whatever
+influences the astral body and the ego receive, in such a state, from the
+spiritual world, can serve only to recuperate the forces exhausted during
+the waking state.
+
+But when the physical and etheric bodies have been laid aside, and, after
+the time of purification, also those parts of the astral body still bound
+by their desires to the physical world, then everything pouring in upon
+the ego from the spiritual world is not only a reforming but a
+reorganizing force. After a certain period, to be dealt with in later
+chapters, the ego again gathers round it an astral body which will be able
+to live in such an etheric and physical body as man possesses between
+birth and death. A man can once more pass through birth and renew his
+earthly existence, in which, however, will be incorporated the results of
+his former life. Until the rebuilding of his astral body, man is a witness
+of his reconstruction. As the powers of the spirit-world are not
+manifested to him through external organs, but from within outward, like
+his own ego in self-consciousness, he is able to observe that
+manifestation as long as his attention is not turned to an outer world of
+perception. But from the moment that the astral body is reconstituted, his
+attention is turned outward; the astral body once more craves an outer
+etheric and physical body. It is thus turned away from the inner
+revelations. For this reason there is now an intermediate state, during
+which man is immersed in unconsciousness. Consciousness can emerge again
+in the physical world only when the necessary organs for physical
+perception are formed.
+
+During this period, in which consciousness illuminated by inner perception
+ceases, the new etheric body begins to link itself to the astral and man
+can once again enter a physical body. In the linking together of these two
+bodies only such an ego could consciously take part as had of itself
+created the Life-Spirit and Spirit-Man out of the creative forces, hidden
+in the etheric and physical bodies. Until the individual has evolved as
+far as this, beings further advanced than himself in evolution must guide
+this linking together. The astral body is guided, by such beings as these,
+to parents through whom it may be endowed with the appropriate etheric and
+physical bodies. Before the attachment of the etheric body takes place,
+something of very great importance happens to the man who is about to
+re-enter physical existence.
+
+In his former life he created disturbing forces, which were revealed to
+him on the journey retraced after death. Let us again take an example. He
+caused some pain in an outburst of anger in the fortieth year of his
+former life. After death, the other's pain came before him as a force
+which had interfered with the evolution of his ego. It is likewise with
+all such events of his former life. On his re-entrance into physical life
+these hindrances to his evolution confront the ego anew. As, on the
+threshold of death, a sort of memory-picture arose before the human ego,
+so there now arises a vision of the life approaching. Again he sees a
+picture, this time showing all the obstacles which he has to clear away,
+if he is to advance in evolution. And what he thus sees becomes the
+starting-point for forces which he must bring with him into his new life.
+The picture of the pain he has caused the other man becomes a force which
+impels the ego, on entering life again, to make amends for this pain. Thus
+the previous life has a determining effect on the new one. The deeds of
+the new life are in a certain way caused by those of the former life. This
+connection, following the law, between an earlier and later existence is
+to be looked upon as the "Law of Destiny"; it has become usual to
+designate it "Karma," a term borrowed from oriental wisdom.
+
+The building up of a new set of bodies, however, is not the only task
+incumbent upon man between death and a new birth. While this building up
+is taking place, man lives outside the physical world. That world,
+however, continues to evolve during this time. The surface of the earth
+changes in comparatively short periods of time. What aspect did those
+regions which are now occupied by Germany bear a few thousand years ago?
+When man appears on earth in a new existence, the earth rarely looks the
+same as it did at the time of his last incarnation. During his absence
+from the earth all sorts of changes have occurred. Now hidden forces are
+also at work in this alteration of the face of the earth, proceeding from
+that very world in which man finds himself after death; and he himself
+must co-operate with these forces in the transformation of the earth. He
+can do so only under the direction of Higher Beings until, by the creation
+of his Life-Spirit and Spirit-Man, he has acquired a clear perception of
+the connection between the spiritual and its expression in the physical.
+But he takes part in the transformation of earthly conditions. It may be
+said that during the period between death and a new birth, man so
+transforms the earth that its conditions are in keeping with what he has
+evolved in himself. If we look at a given place on the earth at a definite
+moment, and see it again after a long lapse of time, under entirely
+changed conditions, the forces which have wrought the change have
+proceeded from those who are now dead. And it is this kind of connection
+which exists between them and the earth until the time of rebirth.
+
+Clairvoyant observation sees in all physical existence the manifestation
+of a hidden spiritual element. To physical observation it is the light of
+the sun, climatic changes, and so on, that effect the transformation of
+the earth, but to clairvoyance it is the force of the dead that acts in
+the rays of light which fall on the plant from the sun. The clairvoyant
+sees how human souls hover about plants, how they change the surface of
+the earth. Not alone upon himself nor upon the preparations for his own
+new earthly existence, is man's attention bestowed after death.--No, he is
+called upon then to work upon the outer world, just as he is in life
+between the time of his birth and death.
+
+Not only does the life of man affect the conditions of the physical world
+from the spirit-land; but vice versa, activity during physical existence
+has its effects in the spiritual world. An example may explain what
+happens in this respect. A bond of love exists between mother and child.
+This love arises from a mutual attraction caused by the forces of the
+sense-world. But in the course of time it changes. A spiritual tie
+gradually grows out of the sense-bond, and this spiritual tie is not
+created for the physical world only but for the spirit-world as well. The
+same applies to other ties. Whatever is created in the physical world by
+spiritual entities continues to exist in the spiritual world. Friends who
+were closely united in life belong to each other in spirit-land also, and
+when their bodies are laid aside they are in much more intimate communion
+than during physical life. For as spirits they exist for each other in the
+same way as, in the above description, spiritual beings reveal themselves
+to others by inner manifestation; and a tie created between two persons
+brings them together again in a new life. Thus in the truest sense of the
+word we may speak of finding one another again after death.
+
+What has once happened to a man between birth and death and from then till
+a new birth, repeats itself. Man returns to earth again and again when the
+fruit he has earned in a physical life has ripened in the spirit-world. It
+is not, however, a case of repetition without beginning or end; but man
+has emerged out of other forms of existence and passed into those which
+run their course in the manner just described, and he will again in the
+future pass into other forms. A viewpoint of these transition stages will
+be gained when the evolution of the universe in connection with man is
+subsequently considered from the standpoint of occult science.
+
+The occurrences between death and a new birth are of course still more
+concealed from outer sense-observation than is the spiritual foundation
+underlying manifested life between birth and death. This sense-observation
+can see only the effects of that portion of the hidden world where they
+impinge upon physical existence. With regard to this the question must
+arise whether man, on entering this life at birth, brings with him any
+results from the events described by occult science as having taken place
+between his last death and re-birth. If one finds the shell of a snail in
+which there is no trace of the animal he will, in spite of that, recognize
+that this snailshell was formed by the activity of an animal, and he
+cannot believe that the shell constructed a form for itself, by means of
+mere physical forces.
+
+In the same way one who studies a man during life, and finds something in
+him which cannot be due to _this_ life, might reasonably admit that it
+arises from what occult science describes, if by doing so an explanatory
+light is thrown on what is otherwise inexplicable.
+
+Here, too, the unseen causes might appear intelligible to rational
+sense-observation from their visible effects, and whoever observes life
+with absolute impartiality will find that, with every fresh observation,
+this appears to be more and more true. The important question, however, is
+how to find the right point of view from which to observe their effects in
+life. Where, for example, are the effects of that to be found which occult
+science describes as incidents of the time of purification? How are the
+effects of the experience which, according to occult investigations, man
+undergoes in purely spiritual regions, manifested after this time of
+purification?
+
+Problems enough press upon every serious and profound student of life in
+this domain. We see one man born in want and misery, endowed only with
+inferior abilities, so that on account of these facts, which are incident
+to his birth, he appears predestined to a miserable existence. Another,
+from the first moment of his life, is tended and cherished by loving hands
+and hearts; brilliant talents are unfolded in him; his gifts point to a
+successful and satisfactory career. Two opposite views may be taken when
+met by such questions as these. The one will adhere to what the senses
+perceive and what the understanding, relying on these senses, is able to
+comprehend. This view will admit no problem in the fact that one man is
+born fortunate and the other unfortunate. Even if the word "chance" is not
+used, there will be no question of thinking that such things are brought
+about through any law of cause and effect. And with regard to talents and
+abilities, such a view will consider them as "inherited" from parents,
+grandparents, and other ancestors. It refuses to seek the causes in
+spiritual events which the man himself met with before birth--regardless of
+heredity--and by means of which he shaped his talents and abilities.
+
+Another view would find no satisfaction in such an interpretation. It
+would assert that even in the manifested world nothing happens in definite
+places or surroundings without our having to presuppose causes for the
+event in question. Even though in many cases such causes have not yet been
+investigated, they are there. An Alpine flower does not grow in the
+lowlands. Its nature has something which associates it with Alpine
+regions. Just so must there be something in a man which determines his
+birth in a certain environment. Causes belonging to the physical world
+alone are not sufficient to account for this. To a more profound thinker
+such an explanation appears in somewhat the same light as when one has
+dealt another a blow, the motive for which is not attributed to the
+feelings of the one but is to be explained by the physical mechanism of
+the hand.
+
+Any explanation of abilities and talents solely by "heredity" is to such a
+viewpoint equally unsatisfactory. It is true one may say: "See how certain
+talents are inherited in families." During two and a half centuries
+musical talents were inherited by members of the Bach family. Eight
+mathematicians sprang from the Bernoulli family, to some of whom quite
+different occupations were assigned in their childhood; but the inherited
+talents always drove them to the family vocation. It may be further
+pointed out how, by an exact investigation of the line of ancestry of a
+person in one way or another the gifts of this person have shown
+themselves in the forefathers, and only represent the sum of inherited
+talents. Whoever holds the latter of the two views above indicated will be
+sure not to let such facts pass unnoticed, but to _him_ they cannot mean
+the same as they do to one who relies for his interpretation on the events
+of the world of sense alone. The former will point out that inherited
+talents can no more of themselves, combine into a complete personality
+than can the metal parts of a watch fit themselves together. And if
+objection is made that the co-operation of the parents may possibly
+produce the combination of talents,--that this as it were, takes the place
+of the watchmaker,--he will reply: "Look impartially at what is new in
+every child-personality, at that which is absolutely new; that cannot come
+from the parents, for the simple reason that it does not exist in them."
+
+Inaccurate thinking may create much confusion in this domain. It is still
+worse when those who hold the second view are set down by the supporters
+of the first as opponents of what is, after all, borne out by "ascertained
+facts." But it may well be that the latter have not the slightest
+intention of denying the truth or value of those facts. For instance, they
+see that a definite mental aptitude or predisposition is "inherited" in a
+family, and that certain gifts accumulated and combined in one descendant
+result in a remarkable personality. They are perfectly willing to
+acquiesce when it is said that the most celebrated name seldom stands at
+the beginning but at the end of a line of descent. But it should not be
+taken amiss if they are compelled to form very different opinions on the
+subject from those of people who are determined to accept nothing but
+material evidence. To the latter it may be said that it is true a man
+shows the characteristics of his ancestors, because the "spirit-soul",
+which enters upon physical existence at birth, draws its bodily substance
+from that which heredity bestows on it. But this says nothing more than
+that a being shows the peculiarities of the body into which it has
+descended.
+
+It is no doubt a singular--a trivial--comparison, but the unprejudiced
+person will not deny its justification, when one says that a human being,
+who shows the qualities of his forefathers, proves the origin of the
+personal qualities of that human being as little as the fact that man is
+wet because he has fallen into the water, proves something regarding his
+inner nature. And it may further be said that if the most celebrated name
+stands at the end of a line of family descent, it shows that the bearer of
+that name needed that particular ancestry to build the body necessary for
+the expression of his whole personality. But it is no proof that his
+actual personal qualities were transmitted to him: such a statement is, on
+the contrary, opposed to sound logic. If personal gifts were inherited,
+they would be found at the beginning of a line of descent,(7) and starting
+from that point be transmitted to the descendants. As, however, they stand
+at the end, it is evident that they are _not_ transmitted.
+
+Now it is not to be denied that those who speak of a spiritual causality
+in life have contributed no less to bringing about confusion of thought.
+Far too much generalizing and vague discussion comes from this quarter. To
+say that a man's personality is a combination of inherited characteristics
+may certainly be compared with the assertion that the metal parts of a
+watch have fitted themselves together. It must also be admitted that, with
+regard to many assertions about a spiritual world, it is as though some
+one said that the metal parts of a watch cannot put themselves together in
+such a way as to enable the hands to move forward; some intelligence must
+therefore be present to effect this forward movement. In face of such an
+assertion, _he_ certainly builds on a far better foundation who says: "Oh!
+I care nothing for your 'mystical' beings who move the hands forward. What
+I want to know is the mechanical construction by means of which the
+forward movement of the hands is achieved." It is by no means a question
+of merely knowing that behind a mechanism, a watch for instance, there is
+an intelligence (the watchmaker); it can only be of importance to know the
+ideas in the watchmaker's mind which preceded the construction of the
+watch. These thoughts may be rediscovered in the mechanism.
+
+Mere dreaming and imagining about the supersensual only result in
+confusion, for they are not calculated to satisfy opponents. The latter
+are right in saying that such general allusions to super-physical beings
+are not at all conducive to an understanding of facts. Of course, such
+opponents might also say the same of the _exact_ statements of occult
+science. But, in that case, it may be pointed out that the effects of
+hidden spiritual causes are seen in manifested life. Let us assume for the
+moment that what occult science asserts, proven by observation, is
+correct:--that a man has gone through a time of purification after death,
+and that during this period he has experienced in his soul how a certain
+deed, performed by him in a former life, was a hindrance to his
+progressive evolution. While he was undergoing this experience, the
+impulse arose in him to make amends for that deed. He brings this impulse
+with him into a new life and its presence produces a tendency in his
+nature which draws him into conditions rendering the amendment
+possible.--Taking into consideration a number of such impulses, we have the
+cause for a man's being born into an environment corresponding to his
+destiny.
+
+We may deal in the same way with another assumption. Let us again accept
+as correct the assertion of occult science that the fruits of a past life
+are incorporated in man's spiritual germ, and that the spirit-land in
+which man finds himself, between death and a new life, is the region in
+which these fruits ripen, and are transformed into talents and
+capabilities which will appear in a new life and will form the personality
+so that it appears as the effect of what was gained in a former life. It
+will become evident to any one who accepts these hypotheses and, bearing
+them in mind, surveys life impartially, that while, by their means, all
+material facts may be appreciated in their full truth and significance, at
+the same time everything becomes intelligible which, if only material
+facts were relied upon, must forever remain incomprehensible to one whose
+attention is turned toward the spiritual world. And more important still,
+that illogical reasoning of the kind indicated above will disappear,
+namely,--that because the most distinguished name in a line of descent
+stands at the end of it, its bearer must have inherited his gifts. Life
+becomes logically comprehensible through the supersensual facts
+ascertained by occult science.
+
+Yet another weighty objection may be raised by the conscientious seeker
+after truth who desires to find his way to facts and has no experience of
+his own in the supersensual world. It may be urged that it is inadmissible
+to accept the existence of facts, of any kind, simply because by means of
+them something may be explained which is otherwise unintelligible. Such an
+objection is meaningless to one who knows the corresponding facts from
+supersensual experience, and in later chapters of this book the path will
+be indicated that may be followed in order to gain knowledge not only of
+the spiritual facts herein described, but also of the law of spiritual
+causation as a personal experience. Any one, however, who is not willing
+to enter upon this path may find the above objection important; and what
+can be said against it is also of value to one who is resolved to follow
+the path indicated. For if it is received in the right spirit, it is the
+very best preliminary step that can be taken on this path. It is perfectly
+true that one ought not to accept a statement about which one is otherwise
+ignorant merely because, by means of it, something otherwise inexplicable
+can be explained, but in the case of alleged spiritual facts the matter is
+different. If such statements are accepted, the intellectual consequence
+is not only that, by their means, life becomes intelligible, but that
+through admitting these hypotheses into the thought-world, experiences of
+quite a new kind are induced.
+
+Take the following case. Something befalls a man which causes him
+extremely painful sensations. He may meet the situation in one of two
+ways. He may submit to the occurrence as something affecting him
+painfully, and abandon himself to the painful sensation, even becoming
+absorbed in his grief; or he may meet it in another way. He may say: "It
+is really I myself who in a former life set the force in motion which has
+brought me into contact with this thing. I have really brought it on
+myself." He may then awaken in himself all the feelings which such a
+thought brings in its train. It goes without saying that the thought must
+be entertained with perfect seriousness, and with the utmost possible
+force, if it is to have such consequences in the life of sensation and
+feeling. One who succeeds in this will meet with an experience which may
+be best illustrated by a comparison. Let us suppose that two men have each
+a stick of sealing wax in his hand. One begins reflecting upon its inner
+nature. These reflections may perhaps be very wise, but if the "inner
+nature" did not show itself in any way, some one might easily retort:
+"That is all imagination." The other, however, rubs the sealing wax with a
+woolen rag, and then shows that it attracts small particles. There is an
+important difference between the thoughts which have passed through the
+first man's head and his reflections, and those of the second. The
+thoughts of the first man had no actual result; those of the second have
+called out a hidden force, consequently something real.
+
+The same thing happens with regard to the thoughts of a man in whose mind
+the idea arises that in a former life he has set going within himself the
+force which causes him to experience a certain event. The mere conception
+of this stirs up strength within him which enables him to face the event
+in quite a different manner from that in which he would have met it
+without entertaining such an idea. It dawns upon him that an event which
+he would otherwise have looked upon as an accident was really a necessity
+and he will immediately see that he had the right thought, because this
+thought had the power to reveal the facts to him. If such inner processes
+are repeated they will grow into a source of inner power and thus prove
+their truth by their fruitfulness; and little by little, this truth is
+found to be powerfully effective. Such processes have a salutary effect on
+body, soul, and spirit,--nay, they help life forward in every way. Man
+becomes aware that in this manner he takes the right position with regard
+to life's continuity; whereas, by taking into consideration only the one
+life between birth and death, he is the victim of a delusion.
+
+Such an entirely inner proof of spiritual causation can of course be
+acquired only by each one for himself, in his own inner life. But it is in
+every one's power to have it. Those who have not acquired it certainly
+cannot judge of its convincing force; but those who have acquired it can
+scarcely entertain any further doubt in the matter. And there is no reason
+for surprise that this should be so. It is only natural that what is so
+wholly bound up with the constitution of man's inmost being and
+personality can be adequately proven only by inner experience. On the
+other hand, it cannot be alleged that because such a matter corresponds to
+inner experience it must therefore be settled by every one for himself,
+and that it is no subject for occult science. It is certain that every one
+must undergo the experience for himself, just as each must see for himself
+the proof of a mathematical problem. But the path by which such an
+experience may be gained is open to all, just as the method of proving a
+mathematical problem is available to every one.
+
+It ought not to be denied--apart from clairvoyant observation of
+course--that by means of the force producing power of the corresponding
+thoughts, the just cited proof is the only one which stands firm before
+all unprejudiced logic. All other considerations are no doubt very
+important, but in all of them there will be something on which an opponent
+might seize as a point of attack. Surely one who has acquired a fairly
+impartial way of looking at things will find something in the possibility
+and actual fact of man's education, which has the power of logical proof
+that a spiritual being is struggling for existence within the sheath of
+the body. He will compare animals with man and say to himself that at the
+birth of the former there appears certain definite qualities and
+capacities as something, decisive in itself, which plainly shows how it
+has been designed by heredity and how it will unfold itself in the outer
+world. We see how a young chicken carries out life's functions in the
+appointed way from its birth; but by means of education something comes
+into touch with man's inner life which is independent of any connection
+with his heredity, and he may be in a position to assimilate the effects
+of such external influences. The educator knows that such influences are
+met by forces coming from man's inner nature. If this is not the case, all
+instruction and training are meaningless. The unprejudiced educator finds
+the boundary line between inherited talents and those inner forces of the
+man himself which shine through them and originate in former lives, to be
+very sharply marked. It is true, we cannot bring forward such weighty
+proofs for things of this kind as we can for certain physical facts, by
+means of scales; but then these are just the intimate things of life, and
+one who has the power to appreciate such impalpable proofs will find them
+convincing--even more convincing than palpable reality.
+
+That animals may be trained, and thus, to a certain extent, acquire
+qualities and capacities by education, is no objection to one who is able
+to see reality, for apart from the fact that transitional stages are met
+with all over the world, the results of training an animal by no means
+fade away with its individual existence, as is the case with a man. What
+is more, the fact has been emphasized that faculties acquired by domestic
+animals through intercourse with man are transmitted, that is to say,
+continue in the species, not in the individual. Darwin describes how dogs
+fetch and carry without having been taught to do so, or without having
+seen it done. Who would make such an assertion with regard to human
+education?
+
+Now there are thinkers whose observations have led them beyond the opinion
+that a man is built by purely inherited forces from without. They rise to
+the thought that a spiritual being, an individuality, exists before life
+in the body, and fashions it; but many of them find it impossible to
+conceive that there are repeated earthly lives, and that the fruits of
+former lives are moulding forces during the intermediate state between two
+lives. Let us take one instance from among the ranks of these thinkers.
+Immanuel Hermann Fichte, son of the great Fichte, in his _Anthropology_
+(p. 528) gives the observations which led him to the following conclusion:
+
+"Parents are _not_ generators in the full sense of the word. They supply
+organic substance, and not alone this, but also that intermediate element
+of mental and sense nature which appears in temperament, colouring of
+character, definite tendencies, and so on, the common source of which
+proves to be 'imagination' in the wider sense indicated by us. In all
+these elements of personality, the mingling and particular combination of
+the souls of the parents is unmistakable; it is therefore a perfectly
+well-grounded assertion that this combination is simply the result of
+procreation, even if we regard procreation, as we must do, as really a
+soul-process. But the real ultimate centre of the personality is just what
+is lacking here; for a deeper and more searching observation reveals the
+fact that even those peculiarities of disposition are but a covering and
+an instrument for the containing of the individual's really spiritual and
+ideal capabilities, and are qualified to aid these in their development or
+to hinder them, but in no wise able to originate them." It is further
+stated in the same work (p. 532): "Every individual pre-exists as regards
+the fundamental form of his spirit, for no individual, from a spiritual
+point of view, resembles another, just as no species of animal resembles
+another species."
+
+These thoughts reach only far enough to allow a spiritual being to come
+into the human body; but as the forces shaping such a being are not
+derived from causes existing in former lives, it would be necessary that,
+each time a fresh personality appears, a spiritual being should come forth
+from a Divine First Cause. With this hypothesis there would be no
+possibility of explaining the relationship which certainly exists between
+the potentialities struggling out of man's innermost being, and that which
+is forcing its way thither from his external earthly environment during
+life. Man's innermost being, issuing in the case of each single person
+from a Divine First Cause, would find what confronts him in earthly life
+quite strange and foreign. Only then would this not be the case--as, in
+fact, it is not--if there had already been a connection between the inner
+man and the outer world, and if the inner man were not living in it for
+the first time.
+
+The unprejudiced educator may undoubtedly observe clearly that he
+impresses the consciousness of his pupil with something taken from life's
+experiences which in itself is foreign to his merely inherited qualities,
+but which, however, appears to him as if the work out of which these
+experiences arise, had been done by him in the past. Only repeated lives
+on earth, in conjunction with the facts set forth by occult science as
+taking place in spiritual regions between two earthly lives,--only this
+view can afford a satisfactory explanation of present human life looked at
+from every side. I say expressly "present" human life, for occult
+investigation shows that the cycle of earthly life certainly had a
+beginning, and at that time man's spiritual being, which later entered a
+bodily frame, existed under different conditions. In the following chapter
+we shall go back to this primeval condition of human existence. When it
+has been shown, from the reports of occult science how human beings
+received their present form in connection with the evolution of the earth,
+it will also be possible to indicate more precisely how the spiritual germ
+of man's being descends from superphysical worlds into a bodily form, and
+how the spiritual law of causation, or "human destiny," is developed.
+
+
+
+
+
+CHAPTER IV. THE EVOLUTION OF THE WORLD AND MAN
+
+
+From the foregoing observations it will be seen that man's being is built
+up of four principles: the physical body, the etheric body, the astral
+body, and the vehicle of the ego. The ego works within the three other
+principles, and transforms them. By means of this transformation, are
+formed on a lower level, the sentient-soul, the rational- or
+intellectual-soul, and the consciousness-soul: on a higher level of human
+existence, are formed the Spirit-Self, the Life-Spirit, and Spirit-Man.
+The relations existing between these human principles and the whole
+universe are of a most varied character and their evolution is related to
+that of the universe. By studying this evolution an insight is obtained
+into the deeper mysteries of man's being.
+
+It is clear that human life is related in the most varied ways to the
+environment or dwelling place in which it evolves. Physical science,
+through the facts presented to it, has already been driven to the opinion
+that the earth itself, man's dwelling place in the broadest sense of the
+word, has undergone evolution. Science points to former conditions of the
+earth when man, in his present form, did not yet exist on our planet and
+it shows how man has slowly and gradually evolved to his present condition
+from primitive states of civilization. Physical science, therefore, comes
+also to the conclusion that there is a connection between man's evolution
+and that of the heavenly body on which he lives--the earth.
+
+Occult science traces this connection by means of a knowledge which
+obtains its data from observation quickened by spiritual organs of
+perception. It traces man backwards in his course of development, and the
+fact becomes evident to occult science that the real inner spiritual being
+of man has progressed through a series of lives on this earth. Occult
+research arrives in this way at an epoch far back in the remote past, when
+for the first time that inner being of man made its entry into "external
+life" as we understand it. It was in this first earthly incarnation that
+the ego began to function in the three bodies--the astral body, the etheric
+or vital body, and the physical body; and it then carried over the results
+of that activity into its next life.
+
+If in our investigation we proceed backwards, in the manner indicated, as
+far as that epoch, we discover that the ego finds an earth condition in
+which the three bodies, physical, etheric, and astral, are already
+developed and in which they bear a certain relation to each other. The ego
+is, for the first time, united with the being composed of these three
+bodies; and henceforth takes part in the further evolution of the three
+bodies. Hitherto, up to the stage at which that ego came in touch with
+them, they had evolved without a human ego.
+
+Occult science must now go back still farther in its researches if it is
+to answer the questions, "How did the three bodies reach that stage of
+evolution at which they were able to receive an ego within them?" and "How
+did that ego itself come into being and acquire the capacity for working
+within these bodies?"
+
+It is possible to answer these questions only when the gradual development
+of the earth-planet itself is studied from the occult point of view. By
+such investigation we arrive at a beginning of the earth-planet. That
+method of examination which is based only on the facts of the physical
+senses cannot arrive at conclusions concerning the beginning of the earth.
+A certain point of view which avails itself of such conclusions arrives at
+the result that everything material on the earth was formed out of a
+primeval essence, or vapour. It is not the purpose of this work to enter
+more fully into such conceptions of our planet's origin; for in occult
+science the important matter is not merely to inquire into the material
+processes of the earth's evolution, but first and foremost to discover the
+spiritual causes lying behind what is material.
+
+If we see before us a man raising his hand, we may consider his action in
+two different ways: we may examine the mechanism of the arm and the rest
+of the organism, in order to describe the process as it takes place from
+the purely physical standpoint, or we may direct the spiritual vision to
+what takes place in the man's soul and there discover what constitutes the
+inner motive for raising the hand. In this way an investigator, trained in
+occult research, sees spiritual processes behind all the events of the
+physical sense-world. In his eyes all transformations of the material part
+of the earth-planet are manifestations of spiritual forces lying behind
+what is material.
+
+But if occult observation of this kind goes farther and farther back in
+the life of the earth it comes to that point in evolution at which
+material things first came into being. The material element is evolved out
+of the spiritual. Up to this point the spiritual element was the only one
+existing. By occult investigation the spiritual element is perceived, and
+the observer can see how it becomes partly condensed, as it were, into
+matter. We have before us a process which is taking place--on a higher
+level--much as though we were observing a lump of ice being formed by
+artificial means in a vessel of water. Just as we see the ice being
+condensed out of what was previously only water, so may we, by means of
+occult observation, watch the condensation of what was previously entirely
+spiritual, so to speak, into material things, processes, and beings. In
+this way the physical earth-planet was evolved out of a cosmic spiritual
+essence; and everything that is combined materially with the earth-planet
+has been condensed out of what was previously united with it spiritually.
+We must not, however, think that _everything_ spiritual was at any one
+time changed into material form; but, in the latter we have before us
+merely the transformed portions of what was originally spiritual. Thus,
+even during the period of material evolution, it is always Spirit that is
+really the guiding and ruling principle.
+
+It is obvious that the mode of thought which restricts itself to the
+processes of physical sense--and to what reason is able to infer from
+them--is incapable of expressing an opinion about the spiritual element of
+which we are speaking. Let us assume that a being might exist to whose
+senses ice would be perceptible, but not the finer condition of water,
+from which ice is detached by refrigeration. For such a being, water would
+be non-existent, and could become visible only when parts of it had been
+transformed into ice. In the same way, the spiritual element behind
+earthly processes remains hidden from one who only admits the existence of
+what is perceptible to his physical senses. And if, from the physical
+facts which he now perceives, he draws correct conclusions about earlier
+conditions of the earth-planet, he can penetrate only as far as that point
+in evolution at which the previous spiritual element was partially
+condensed into material substance. Such a method of observation no more
+discovers the spirit previously existing, than it perceives the spirit
+which even now rules unseen behind the world of matter.
+
+Not until we come to the last chapters of this work can we deal with those
+methods by which man acquires the faculty of looking back, by means of
+occult perception, upon those earlier conditions of the earth which are
+now under discussion. For the present we shall merely intimate that the
+facts concerning the primeval past have not passed beyond the reach of
+occult research. If a being comes into corporeal existence his material
+part perishes after physical death. But the spiritual forces, which from
+out their own depth gave existence to the body, do not "disappear in this
+way." They leave their traces, their exact images behind them impressed
+upon the spiritual ground-work of the world. Any one who is able to raise
+his perceptive faculty through the visible to the invisible world, attains
+at length a level on which he may see before him what may be compared to a
+vast spiritual panorama, in which are recorded all the past events of the
+world's history. These imperishable traces of everything immaterial are
+called in occult science the "Akashic Records."
+
+Here it must once more be repeated that investigations of the
+supersensible realms of existence can be carried on only with the aid of
+spiritual perception, and consequently can be instituted in the sphere now
+under consideration, only by reading the Akashic Records above-mentioned.
+Nevertheless, what was said earlier in this book in a similar instance
+holds good here. Supersensible facts are only to be investigated by
+supersensible perceptions; but once investigated and communicated by
+occult science, they may be grasped by the ordinary powers of thought, if
+these are honestly exercised without bias. In the following pages the
+various conditions of the earth's evolution, as given by occult science,
+will be detailed. The transformation of our planet will be traced down to
+the conditions of life in which we now find it. Any one who surveys what
+comes before him at the present time merely through the evidence of his
+senses, and then lends an ear to what occult science has to say on the
+subject, namely:--how that which now lies before him has been evolved from
+a far distant past,--will be able, if his thought is genuinely unbiased, to
+say to himself: "In the first place, what occult science reports is quite
+logical; in the second place, I can, if I assume the reports of occult
+investigation to be correct, understand how things have become as they now
+appear." By "logical" is not meant, in this connection, of course, that
+errors might not be made from a logical standpoint in some description
+given by occult research. We are here speaking of "logic" as it is
+understood in the ordinary life of the physical world. Just as a logical
+demonstration is accepted there as it is in physical research, even though
+a single investigator, in a certain domain of facts, may make illogical
+statements, so is it also with regard to occult science. It may even
+happen that an investigator who possesses the power of vision in
+supersensible spheres may make mistakes in a logical presentment of them,
+and may be corrected by another who has no supersensible perception, but
+has, none the less, a capacity for sound thinking. In reality, nothing of
+any weight can be said against the logical deductions of occult science.
+And it ought to be unnecessary to insist that nothing can be adduced, on
+purely logical grounds, against the facts themselves. In the domain of the
+physical world it can never be proved by logic, but only by ocular
+demonstration, whether or no there is such an animal as a whale;
+similarly, supersensible facts can be known only through occult
+perception.
+
+But it cannot be sufficiently emphasized that an obligation is laid upon
+the explorer of supersensible regions, before he determines to approach
+the invisible worlds with his own power of perception, to acquire first of
+all the aforementioned logical faculty, and this is none the less
+essential if he recognizes that the world, manifest to his senses, will
+become comprehensible if he accepts the communications of occult science
+as correct. All experiences in the supersensible world are nothing but an
+uncertain--nay, a dangerous--groping in the dark if we despise the method of
+preparation which has been described. Therefore in this book the facts
+concerning the supersensible processes of the earth's evolution will first
+be given, before the path leading to the attainment of supersensible
+knowledge is dealt with.
+
+We have also, it is true, to take into account that the man who, by sheer
+thinking, comes to accept what supersensible research has to impart, is by
+no means in the same position as one who listens to the account of a
+physical occurrence which he is unable to see. For thinking is in itself a
+supersensible activity. Materialistic thinking cannot of itself lead to
+supersensible phenomena. But if thought is directed to supersensible
+matters through the accounts given of them by occult science, it grows by
+its own activity into the supersensible world. What is more, one of the
+very best ways of acquiring supersensible perception is to grow into the
+higher worlds by meditation upon what has been communicated by occult
+science. For such a mode of entry insures great clearness of perception.
+For this reason such thinking is regarded by a certain school of occult
+investigation as a most valuable first step to take in occult training.
+
+It will be readily understood that it is impossible to mention in this
+book all the details of the earth's evolution, as it has been spiritually
+perceived by occultists, in order to illustrate the way in which the
+supersensible world is reflected in the manifested. Nor was this what was
+intended when it was said that the unseen may everywhere be demonstrated
+by its manifest effects. It was meant rather that everything that man
+encounters may, step by step, become clear and comprehensible if he brings
+manifested events under the illumination of occult science. Only in a few
+characteristic instances will reference be made in the following pages to
+confirmations of the invisible by the manifest, in order to show how this
+may be done everywhere in the course of practical life, if desired.
+
+                  -------------------------------------
+
+Pursuing the evolution of the earth backward according to the above method
+of scientific spiritual investigations we arrive at a spiritual condition
+of our planet. But if we go farther back along this path of research we
+find that everything spiritual had previously passed through a kind of
+physical incarnation. Thus we come upon a bygone physical planetary
+condition, which was afterwards spiritualized, and subsequently
+transformed into our earth by repeated materialization. Our earth is
+therefore presented to us as the reincarnation of a very ancient planet.
+But occult science can go back still farther; and it then finds the whole
+process twice repeated. Thus, our earth has passed through three previous
+planetary conditions separated by intermediate spiritual conditions of
+rest. The physical substance, however, proves to be finer and finer the
+farther back we follow the incarnations.
+
+Now man, in the form in which he is at present evolving, makes his first
+appearance upon the fourth of the planetary incarnations which have been
+described, the Earth proper. And the essential characteristic of his form
+is that it is composed of four principles, the physical, etheric, and
+astral bodies and the ego. But that form could not have appeared if it had
+not been prepared by the preceding events of evolution. The method of
+preparation was that, in the earlier planetary incarnation, beings were
+evolved who already had three of the present four principles of man: the
+physical, etheric, and astral bodies. These beings who, in a certain
+sense, may be called man's ancestors, had as yet no ego, but they
+developed the three other principles and their mutual relationship to such
+a point that they became sufficiently mature to receive an ego. Thus man's
+ancestor attained to a certain degree of maturity of his three principles
+during the earlier planetary incarnation. This condition became
+spiritualized; and out of it a new planetary condition was formed in which
+man's matured ancestors were contained, as it were, in embryo. Because the
+whole planet had passed through a process of spiritualization and had
+appeared in a new form, it offered those embryos, with their physical,
+etheric, and astral bodies, which were contained therein, not only the
+opportunity of again evolving up to the level on which they had previously
+stood, but the further possibility, after having arrived at that level, of
+reaching out beyond themselves through receiving the ego.
+
+The evolution of the Earth divides itself, therefore, into two parts.
+During the first period the Earth itself appears as a reincarnation of the
+previous planetary state. But that recurring state is a higher one than
+that of the previous incarnation, in consequence of the intervening period
+of spiritualization. And the Earth contains within itself the germs of
+man's ancestors belonging to the earlier planet. These were first
+developed up to the level they had previously reached. The attainment of
+this level marks the end of the first period. But now, owing to its own
+higher stage of evolution, the Earth is able to carry the germs still
+higher, that is, to qualify them for receiving the ego. The second period
+of the Earth's evolution is that of the development of the ego in the
+physical, etheric, and astral bodies.
+
+In the same way that man had been thus carried a stage farther by the
+evolution of the Earth, so also had this been the case during the earlier
+planetary incarnations. For man had in some measure existed as early as
+the first of these. Light is therefore thrown on the present constitution
+of man if his evolution is followed back to the far-remote past of the
+first of the planetary incarnations mentioned above.
+
+In occult science the first of these is called _Saturn_; the second is
+termed _Sun_; the third, _Moon_; and the fourth is the _Earth_. It must be
+distinctly understood that these occult terms are not to be in any way
+associated with the names used to designate the members of the present
+solar system.(8) In occult science Saturn, Sun, and Moon are merely names
+for bygone forms of evolution through which the Earth has passed. In the
+course of the following account it will be shown what relation these
+worlds of remote antiquity bear to the celestial bodies composing the
+present solar system.
+
+The relationship of the four planetary incarnations previously mentioned,
+can here be only briefly sketched; for the events, the beings and their
+destiny on Saturn, Sun and Moon were in truth, just as varied as they are
+on the Earth itself. Therefore only a few characteristics of these
+conditions can be chosen to illustrate just how these earth conditions
+have evolved out of earlier ones. In this connection, one should bear in
+mind that the further back we go the more dissimilar to the present ones
+do these conditions become. And yet they can only be described by making
+use of ideas borrowed from existing conditions of the earth. If, for
+instance, light, heat, etc., are mentioned in connection with these
+earlier conditions, it must not be overlooked that they are not exactly
+the same as that which we now term light and heat. And yet such
+terminology is accurate, for the clairvoyant observer of earlier stages of
+evolution perceives something that has developed into the light and heat
+of the present time. And one who follows the descriptions thus given by
+occult science will, from the inner relation of these things, easily be
+able to form such perceptions as correspond to those events which have
+taken place in a primeval past.
+
+Of course there will be considerable difficulty in treating of those
+planetary conditions which preceded the Moon incarnation. For during the
+latter, conditions prevailed which bore, at least to a degree, some
+resemblance still to earthly conditions. When one attempts to describe
+these conditions one finds that such resemblances to the present time form
+a certain basis on which may be expressed in clear concepts the
+observations made through clairvoyance. It is quite different when the
+Saturn and Sun evolutions are to be described. In that case, what lies
+before clairvoyant observation is utterly different from the objects and
+beings now belonging to the sphere of human life. And this difference
+makes it exceedingly difficult to bring the corresponding facts of
+primeval times within the scope of clairvoyant consciousness at all.
+
+Since however the present constitution of man cannot be understood without
+going back to the Saturn state, the description therefore must be given.
+And surely no one will misunderstand such a description who keeps in view
+the existence of the difficulty, and the fact that owing to it much that
+is said must be in the nature of a suggestion or hint of the facts in
+question, rather than an exact description of them.
+
+                  -------------------------------------
+
+The physical body is the oldest of the present four principles of man's
+being. It is also the one, which, in its way, has attained the greatest
+perfection. Occult research shows that this part of man already existed
+during the Saturn evolution. It will be shown in the following account
+that the form taken by the physical body on Saturn was, of course,
+something quite different from the present physical body of man. The
+earthly physical human body, from its nature, can only exist by being in
+connection with the etheric and astral bodies and the ego, in the manner
+described earlier in this book. Such a condition did not as yet exist on
+Saturn. The physical body was then passing through the first stage of its
+evolution, without having a human etheric body, an astral body, or an ego
+incorporated in it.
+
+During the Saturn evolution it was growing ripe for the reception of an
+etheric body. For that purpose Saturn had eventually to pass into a
+spiritual condition, and then to be reincarnated as the Sun. During the
+Sun incarnation the physical body developed again to the stage it had
+reached on Saturn as from a germ brought over and only then could it be
+inter-penetrated by an etheric body. By means of this incorporation of an
+etheric body, a change took place in the nature of the physical body; it
+was raised to a second stage of perfection. A similar thing took place
+during the Moon evolution. Man's ancestor, as he had developed himself
+when passing from the Sun to the Moon, incorporated in himself the astral
+body. As a result, the physical body was changed for the second time, and
+thus raised to its third stage of perfection; at the same time the etheric
+body was likewise changed, and passed to its second stage of perfection.
+On the earth the ego was incorporated in man's ancestor, now composed of
+the physical, etheric, and astral bodies. Thereby the physical body
+reached its fourth stage of perfection, the etheric body its third, and
+the astral body its second stage; the ego is only now at the first stage
+of its existence.
+
+If we give ourselves up to an unprejudiced examination of man's nature,
+there will be no difficulty in acquiring a correct idea of these different
+stages of perfection of his separate principles. For this purpose we have
+merely to compare the physical with the astral body. It is true, the
+astral body, as a psychic principle, stands on a higher level of evolution
+than the physical body. And in future ages, when the former has been
+perfected, it will be of very much more consequence to man's complete
+being than the present physical body. Yet, in its own way, the latter has
+reached a certain high degree of perfection. Consider the marvelous wisdom
+with which the structure of the heart is planned, the amazing structure of
+the brain--nay, even of part of a single bone, such as the upper end of the
+thigh bone. In the end of this bone we find a net-work or scaffolding,
+wonderfully constructed and composed of delicate spicules and lamell�. The
+whole is so arranged that with the least expenditure of material the most
+effective action on the joint-surfaces is obtained--hence the most
+efficient distribution of friction and a proper freedom of movement. Thus
+wise arrangements are found in the parts of the physical body. And if we
+go on to observe the harmonious co-operation of the part with the whole,
+we shall find that it is certainly true that this principle of man's being
+is perfect and it does not affect the question that in certain parts
+something apparently useless appears, or that disturbances of structure or
+functions may take place. It will even be found that such disturbances are
+in a way only the necessary shadows of the wisdom-filled light which is
+poured out over the whole physical organism.
+
+Now compare with this the astral body as the medium or vehicle of pleasure
+and pain, desires and passions. What uncertainty rules in it with regard
+to pleasure and pain; how the desires and passions, of which it is the
+scene, run counter to the higher goal of man; how senseless they often
+are. The astral body is only now on its way to attain the harmony and
+inner poise already possessed by the physical body. Similarly it might be
+shown that the etheric body is certainly more perfect in its own way than
+the astral but less perfect than the physical body. And it will equally
+result from a corresponding study of the ego that this, the real kernel of
+man's being, is now only at the beginning of its evolution. For how much
+has already been accomplished of its mission, that of transforming the
+other principles of man's being in order that they may become a revelation
+of the ego's own nature?
+
+The result of an outer examination of this kind is intensified for the
+occult student by something else. It might be pointed out that the
+physical body is attacked by diseases. Now occult science is in a position
+to show that a large proportion of all diseases owe their origin to the
+fact that the perverse actions and mistakes of the astral body are
+transmitted to the etheric body, and indirectly through the etheric,
+destroy the perfect harmony of the physical body. The deeper connection,
+which can here be only hinted at, and the true cause of many of the
+conditions of disease, elude that kind of scientific observation which
+confines itself solely to the facts obtained by means of the physical
+senses. The connection in most cases comes about in such a way that an
+injury to the astral body does not cause manifestations of disease in the
+physical body in the same incarnation in which the injury takes place, but
+in a later one. Hence the laws now under consideration have a meaning only
+for one who is able to admit that human earth-life is repeated again and
+again. But even if deeper knowledge of this kind is rejected, ordinary
+observation of life makes it plain that human beings indulge in far too
+many pleasures and desires which undermine the harmony of the physical
+body. And the seat of pleasure, desire, passion, is not in the physical
+but in the astral body. The latter is still so imperfect, in many
+respects, that it is able to destroy the harmony of the physical body.
+
+It should also be mentioned here that such explanations as these are by no
+means intended as proofs of the assertions of occult science about the
+evolution of the four principles of man's being. The proofs are drawn from
+spiritual research, which shows that the physical body has behind it a
+transformation, enacted four times, into higher degrees of perfection, and
+that man's other principles have been perfected to a lesser degree, as has
+been described. It is desired merely to indicate here that these
+communications made by spiritual research relate to facts which are
+visible in their effects even to ordinary observation, in the degrees of
+perfection reached by the physical body, etheric body, and so forth.
+
+                  -------------------------------------
+
+If we wish to draw an approximately true picture of the conditions
+prevailing during the Saturn evolution, we must take into account the fact
+that while it lasted, there were virtually, as yet, none of the things and
+creatures existing which now belong to the earth and are included in the
+mineral, vegetable, and animal kingdoms. The beings of these three
+kingdoms were formed during later periods of evolution. Of all the earthly
+beings physically perceptible today, man alone existed at that time and of
+him only the physical body existed as described. But there are at present
+belonging to the earth not only the denizens of the mineral, vegetable,
+animal and human kingdoms, but other beings as well, not manifesting in a
+physical embodiment. Such entities were also present during the Saturn
+evolution, and their activity on the Saturn scene of action brought about
+the subsequent evolution of man.
+
+If the organs of spiritual perception are directed, not to the beginning
+and end, but to the middle period of evolution of this Saturn incarnation,
+we find there a condition which consists principally of heat. Nothing is
+to be found composed of gaseous, fluid, or even solid constituents. All
+these states appear only in later incarnations. Let us assume that a human
+being, with the present organs of sense, were to approach the Saturn
+condition as a spectator. None of the sense-impressions possible to him
+would confront him there except the feeling of warmth, or heat. Suppose
+such a being approached this Saturn; he would only sense, upon entering
+the space occupied by it, that it was in a different degree of heat from
+the rest of surrounding space. But he would not find that portion of space
+by any means equally warm throughout, for warmer and colder parts would
+alternate in the most complicated manner. Radiating heat would be felt
+along certain lines. And not only straight lines, but regular figures
+would be formed by the variation in heat. Something like a cosmic being,
+organically constructed in itself would be discerned, appearing in
+changing conditions, and consisting only of heat.
+
+It is difficult for a man of the present day to form an idea of anything
+consisting only of heat, for he is not accustomed to think of heat as
+something self-existent, but as a perceptible quality of warm or cold
+gaseous, liquid, or solid bodies. To one who has adopted the physical
+conceptions of our time it will seem particularly absurd to speak of heat
+in the foregoing manner. He will, perhaps, say: "There are solid, liquid,
+and gaseous bodies; but heat only denotes a condition assumed by one of
+these three bodily forms. If the smallest particles of gas are in motion,
+the movement will be felt by heat. Where there is no gas, there can be no
+movement, consequently no heat."
+
+To an occult investigator the fact appears differently. To him heat is
+something of which he speaks in the same sense as he speaks of gases, of
+liquids, or of solid bodies. To him it is simply a still finer substance
+than gas. And gas to him is nothing but condensed heat, in the same sense
+that liquid is condensed vapour, or a solid body condensed liquid. Thus
+the occultist speaks of heat bodies just as he does of bodies formed of
+gas and vapour.
+
+If we are to follow the spiritual investigator into this region, it is
+however necessary to admit that there is such a thing as psychic
+perception. In the world, as it presents itself to the physical senses,
+heat appears entirely as a condition of solid, liquid, or gaseous bodies;
+but that condition is merely the outward appearance of heat, or the effect
+of it. Physicists speak only of this effect of heat, not of its inner
+nature. Just let us try then to leave entirely out of consideration any
+effect of heat received through external bodies, and to realize merely the
+inner experience which comes from saying the words: "I feel warm," "I feel
+cold." That inner experience is the only thing capable of giving an idea
+of what Saturn was during its period of evolution described above. It
+would have been possible to pass right through the portion of space it
+occupied; no gas would have been there to exercise pressure, no solid or
+liquid body from which light-impressions could have come; but at every
+point of space occupied, one would have felt inwardly, without any
+external impression: "Here there is such and such a degree of heat."
+
+In a cosmic body of this character there are no conditions for the animal,
+vegetable, and mineral organisms of to-day.(9) The beings whose sphere of
+action was this Saturn, were at quite a different stage of evolution from
+that of the present inhabitants of the earth who are perceptible to the
+senses. In the first place there were beings there who had no physical
+body like that of contemporary man. We must also guard against thinking of
+man's present physical embodiment, when mention is made of a "physical
+body" in this connection. We should instead carefully distinguish between
+the physical and the mineral body. A physical body is one governed by the
+physical laws which are now observable in the mineral kingdom. Now man's
+present physical body is not only ruled by those physical laws, but is
+also permeated with mineral matter. There can be no question as yet on
+Saturn of a physical-mineral body of this kind. There is only a physical
+bodily form, governed by physical laws; but these laws are manifested only
+through the agency of heat.
+
+Therefore the physical body is a fine, subtle, ethereal heat body; and the
+whole of Saturn consists of such heat bodies. They are the beginnings of
+the present physical-mineral human body. The latter has been formed out of
+the former, because there have become incorporated with the original body
+the more recently formed gaseous, liquid, and solid substances.
+
+Among the beings of which we are now speaking, who, besides man, were
+inhabitants of Saturn, there were, for instance, some which did not need a
+physical body at all. The lowest principle of their nature was an etheric
+or vital body. On the other hand, they had one principle higher than the
+human principles. Man's highest principle is the Spirit-Man (Atma); these
+beings have one still higher. And between the etheric body and the
+Spirit-Man they have all the principles described in this treatise which
+are also found in man: the astral body, ego, Spirit-Self, and Life-Spirit.
+Just as our earth is surrounded by an atmosphere, so too was Saturn; only
+in this case the "atmosphere" was of a spiritual nature. It really
+consisted of the beings just named and some others. Now there was constant
+reciprocal action between the heat bodies of Saturn and the beings we have
+described. The latter projected the principles of their being down into
+the physical heat bodies of Saturn. And while there was no life in those
+heat bodies themselves, the life of their neighbours was expressed in
+them. They might be compared to mirrors; only there were reflected in
+them, not the images of the living beings mentioned above, but their
+conditions of life. Therefore, although nothing living could have been
+discovered in Saturn itself, yet it had a vivifying effect on its
+environment in celestial space, because it reflected back into space, like
+an echo, the life which had been sent down into it. The whole of Saturn
+appeared as a mirror of celestial life. The very high beings, whose life
+was reflected by Saturn, are called in occult science "Lords of
+Wisdom."(10) Their activity on Saturn was not just beginning in the middle
+period of that evolution, which has been described; in a certain way it
+had even then already ceased. Before they could be in a position to
+rejoice in the reflection of their own life from Saturn's heat bodies they
+had to make those bodies capable of producing such a reflection. Therefore
+their activity began soon after the beginning of the Saturn evolution.
+When this happened, the body of Saturn was still chaotic material, which
+could not have reflected anything.
+
+And in contemplating this chaotic matter, one has transferred himself, by
+spiritual observation, to the beginning of the Saturn evolution. What is
+to be observed there does not as yet bear anything of the later character
+of heat. If we wish to describe it, we can only speak of a quality which
+may be compared with the human will. From first to last it is nothing but
+"Will." Therefore it is an entirely spiritual condition that meets us
+here. If we ask whence came this "Will," we see it proceeding from the
+effluence of exalted beings, who brought their evolution, by steps only to
+be dimly conceived, up to such a height that when the Saturn evolution
+began they were able to pour forth "Will" from their own being. When this
+effluence had lasted a certain time, the activity of the Lords of Wisdom
+described above was combined with this Will. Through this means the will,
+which had hitherto had no attributes, gradually received the quality of
+reflecting life back into celestial space. In occult science the beings
+who found their happiness in pouring forth will, at the beginning of the
+Saturn evolution are called the "Lords of Will."(11)
+
+After a certain stage of the Saturn evolution had been reached, through
+the co-operation of will and life, begins the influence of other beings,
+who are also within Saturn's environment. These are the "Lords of
+Motion."(12) They have no physical or etheric body. Their lowest principle
+is the astral body. When the Saturn bodies have acquired the capacity for
+reflecting life, the qualities which have their seat in the astral bodies
+of the Lords of Motion interpenetrate that reflected life. In consequence
+of this, it appears as though expressions of feelings, emotions, and
+similar psychic forces had been cast out of Saturn into celestial space.
+The whole of Saturn appears like one animated being, manifesting
+sympathies and antipathies. These psychic manifestations, however, are by
+no means its own, but merely the activity of the Lords of Motion reflected
+back.
+
+This also having lasted for a certain period, there begins the activity of
+yet other beings, that is, of the "Lords of Form."(13) Their lowest
+principle, too, is an astral body; but that body is at a different stage
+of evolution from that of the Lords of Motion; whereas the latter
+communicate only general manifestations of feeling to the reflected life,
+the astral body of the Lords of Form operates in such a way that the
+manifestations of feeling are flung out into cosmic space as if they came
+from individual beings. It might be said that the Lords of Motion make the
+whole of Saturn appear as an animated being. The Lords of Form separate
+that life into individual living beings, so that Saturn now appears as a
+conglomerate of such psychic beings.
+
+Let us imagine, for the sake of illustration, a mulberry or blackberry,
+made up, as it is, of small individual berries. In a similar manner, to
+clairvoyant vision, Saturn, during the period of evolution now being
+described, is made up of individual Saturn beings, which of course have
+neither life nor soul of their own, but reflect the life and soul of its
+denizens. Into this condition of Saturn now come beings whose astral body
+is also their lowest principle, but who have brought it to such a high
+stage of development that it operates in the same way as the present human
+ego. Through these beings, the ego in the environment of Saturn looks down
+on that planet, and imparts its nature to Saturn's individual living
+beings. Thus something is sent out from Saturn into cosmic space, which
+has an effect similar to that of human personality in the present
+conditions of life. The beings causing that effect are designated "Sons of
+Personality."(14) They confer on the Saturn bodies the appearance of
+personality. Personality itself, however, is not present on Saturn, but
+only, as it were, its reflected image, the shell or husk of personality.
+The real personality of these spirits is in the environment of Saturn. As
+a result of these Sons of Personality letting their essence stream back
+from the Saturn bodies in the manner described, that fine substance is
+bestowed on those bodies which has previously been described as heat. In
+the whole of Saturn there is no subjectivity; but the Sons of Personality
+recognize the image of their own subjectivity, when it streams out to them
+from Saturn as heat.
+
+When all this is taking place, the Sons of Personality are on the same
+level on which man now stands. They are then passing through their "human"
+period. In order to look at this fact with an unprejudiced eye, we must
+imagine it possible for a being to be human without being in the exact
+form in which man now exists. The Sons of Personality are "human beings"
+on Saturn. They have as their lowest principle not the physical body, but
+the astral body with the ego. Hence they cannot express the experiences of
+their astral body in such physical and etheric bodies as those of
+contemporary man; they not only _have_ an ego, however, but _are aware_ of
+the fact, because the heat of Saturn brings that ego streaming back into
+their consciousness. In fact, they are human beings under different
+circumstances from those of earth.
+
+As the Saturn evolution progressed, facts follow of a different kind from
+those already related. Whereas everything hitherto was a reflection of
+outer life and feeling, there now begins a kind of inner life. In the
+Saturn world a life of light begins flickering here and there, and growing
+dim again. A quivering glimmer is seen in some places, something like
+flashes of lightning in others. The Saturn heat bodies begin to glimmer,
+to sparkle, and even to emit rays. This stage of evolution having been
+reached, there again arises the possibility for certain beings to develop
+their activity. They are those known to occult science as "Sons of
+Fire."(15) Although these beings have an astral body, they are unable at
+his particular stage of their existence to stir their own astral bodies;
+they would not be capable of any feeling or emotion unless they could act
+upon the Saturn heat bodies which have attained the stage of evolution
+described. That action affords them the possibility of recognizing their
+own existence from the effect which they produce. They cannot say to
+themselves, "I am here"; but rather, "My environment causes me to be
+here." They have perceptions, and what they perceive is the light-effects
+in Saturn which have been described. These are, in a certain manner, their
+ego. This gives them a peculiar kind of consciousness. It is designated
+"picture-consciousness." It may be represented as having the nature of
+human dream-consciousness, except that the degree of activity it enjoys
+must be imagined as being very much greater than it is in human dreams,
+and also that it is not a question of shadowy dream-pictures floating
+hither and thither, but of pictures that have a real connection with the
+play of light on Saturn.
+
+During this reciprocal action between the Sons of Fire and the Saturn heat
+bodies, the germs of the human sense organs begin their evolution. The
+organs, by means of which contemporary man becomes cognizant of the
+physical world, begin to shine in their first delicate ethereal outlines.
+Human phantoms, displaying as yet nothing but the primeval light pictures
+of the sense-organs, become discernible within Saturn to the clairvoyant
+faculty of perception. Thus these sense-organs are the result of the
+activity of the Sons of Fire; but they are not the only spirits who shared
+in their creation. Other beings come upon the scene of Saturn at the same
+time as these Sons of Fire,--beings so far advanced in their evolution that
+they are able to make use of the germs of the human sense-organs for
+beholding the cosmic events taking place in the Saturn life. They are the
+"Lords of Love."(16) If they were not there, the Sons of Fire could not
+have the consciousness described above. They behold the events on Saturn
+with a consciousness which makes it possible for them to convey these
+events as pictures to the Sons of Fire. They themselves forego all the
+advantages which might accrue to them from contemplating events on Saturn;
+they renounce all joys and pleasures; they give up all these in order that
+the Sons of Fire may come into possession of them.
+
+A new period of Saturn's existence succeeds these occurrences. Something
+else is added to the play of light. If what here presents itself to
+clairvoyant perception be reported, it may seem an absurdity to many.
+Within Saturn, intermingled sensations of taste seem to be surging. Sweet,
+bitter, sour, etc., are perceived throughout the interior of Saturn; while
+without, in cosmic space, all this expresses itself as tone, as a kind of
+music.
+
+In the course of these processes there are again certain beings who find
+it possible to develop activity on Saturn. These are the "Sons of
+Twilight, or Life."(17) They enter into reciprocal action with the forces
+of taste surging up and down within Saturn. By this means their etheric or
+vital body attains a state of such activity that it may be called a kind
+of metabolism. They bring life into the interior of Saturn. Hence
+processes of nutrition and excretion take place. This inner life makes it
+possible for yet other beings to come into the planet, the "Lords of
+Harmony."(18) They bestow a dim kind of consciousness on the Sons of Life,
+which is even more vague and dim than the dream-consciousness of
+contemporary man. It is of the kind that now comes to man in dreamless
+sleep, and is, indeed, of such a low order that it does not, so to speak,
+"enter into his consciousness." Yet it is there. It differs from waking
+consciousness in degree and also in its nature. Plants, too, have this
+dreamless-sleep consciousness at the present time. Even though it does not
+bring about any perceptions of an external world, in the human sense of
+the word, yet it regulates the life processes and brings them into harmony
+with the processes of the outer world.
+
+This adjustment cannot be perceived by the Sons of Life at the stage of
+Saturn's evolution now being described; but the Lords of Harmony perceive
+it, and therefore it is they who really do the adjusting. All this life is
+enacted within the human phantoms already described. To clairvoyant vision
+they consequently appear animated; yet their life is only a semblance of
+life. It is the life of the "Sons of Life," who, so to speak, make use of
+the human phantoms in order to manifest themselves.
+
+Let us now turn our attention to the human phantoms with their semblance
+of life. During the Saturn period described, their form is constantly
+changing. Sometimes they bear one aspect, sometimes another. In the
+further course of evolution, their forms become more definite, and
+occasionally permanent. This is due to their becoming interpenetrated by
+the action of the Spirits described at the beginning of the Saturn
+evolution,--the Lords of Will (the Thrones). The consequence is that the
+human phantom itself is endowed with the simplest, dullest form of
+consciousness. This must be thought of as still duller than the
+consciousness of dreamless sleep. Under present conditions, minerals have
+that consciousness. It brings the inner being into harmony with the outer
+physical world. On Saturn it is the Lords of Will who regulate that
+harmony. And thus man appears as a copy of the Saturn life itself. That
+life which is on a large scale on Saturn, is at this stage on a small
+scale in man. Thus the first germ is prepared for that which is still only
+a germ in contemporary man the "Spirit-Man" (Atma). This dull human will
+(within Saturn) is manifested to clairvoyant faculty by effects which may
+be compared with odours. Outside in celestial space, there is a
+manifestation like that of a personality, which however is not directed by
+an inner ego but is regulated from without, like a machine. Those who
+regulate it are the Lords of Will.
+
+It will become evident, from a survey of the foregoing, that starting from
+the previously described middle period of the Saturn evolution, the
+following steps of that evolution can be characterized by comparing their
+effects with the sense-perceptions of the present time. It might be said
+that the Saturn evolution manifests as heat; then a play of light is
+added; then an appearance of taste and sound; finally something emerges
+which manifests within the interior of Saturn as sensations of smell, and
+without, as a human ego acting mechanically.
+
+What have the Saturn revelations to say about what preceded the heat
+condition? Now this is something that cannot be compared with anything
+accessible to outer sense-perception. A state of things precedes the heat
+condition, which contemporary man experiences only in his inner being.
+When he gives himself up to ideas which he forms in his own soul, without
+having any inducement brought to bear on him by an external impression,
+then he has something within himself which cannot be perceived by any
+physical sense, but is only accessible to the perception of the higher
+clairvoyant vision. Manifestations precede the heat condition of Saturn,
+which can only be perceived by a clairvoyant. Three such conditions may be
+mentioned: pure psychic warmth, not outwardly perceptible; pure spiritual
+light, which is outward darkness; and lastly, something of a spiritual
+essence which is complete in itself, and needs no outer being in order to
+become self-conscious. Pure, inner heat accompanies the appearance of the
+Lords of Motion; pure, spiritual light, that of the Lords of Wisdom; pure
+inner being is linked with the first emanation of the Lords of Will.
+
+Thus, with the appearance of heat on Saturn, our evolution comes forth out
+of the inner life of pure spirituality into outwardly manifested
+existence. It will be particularly difficult for present-day consciousness
+to accept this, if it must be said in addition that at the same time, with
+the advent of the Saturn heat condition, what we call "Time" also makes
+its first appearance. That is to say, the previous conditions have nothing
+to do with time. They belong to that sphere which may be called, in occult
+science, "duration." Consequently, everything that is said in this book
+about the conditions existing in the "Sphere of Duration" must be
+understood in such a way that when expressions referring to time
+conditions are used, they are only to be accepted for the sake of
+comparison and explanation. That which, in a certain sense, precedes
+"time," can be expressed in human language only by terms which imply the
+idea of time. Even if we are aware that the first, second, and third
+Saturn conditions were not enacted "one after the other," in the present
+sense of the word, yet we cannot do otherwise than describe them one after
+the other. Indeed, in spite of their duration or coexistence in time, they
+are so dependent on one another that this very dependence may be compared
+with sequence, in time.
+
+This indication of the first conditions of evolution on Saturn also throws
+light on any further questions that may be asked as to the origin of those
+conditions. From the purely intellectual point of view, it is, of course,
+quite possible, when dealing with the source of anything, to inquire after
+"the source of the source." But in the face of facts, this is not
+possible. A comparison, however, will help us to realize this. If we find
+ruts on a road we may ask, "To what are they due?" And the reply may be,
+"To a carriage." It may further be asked: "Whence did the carriage come?
+Whither is it going?" An answer founded on fact is again possible. We may
+then proceed to ask, "Who occupied the carriage? What purpose had the
+person in using it? What was he, or she, doing?" At last, however, we
+shall reach a point at which inquiry by means of facts finds its natural
+limit; and on inquiring further we get away from the original questions.
+We only continue the inquiry mechanically, as it were.
+
+In such matters as the one brought forward as a comparison, it is easy to
+see where facts demand the end of the inquiry. It is not so evident when
+we are face to face with great cosmic questions. But as the result of
+really exact observation, it will nevertheless be seen that all inquiry as
+to origins must come to an end at the Saturn condition portrayed above.
+For we have reached a region in which beings and events are no longer
+justified by that from which they proceed, but by themselves.
+
+As a result of the Saturn evolution it appears that the human germ
+developed up to a certain point. It attained the low, dim state of
+consciousness described above. We must not imagine that its evolution does
+not begin until the last of the Saturn stages. The Lords of Will carry on
+their work through all conditions. Only the result is most striking to
+clairvoyant perception in the last period. There is nothing like a fixed
+boundary between the activities of the several groups of beings. If it is
+said that the Lords of Will work first, then the Lords of Wisdom, and so
+on, it is not meant that they are working only at that time. They are
+working all through the Saturn evolution; only their activity can best be
+observed during the periods specified. The several groups have, as it
+were, the leadership at those times.
+
+Thus the whole Saturn evolution appears as a working out of what streamed
+forth from the Lords of Will through the Lords of Wisdom, Motion, Form,
+and the rest. Through this process those spiritual beings themselves
+experience evolution. For instance, after they have received their life
+reflected back from Saturn, the Lords of Wisdom stand on a different level
+than before. The result of that activity exalts the faculties of their own
+being. The consequence is that, on the completion of such activity,
+something similar to human sleep comes upon them. To their periods of
+activity in connection with Saturn succeed other periods, during which
+they live, as it were, in other worlds. At these times their activity is
+withdrawn from Saturn. On this account clairvoyant perception sees an
+ascent and a descent in the Saturn evolution that has been described. The
+ascent lasts until the formation of the heat condition. Then, with the
+play of light, the ebb-tide sets in. When the human phantoms have assumed
+form through the Lords of Will, the spiritual beings have also gradually
+withdrawn themselves. The Saturn evolution dies away; as a phase of
+evolution, it disappears. A kind of resting pause occurs.
+
+The human germ at the same time enters upon a state of dissolution; not,
+however, a state in which it passes away, but one like that of a plant
+seed, resting in the earth in order that it may ripen into a new plant.
+Thus the human germ reposes, until a new awakening, in the depth of the
+cosmos. And by the time the moment of awakening has arrived, the spiritual
+beings described above have acquired, under other conditions, the
+faculties by means of which they can further advance the human germ. The
+Lords of Wisdom have, in their etheric body, gained the faculty not only
+of enjoying the reflection of life as they did on Saturn, but of pouring
+life forth from themselves, and endowing other beings with it. The Lords
+of Motion are now as far advanced as were the Lords of Wisdom on Saturn.
+Then the lowest principle of their being was the astral body; they now
+possess an etheric, or vital body; and in a corresponding degree the other
+spiritual beings have reached a further stage of evolution. All these
+spiritual beings are therefore able to work at the further evolution of
+the human germ in a different way than on Saturn.
+
+But the human germ was dissolved at the end of the Saturn evolution. In
+order that the more highly evolved spirit-beings might resume their work
+where they had left it off, the human germ must once more briefly
+recapitulate the stages through which it had passed on Saturn. This, in
+fact, is what appears to clairvoyant faculties of perception. The human
+germ comes forth out of its retirement and begins to develop by its own
+ability, by means of the forces which had been implanted within it on
+Saturn. It comes forth out of the darkness as a "being of Will," and
+assumes the appearance of life, of soul qualities, etc., up to that
+mechanical manifestation of personality which it possessed at the end of
+the Saturn evolution.
+
+                  -------------------------------------
+
+The second of the great periods of evolution that have been mentioned, the
+"Sun period," effects the raising of man's being to a higher stage of
+consciousness than that which it had attained on Saturn. Compared with
+man's present state of consciousness, the Sun condition might certainly be
+termed "unconsciousness." For it is approximately that condition which
+contemporary man experiences during absolutely dreamless sleep. Or it
+might be compared to the low degree of consciousness in which our
+vegetable world now slumbers. For occult science there is no such thing as
+unconsciousness, but only different degrees of consciousness. Everything
+in the world is conscious.
+
+In the course of the Sun evolution, the human being attains a higher
+degree of consciousness through the incorporation within it of the
+etheric, or vital body. Before this can take place the Saturn conditions
+must be recapitulated in the manner described above. This recapitulation
+has quite a definite meaning. That is to say, when the period of rest
+which was spoken of in the foregoing statement has come to an end, that
+which was formerly Saturn issues forth, out of "cosmic sleep," as a new
+celestial body, the Sun. But the conditions of evolution have meanwhile
+changed. The spiritual beings, whose activity on behalf of Saturn we have
+portrayed, have progressed onward into different conditions. Yet at first
+the human germ appears on the newly formed Sun in the form it possessed on
+Saturn. It has first of all so to transform the various stages of
+evolution through which it has passed on Saturn that they may suit the new
+conditions on the Sun. Consequently, the sun epoch begins with a
+recapitulation of the occurrences on Saturn, adjusted to the changed
+conditions of Sun life. Now when the human being has advanced so far that
+the stage of evolution it reached on Saturn has been adapted to the Sun
+conditions, the Lords of Wisdom already mentioned, begin to let the
+etheric, or vital body, pour into the physical body. The higher stage
+which man reaches on the Sun may therefore be characterized in this way:
+the physical body, already formed in the germ-state on Saturn, is raised
+to a second stage of perfection by becoming the vehicle of an etheric or
+vital body. This last-named etheric body attains its first degree of
+perfection on its own account during the Sun evolution. In order, however,
+that the second degree of perfection for the physical and the first for
+the etheric body may be reached, the intervention of still other
+spirit-beings is necessary during the further course of the Sun life, in a
+similar manner to that which has been described as taking place during the
+Saturn stage.
+
+When the Lords of Wisdom begin to stream forth their etheric body, the
+Sun, previously dark, begins to shine. At the same time the first
+appearances of inner activity are seen in the human germ; life has begun.
+What had to be described as a semblance of life on Saturn now becomes
+actual life. The influx lasts for a certain time, at the end of which an
+important change for the human germ sets in--that is to say, it organizes
+itself into two parts. Whereas up to this point the physical and etheric
+bodies formed an intimately connected whole, the physical body now begins
+to detach itself as a separate part. Yet even that separated physical body
+is still pervaded by the etheric body. Therefore we have now to do with a
+human being composed of two principles. One portion is a physical body
+permeated by an etheric body; the other is an etheric body and nothing
+else. This separation comes to pass, however, during a period of rest in
+the Sun life. During this pause the shining, which had begun to appear,
+dies away. The separation takes place during a "cosmic night," as it were.
+Yet this interval of rest is much shorter than the one between the Saturn
+and Sun evolutions mentioned above. At the expiration of the rest period
+the Lords of Wisdom work for a while on the two-fold being of man, just as
+they had previously done on the undivided being. Then the Lords of Motion
+begin their activity. They cause their own astral body to stream through
+the human etheric body. By this means man acquires the capacity for
+executing certain inner movements in the physical body. These movements
+may be compared with those of sap in a plant of our own time.
+
+The Saturn body consisted exclusively of heat substance. During the Sun
+evolution that heat substance is condensed into a state which may be
+compared with that of our present-day gas or steam. In occult science
+"air" is the name ordinarily used for this condition. The first beginnings
+of such a state are seen after the Lords of Motion have begun their
+activity. The following spectacle is presented to clairvoyant
+consciousness. Within the heat substance there appears something like
+delicate formations which are set in rythmic motion by the forces of the
+etheric body. These formations represent the human physical body at the
+stage of evolution now attained by it. They are permeated through and
+through with heat, and are also wrapped, as it were, in a heat envelope.
+From a physical point of view, man's nature may now be said to be composed
+of heat structures with air forms embedded in them--the latter in regular
+motion. Hence, if we wish to retain the foregoing comparison with a plant
+of the present day, we must remember that it is not a solid plant organism
+which we have to consider, but an air or gas form,(19) the movements of
+which may be compared with the circulation of the sap in plants of to-day.
+
+The evolution thus indicated continues. After a certain time another
+interval of rest sets in; after this the Lords of Motion go on working
+until their activity is supplemented by that of the Lords of Form. The
+effect of the latter is that the gas structures, which before were
+constantly changing, now assume lasting form. This, too, happens because
+the Lords of Form cause their forces to flow in and out of the human
+etheric body. When the Lords of Motion alone were acting on the gaseous
+organisms, these were in perpetual motion, not keeping their form for an
+instant. Now, however, they temporarily assume distinguishable shapes.
+Again, after a certain period, there occurs a time of rest; and then once
+more the Lords of Form continue their activity. But the conditions within
+the Sun evolution are now entirely changed. For the point has been reached
+when the Sun evolution has attained its zenith. This is the time at which
+the Lords of Personality, who attained their human stage on Saturn, ascend
+to a higher degree of perfection. They advance beyond the human stage;
+they attain a form of consciousness which contemporary man does not yet
+possess in his normal course of development on the earth. He will acquire
+it when the earth--the fourth of the planetary stages of evolution--has
+reached its goal and has entered upon the next planetary period. Then man
+will not only perceive around him what his present physical senses enable
+him to apprehend, but he will be able to see in images the inner psychic
+conditions of the beings surrounding him. He will have a (clairvoyant)
+picture-consciousness, although retaining complete self-consciousness.
+There will be nothing dream-like or vague in his clairvoyance, but he will
+perceive what is psychic, in pictures certainly, but in such a way that
+these images will be the expression of realities, as physical colours and
+sounds are now. Man, at present, can attain to this degree of clairvoyance
+only through occult training, which will be treated later in this book.
+
+Now this clairvoyance is attained by the Sons of Personality, as a gift of
+their normal evolution, midway in the Sun period; and it is just on this
+account that they become capable of acting on the newly formed etheric
+body of man during the Sun evolution, in a way similar to that in which
+they acted on the physical body on Saturn. Just as there the heat
+reflected their own personality back to them, so do the gaseous organisms
+now reflect back to them, in gleams of light, the images of their
+clairvoyant consciousness. They clairvoyantly behold what is taking place
+on the Sun. And this vision is by no means mere observation; it is as
+though something of the force which mortals call love made itself felt in
+the images which stream forth from the Sun. If a clairvoyant looks more
+closely, he will find the cause of this phenomenon. Exalted beings have
+blended their activity with the light that is being radiated from the Sun.
+They are the Lords of Love (the Christian Seraphim) already mentioned.
+Henceforth they act, together with the Sons of Personality, on the human
+etheric, or vital body. By means of that activity the etheric body
+advances a step farther along its path of evolution. It acquires the
+capacity not only of transforming the gaseous forms within it, but of so
+elaborating them that the first indications of a propagation of living
+human beings appear. Emanations, so to speak, are driven out (as though
+exuded) from the gaseous organisms that take on shapes resembling their
+mother-forms.
+
+In order to describe the further course of the Sun evolution, reference
+must be made to a fact in the formation of worlds which is of the greatest
+possible significance. It is this,--that by no means every being attains
+the goal of its evolution in the course of one epoch; there are some that
+fall short of that goal. Thus, during the Saturn evolution, not all of the
+Sons of Personality actually reached the human stage for which, as
+described above, they were destined; and just as little did all the
+physical human bodies, developed on Saturn, attain the degree of maturity
+which qualifies them to become vehicles of an independent etheric body on
+the Sun. The consequence is that beings and organisms are present on the
+Sun which are not in harmony with their environment. These must now make
+up, during the Sun evolution, for what they failed to attain on Saturn.
+The following may, therefore, be clairvoyantly observed during the Sun
+period. When the Lords of Wisdom begin their pouring in of the etheric
+body, the Sun body is to some extent darkened. Structures are mingled with
+it which, properly speaking, belong to Saturn. They are heat organisms
+which are not able to condense themselves into air in the proper manner.
+These are the human beings left behind in the Saturn stage. They are not
+able to become vehicles of a normally developed etheric body.
+
+Now the heat substance of Saturn, which has thus been left behind, splits
+into two parts on the Sun. One part is absorbed, as it were, by human
+bodies, and henceforward forms a kind of lower nature within man's being.
+Thus something, which really corresponds to the Saturn stage, is
+incorporated in the bodily part of man on the Sun. Now just as the Saturn
+body of man made it possible for the Sons of Personality to raise
+themselves to the human stage, the Saturn part of man performs the same
+office on the Sun for the Sons of Fire. They raise themselves to the human
+stage by letting their forces flow in and out of the Saturn part of man,
+as did the Sons of Personality on Saturn.
+
+This also happens during the middle period of the Sun evolution. The
+Saturn part of the human being is then so far matured that with its help
+the Sons of Fire (Archangeloi) are able to pass through their human stage.
+Another part of the Saturnian heat substance becomes detached and attains
+an independent existence alongside of and among the human beings on the
+Sun. This forms a second kingdom by the side of the human kingdom, a
+kingdom which develops on the Sun only a perfectly independent physical
+body, like a heat body. In consequence of this, the fully evolved Sons of
+Personality are not able to direct their activity toward any independent
+etheric body in the manner before described. But there were also certain
+Sons of Personality left behind at the Saturn stage who fell short of the
+human stage. A bond of attraction exists between them and the second Sun
+kingdom which has become independent. They must now act toward the
+backward kingdom on the Sun as their advanced brethren did on Saturn in
+regard to human beings. The latter had only their physical body perfected
+here. But there is no possibility on the Sun for such a work on the part
+of the backward Sons of Personality. They therefore separate themselves
+from the Sun body, and form an independent celestial body outside it. This
+body, accordingly, withdraws from the Sun, and from it the backward Sons
+of Personality act on the beings of the second Sun kingdom which have been
+described. In this way two world-organisms have been formed out of the one
+which was previously Saturn. The Sun has now in its environment a second
+celestial body, one which exhibits a kind of re-birth of Saturn, a new
+Saturn. From this Saturn the character of personality is conferred on the
+second Sun kingdom. Therefore within this kingdom we have to do with
+beings which have no personality on the Sun itself. Yet they reflect back
+to the Sons of Personality on the new Saturn the special personality of
+those spirits. Clairvoyant consciousness is able to observe among the
+human beings on the Sun, heat forces which act upon the regular course of
+Sun evolution, and in which the sway of the spirits described as belonging
+to the new Saturn is to be seen.
+
+We notice the following facts about man's being during the middle period
+of the Sun evolution. It is divided into a physical body and an etheric
+body. Within these the activity of the advanced Sons of Personality plays,
+conjointly with that of the Lords of Love. Now part of the backward Saturn
+nature is mingled with the physical body. In this plays the activity of
+the Sons of Fire. We now see in everything which the Sons of Fire effect
+on the backward Saturn nature, the forerunners of the present human
+sense-organs. It has been shown how these Sons of Fire were already at
+work on the elaboration of the sense-germs in the heat substance on
+Saturn. The first outline of the present human glands is to be recognized
+in what is accomplished by the Sons of Personality conjointly with the
+Lords of Love (Seraphim).
+
+But the above described is not the whole of the activity of the Sons of
+Personality dwelling on the new Saturn. They not only extend their
+activity to the second Sun kingdom mentioned above, but they also
+establish a kind of connection between that kingdom and the human senses.
+The heat substances of this kingdom flow in and out of the germs of the
+human sense-organs. By this means the human being on the Sun acquires a
+kind of perception of the lower kingdom situated outside him. That
+perception is naturally a dim one, closely corresponding to the dull
+Saturn-consciousness previously described. And it consists essentially of
+varied heat effects.
+
+Everything here described as taking place in the middle of the Sun
+evolution continues for a certain definite period. Then a time of rest
+again occurs. After that, things continue for a while in the same manner
+up to a certain point of evolution, at which the human etheric body is so
+far matured that a united action of the Sons of Life (Angeloi) and the
+Lords of Harmony (Cherubim) can set in. To clairvoyant consciousness,
+certain manifestations now appear within man's being, which may be
+compared with perceptions of taste, and which are made known externally as
+sounds. A similar thing has already been stated about the Saturn
+evolution. But here on the Sun the processes relating to human beings are
+more from within and are full of more independent life.
+
+The Sons of Life thereby acquire that dim picture-consciousness which the
+Sons of Fire had already attained on Saturn. In this the Lords of Harmony
+are their helpers. They really behold clairvoyantly what is now being
+enacted within the Sun evolution; only they give up all the results of
+that contemplation, and the enjoyment of those revelations of Wisdom that
+arise from it, and allow them to stream, like splendid visions of
+enchantment, into the dream-like consciousness of the Sons of Life. The
+latter again work these pictures of their visions into the etheric body of
+man, so that it attains higher and higher stages of development.
+
+Again an interval of rest ensues, again everything is awakened from
+"cosmic sleep"; and after further lapse of time the human being is
+sufficiently advanced to use its own forces. These forces are the same
+that were poured forth into man's being by the "Thrones" during the latter
+part of the Saturn period. This human being now evolves an inner life,
+which, in its manifestation to clairvoyant consciousness, may be compared
+with an inner perception of smell. But outside, in the direction of
+celestial space, man's being is manifested as a personality, though not
+one directed by an inner ego. It appears more like a plant with the
+character of a personality. It has been stated that at the end of the
+Saturn evolution personality is manifested somewhat machine like. And just
+as then, the first germ was developed of that which still remains a germ
+in contemporary man,--the Spirit-Man (Atma),--so at this point there is
+formed a similar first germ of the Life-Spirit (Budhi).
+
+When all this has continued for some time, an interval of rest again
+occurs. Following this, as in previous instances, the activity of the
+human being is resumed for a while. Then conditions commence, which mark a
+new intervention of the Lords of Wisdom. By its means human nature becomes
+capable of feeling the first traces of sympathy and antipathy for its
+environment. In all this there is still no real sensation but only a
+premonition of sensation. For the inner life-activity, which might be
+characterized in its manifestation as perception of smell, is revealed
+externally as a kind of primitive language. If the human being is inwardly
+conscious of a useful smell--or taste, or glitter,--it is manifested
+outwardly by a sound; and the same thing happens, in a corresponding way,
+with an inwardly uncongenial perception. Through all the events described,
+the real meaning of the Sun evolution for the human being is indicated.
+The human being has reached a higher stage of consciousness than that of
+the Saturn period. It is the consciousness of sleep.
+
+After a time, the point of evolution is also reached at which the higher
+beings connected with the Sun stage must pass into other spheres in order
+to work out that with which they have endowed themselves by their work on
+the human being. A long period of rest sets in, one similar to that
+between the Saturn and Sun evolutions. Everything that has been perfected
+on the Sun passes into a condition which may be compared with that of a
+plant when its powers of growth are resting in the seed. But just as those
+powers of growth appear again in a new plant, so does everything that was
+living on the Sun come forth again, after the period of rest, from the
+cosmic depths, to begin a new planetary existence.
+
+The meaning of such a term of rest, or "cosmic sleep," will readily be
+understood if we will only direct our spiritual vision to one of the
+orders of beings already mentioned, for instance, to the Lords of Wisdom.
+They were not far enough evolved on Saturn to be able to ray forth an
+etheric body from themselves. They were only prepared for this after they
+had gone through their experiences on Saturn. During the rest (Pralaya)
+they transform into actual capacity what has been previously only prepared
+within them. Thus on the Sun they are evolved far enough to pour forth
+life from themselves, and to endow the human being with an etheric body of
+its own.
+
+                  -------------------------------------
+
+After the interval of rest, that which had previously been the Sun comes
+forth again out of the "cosmic sleep." That is, it again becomes
+perceptible to the clairvoyant faculties which had been able to observe it
+before, but had lost sight of it during the resting period. There are now
+two points to be observed with regard to the newly appearing planetary
+organism, which may, in occult science, be denoted the "Moon" (and this
+must not be confused with that portion of it which is now the earth's
+moon). In the first place, that which had detached itself during the Sun
+period as a "new Saturn" is once more within the new planetary body. This
+Saturn has therefore been again united with the Sun during the term of
+rest. Everything which was in the original Saturn reappears at first as
+one world-organism. Secondly, the human etheric bodies which had been
+formed on the Sun have been absorbed, during the resting period, by that
+which constitutes the spiritual sheath of the planet. At this point of
+time, therefore, they do not make their appearance united with the
+corresponding physical human bodies, but these latter at first appear
+separately. They contain everything which had been gained for them on
+Saturn and the Sun, but they are without the etheric, or vital body.
+Indeed, they cannot incorporate that etheric body within themselves
+immediately, for it has also been passing, during the period of rest,
+through an evolution with which they are not yet harmonized.
+
+What occurs at the beginning of the Moon evolution, in order to bring
+about this adjustment, is, first of all, another recapitulation of the
+Saturnian events. The physical part of man passes once more through the
+stages of the Saturn evolution, but under greatly altered circumstances.
+On Saturn there were only the forces of a heat body at work within him;
+now there are also those of the gas body that has been elaborated. These
+latter forces do not, however, appear quite at the beginning of the Moon
+evolution. Then everything appears as though man's being were composed
+only of heat substance, and as though the gas forces were lying dormant
+within that substance. Then comes a time when the first indications of
+these forces make their appearance; and lastly, in the latest period of
+the Saturn recapitulation, man's being has the same appearance as during
+the animated period of his Sun existence. Yet, all life still proves to be
+but a semblance of life.
+
+Next occurs a period of rest similar to the short periods of rest of the
+Sun evolution. Then the pouring in of the etheric body, for which the
+physical body has now become ripe, begins anew. As in the case of the
+recapitulation of Saturn, this influx takes place in three distinct
+periods. During the second of these, man's being is so far adjusted to the
+new Moon conditions that the Lords of Motion are able to bring into play
+the faculty they have acquired. This faculty consists in pouring the
+astral body out of their own being into man's being. They prepared
+themselves for this work during the Sun evolution, and during the time of
+rest between the Sun and Moon they transformed what had been prepared into
+the faculty alluded to. This influx lasts for a while, then one of the
+shorter intervals of rest sets in. After that the influx continues until
+the Lords of Form begin their activity. In consequence of this pouring of
+the astral body into the human being by the Lords of Motion, man acquires
+his first psychic qualities. He begins to develop sensations in connection
+with the processes which take place within, through the possession of an
+etheric body, and which during the Sun evolution were still of a
+plant-like nature; these processes now give him sensations of pleasure and
+displeasure. But it is nothing more than a constant inner ebb and flow of
+such pleasure and displeasure, until the Lords of Form intervene. Then
+these changing feelings are so transformed that there appear in man's
+being what may be regarded as the first signs of wish or desire. The human
+being strives after a repetition of what has once caused pleasure, and
+tries to avoid what has been felt as antipathetic. However, since the
+Lords of Form do not give up their own nature to the human being, but
+merely let their forces stream in and out, desire is wanting in depth of
+feeling and independence. It is directed by the Lords of Form, and has an
+instinctive character.
+
+The human physical body on Saturn was a heat body; on the Sun a
+condensation into the gaseous state, or into "air," has taken place. Now,
+as during the Moon evolution, the astral element is rayed into the
+physical part, which at a definite moment attains a further degree of
+condensation and arrives at a state which may be compared with that of a
+liquid substance of today. In accordance with the usage of occult science
+this state may be called "water." By water, is not meant only the water we
+now have, but this term applies to every liquid form in existence. The
+physical human body now gradually assumes a form composed of three kinds
+of material structures. The densest is a "water body"; through this flow
+air currents; and all of this again is permeated by manifestations of
+warmth.
+
+Now all the organisms do not attain full, adequate maturity during the Sun
+stage. Therefore there are organisms to be found on the Moon which are
+only at the Saturn stage, and others which have only reached the Sun
+stage. In this way two other kingdoms arise by the side of the normally
+evolved human kingdom. One consists of beings which have stopped short at
+the Saturn stage, and therefore have only a physical body, which even on
+the Moon is not yet able to become the vehicle of an independent etheric
+body. This is the lowest of the Moon kingdoms. A second consists of beings
+which have been left behind at the Sun stage, and which therefore do not
+mature sufficiently on the Moon to take on an independent astral body.
+These form a kingdom between the one just mentioned and the regularly
+developed human kingdom.
+
+But there is still something else taking place: The substances containing
+only heat forces and those containing only air forces, permeate these
+human beings. Thus it happens that the latter have within them on the Moon
+both a Saturnian and a solar nature. In this way a kind of cleavage has
+taken place in human nature; and by means of this cleavage, something very
+momentous is called forth within the Moon evolution after the activity of
+the Lords of Form has begun. The first evidences of a cleavage in the
+cosmic body of the Moon becomes then apparent. One part of its substances
+and beings separates from the other; two heavenly bodies are formed out of
+one. One of these becomes the abode of certain higher beings who were
+previously more closely connected with the undivided celestial body; while
+the other is occupied by human beings, the two lower kingdoms described
+above, and certain higher beings who did not pass over to the first
+celestial body.
+
+The first heavenly body, with the higher beings, appears like a reborn but
+refined Sun; the other is really the new formation, the "old Moon." The
+regenerated Sun, on going out, takes with it only "heat" and "air" from
+the substances which have been formed on the Moon; on what is left as the
+Moon there is the liquid condition as well as the other two substances. As
+a result of this separation the beings which have withdrawn with the
+newborn Sun are not, in the first place, hampered in their further
+evolution by the denser Moon beings. Thus they are able to continue their
+own progress without hindrance. But thus they attain just that much more
+power to act now upon the Moon beings from their Sun. And they in turn
+also acquire thereby new possibilities of evolution. Most important of
+all, the Lords of Form are still in union with them. These accentuate the
+passions and the desire-nature, and this expresses itself gradually also
+in a further condensation of the physical human body. What was previously
+nothing but liquid in that body assumes a densely viscous form; and the
+air-like and heat-like formations are correspondingly condensed. Similar
+processes take place in the two lower kingdoms.
+
+The result of the separation of the Moon-body from the Sun-body is that
+the former bears the same relation to the latter as the Saturn-body once
+did to the whole cosmic evolution surrounding it. The Saturn-sphere was
+formed out of the body of the "Lords of Will" (the Thrones). From out its
+substance emanated back into cosmic space everything which the
+above-mentioned spiritual beings in the environment of Saturn experienced.
+And this radiation by degrees awakened independent life, by means of the
+subsequent processes. All evolution is due to the fact that independent
+beings differentiate themselves from their environment, then this
+environment like a reflection stamps itself upon those differentiated
+beings who then evolve further independently. The Moon-body, having
+likewise separated from the Sun-body, reflects at first the life of the
+latter. If nothing further had then happened, the following cosmic process
+would have taken place: There would have been a Sun-body in which
+spiritual beings adapted to that body would have lived through their
+experiences in the elements of heat and air.
+
+Set over against this Sun-body would have been a Moon-body, in which other
+beings of like nature with the Sun-beings would have undergone their
+experiences in the conditions of heat, air, and water. The progress from
+the Sun-incarnation to that of the Moon would have consisted in the
+Sun-beings seeing their own life, as in a reflection of the events on the
+Moon. They would have thus been able to enjoy it, something which they
+were still incapable of doing during the Sun incarnation. But evolution
+did not remain at this stage. Something occurred which was of the deepest
+significance for all future evolution. Certain beings adapted to the
+Moon-body, take possession of the element of will (the heritage of the
+Thrones) which was at their disposal, and by its means develop a life of
+their own, which takes shape independently of the Sun-life. Alongside of
+those Moon experiences which are entirely under the influence of the Sun,
+there arise independent Moon experiences, and, at the same time, states of
+rebellion or mutiny against the Sun-beings. And the various kingdoms which
+had arisen on the Sun and Moon, first and foremost of which was the
+kingdom of man's ancestors, are drawn into these conditions. In this way
+the Moon-body contains within it, spiritually and materially, two kinds of
+life: one that is in inner union with the Sun-life, and another which has
+"fallen away" from it and goes its own way independently. This division
+into a twofold life appears in all subsequent events of the Moon
+incarnation.
+
+What presents itself to clairvoyant consciousness in this period of
+evolution may be realized from the following pictures. The whole basic
+mass of the Moon is formed of a semi-animated substance which at one time
+moves sluggishly, at another quickly. This is not yet a mineral mass like
+the rocks and constituents of the earth upon which present day humanity
+walks. We might call it a kingdom of plant-minerals, only we have to
+imagine that the main body of the Moon consists wholly of this
+plant-mineral substance, as the earth today consists of rock, soil and
+other substances. Just as now we have towering masses of rock, so there
+were then harder portions embedded in the Moon's bulk; these may be
+compared with hard wooden structures or formations of horn; and as plants
+now arise out of mineral soil, so the surface of the Moon was covered and
+penetrated by the second kingdom, consisting of a kind of plant-animal.
+Their substance was softer than the general mass of the Moon, and more
+mobile. This kingdom extended over the other, like a viscous sea.
+
+Man himself at that time may be called animal-man. He had in his nature
+the component parts of the other two kingdoms; but his being was
+thoroughly interpenetrated by an etheric and an astral body, upon which
+the forces of higher beings worked, issuing from the severed Sun. His form
+was thus brought to greater perfection. While the Lords of Form were
+giving him a form which adapted him to Moon life, the Sun-Spirits were
+giving him a nature which lifted him beyond that life. He had the power of
+ennobling his own nature with the faculties given him by these Spirits,--in
+fact, of raising what was akin to the lower kingdoms to a higher level.
+
+Seen spiritually, the events now under consideration may be described in
+the following way. Man's ancestor had been brought to greater perfection
+by beings who had fallen away from the Sun kingdom. This improvement
+extended especially to everything that could be experienced in the element
+of water. Over that element the Sun-beings, who were rulers in the
+elements of heat and air, had less influence. The consequence of this was
+that in the organism of man's ancestor two kinds of beings manifested
+themselves. One part of the organism was wholly interpenetrated by the
+influences of the Sun-beings. In the other part, the rebellious
+Moon-beings were operative. Owing to this, the latter part was more
+independent than the former. In the former there could only arise states
+of consciousness in which the Sun-beings lived; in the latter there lived
+a kind of cosmic consciousness, such as was typical on Saturn, only now
+upon a higher level.
+
+Man's ancestor consequently felt himself to be an "image of the universe,"
+whereas his "Sun-part" felt itself to be only an "image of the Sun." The
+two beings now came to a kind of conflict in man's nature. A settlement of
+this conflict was brought about by the influence of the Sun-beings,
+through which the material organism which made the independent universal
+consciousness possible, was rendered frail and perishable. From time to
+time this part of the organism had to be thrown off. During and also some
+time after the separation, man's ancestor was a being wholly dependent on
+the Sun influence. His consciousness became less independent; he lived
+within it, entirely surrendered to Sun-life. Then the independent portion
+of the Moon was once more renewed. After some time this process was
+repeated. Thus man's ancestor lived on the Moon in alternating conditions
+of clearer and duller consciousness; and the alternation was accompanied
+by a change of his being in a material respect. From time to time he laid
+aside his Moon-body and resumed it later. Seen physically, great variety
+appears in the kingdoms of the Moon above mentioned. The mineral-plants,
+plant-animals and animal-men are differentiated into groups. This will be
+understood when it is borne in mind that as a result of certain organisms
+having been left behind at each of the earlier stages of evolution, forms
+possessing most varied qualities took physical shape. There are formations
+still retaining the qualities of the early Saturn period, others showing
+those of the middle period and again others of the closing period of
+Saturn. A similar statement is true of all the stages of the Sun
+evolution.
+
+As organisms belonging to the evolving planet are left behind, so is it
+also with certain beings connected with that evolution. Through the
+progress of evolution up to the Moon period, different grades of such
+beings have already arisen. There are the Sons of Personality who not even
+on the Sun have attained their human stage; but there are also others who
+then caught up with evolving humanity. A number of the Sons of Fire, who
+should have attained humanity on the Sun, fell behind. Now, just as during
+the Sun evolution certain of the Sons of Personality withdrew from the Sun
+and caused the reappearance of Saturn as a separate body, so it also
+happens that in the course of the Moon evolution the beings described
+above separate and form individual celestial bodies. So far we have
+mentioned only the separation into Sun and Moon; but for the reasons
+already given, other world-organisms detached themselves from the
+Moon-body, which made its appearance after the great interval between the
+Sun and Moon.
+
+After a certain time we have a system of cosmic bodies the most advanced
+of which, as can easily be seen, must be called the New Sun. And just such
+a bond of attraction as was described above for the evolution as existing
+between the backward Saturn kingdom and the Sons of Personality on the new
+Saturn, is formed between each of these bodies and the corresponding
+Moon-beings. It would take us much too far to follow up in detail all the
+celestial bodies that come into existence. It must suffice to have pointed
+out the reason why a succession of them arises by degrees from the
+undivided world-organism which appears as Saturn at the beginning of human
+evolution.
+
+After the intervention of the Lords of Form, on the Moon, evolution
+proceeds for a while in the manner described. At the end of this time
+there is again a pause. While it lasts, the coarser portions of the three
+Moon kingdoms are in a sort of resting state, but the finer parts, in
+particular the human astral body, extricate themselves from those coarser
+organisms. They reach a condition in which the higher forces of exalted
+Sun-beings are able to act upon them very powerfully. After the interval
+of rest they again interpenetrate those parts of man's being which are
+composed of the coarser substances. Because they received such powerful
+forces during the pause--in a free state--they are able to make those
+coarser substances ripe for the influence, after a certain time, of the
+Sons of Personality and the Sons of Fire, who have progressed normally.
+
+In the meantime these Sons of Personality have raised themselves to a
+level upon which they possess the "consciousness of inspiration." Here
+they are not only able--as was the case with clairvoyant
+picture-consciousness--to observe the inner state of other beings in
+images, but to apprehend the inner nature itself of those beings, as
+though in a spiritual tone-language. But the Sons of Fire have risen to
+that height of consciousness possessed on the Sun by the Sons of
+Personality. Thus both kinds of spirits are able to influence the now more
+developed life of the human being. The Sons of Personality act on the
+astral body, the Sons of Fire on the etheric body of this human being. The
+astral body thereby acquires the character of personality. It now not only
+experiences pleasure and pain, but relates them to itself. It has not
+arrived at a complete ego-consciousness, that says to itself, "I am here";
+but it feels itself upheld and protected by other beings in its
+environment. When looking, as it were, up to these, it is able to say,
+"This, my environment, keeps me alive."
+
+The Sons of Fire now work upon the etheric body. Under their influence the
+movement of forces in that body becomes more and more an inner function of
+life. What then results finds physical expression in a circulation of
+fluids and in phenomena of growth. The gaseous substances have become
+condensed into liquid substances; we may speak of a kind of nutritive
+process, in the sense that what is received from without becomes
+transformed and elaborated within. Perhaps if we think of something
+intermediate between nutrition and respiration in the present meaning of
+the terms, we may get an idea of what then happened in this respect. The
+nutritive matter was drawn from the animal-plant kingdom by the human
+being. We must think of those animal-plants as floating or swimming--or
+even lightly attached in an element surrounding them, as the lower animals
+of the present time live in water, or land animals in air. Yet the element
+is neither water nor air in the present sense, but something midway
+between the two, a kind of thick vapour in which most heterogeneous
+substances move hither and thither, as though dissolved in currents
+flowing in all directions.
+
+The animal-plants appear only as condensed regular forms of this element,
+often differing little physically from their environment. The process of
+respiration exists alongside of the process of nutrition. It is not as it
+is upon the earth, but like a drawing in and a streaming out of heat. To
+clairvoyant observation it is as though during those processes, organs
+opened and closed, through which a warming current passed in and out, and
+through which airy and watery substances were also carried in and out. And
+since man's nature at this stage of evolution already possesses an astral
+body, respiration and nutrition are accompanied by feelings, so that a
+sort of pleasure ensues when materials which promote the upbuilding of
+man's nature are taken in from without. Aversion is caused if injurious
+substances flow in, or even if they merely approach.
+
+Just as during the Moon evolution the respiratory and the nutritive
+processes were closely connected, as has been described, so was the
+process of perception in close connection with reproduction. No immediate
+effect was produced on any of the senses by the things and beings in the
+environment of Moon humanity. Perception was, on the contrary, of such a
+nature that the presence of things and beings called up pictures in the
+dull, dreamy consciousness. These pictures were much more closely
+connected with the real nature of the environment than the present
+sense-perceptions, which record in colour, sounds, smell etc., so to
+speak, only the outside of things and beings.
+
+In order to get a clearer idea of the human consciousness on the Moon, let
+us imagine human beings immersed in the vaporous environment described
+above. Most varied processes take place in this vapour-element. Materials
+unite, substances break asunder one from the other; some parts become
+condensed, others rarified. All this happens in such a way that human
+beings do not see or hear anything of it directly, but it calls up
+pictures in their consciousness. These may be compared with the images of
+our present dream-consciousness, as for instance when an object falls to
+the ground, and a sleeping man does not discern what has really happened
+but perceives it in the form of a picture; let us say he thinks that a
+shot has been fired. However, the pictures in the Moon-consciousness are
+not arbitrary, as is the case with such dream-pictures; although they are
+symbols, not representations, yet they correspond with outer events. A
+definite outer event can call up only one definite picture. The Moon-being
+is therefore in a position to regulate his conduct by means of these
+pictures, as present-day man does by means of his perceptions. We must
+nevertheless be careful to notice that conduct, regulated by perception,
+is governed by choice whereas action, under the influence of the pictures
+we have described, takes place as if prompted by some dim instinct.
+
+It is by no means as though only outer physical processes become
+perceptible through this picture-consciousness, but it is through the
+pictures that the spiritual beings, who rule behind the physical facts
+together with their activities, become likewise perceptible. Thus the
+Lords of Personality become visible, so to speak, in the phenomena of the
+animal-plant kingdom; the Sons of Fire appear behind and in the
+mineral-plant beings; and the Sons of Life appear as beings whom man is
+able to imagine unconnected with anything physical,--whom he sees, as it
+were, as etheric-psychic organisms.
+
+Though these pictures of the Moon-consciousness were not representations,
+only symbols of outer things, they nevertheless had a much more important
+effect on the inner nature of man than the images now caused by
+perception. They were able to set the whole inner being into motion and
+activity. The inner processes were moulded in conformity with them. They
+were genuine formative forces. Man's being became what those formative
+forces made it; it became, to a certain extent, a representation of the
+events of its consciousness.
+
+The further evolution progresses in this manner, the more it results in a
+deeply incisive change in man's being. The power issuing from the pictures
+in the consciousness gradually becomes unable to extend over the whole
+human bodily frame, which divides into two parts, or two natures. Members
+are formed subject to the shaping influence of the picture-consciousness,
+and they become to a great extent a copy of that life of imagination in
+the way just described. Other organs escape such an influence. They are,
+as it were, too dense, too much determined by other laws, to conform
+themselves to the picture-consciousness. These organs withdraw from the
+human influence; but they come under another, that of the exalted
+Sun-beings themselves. A period of rest, however, is first seen to precede
+this stage of evolution. During this pause, the Sun-Spirits are gathering
+force to influence the Moon-beings under quite new circumstances.
+
+After this term of rest, man's being is distinctly divided into two
+natures. One of these is withdrawn from the independent action of the
+picture-consciousness; it assumes a more definite form, and comes under
+the influence of forces which, though issuing from the Moon body, are only
+called forth there through the influence of the Sun-beings. This part of
+the human being shares more and more in the life which is stimulated by
+the Sun: the other part rises, like a kind of head, out of the first one.
+It is flexible, can move itself, and takes shape in conformity with the
+life of dull human consciousness. Yet the two parts are closely connected
+with each other; they send one another their vital fluids, and members
+extend from one into the other.
+
+An important harmony is now attained by the working out, during the time
+in which all this happened, of such a relation between the Sun and Moon as
+is in keeping with the aim of this evolution. It has already been
+intimated in a former passage how the advancing beings throughout their
+stages of evolution, shape their celestial bodies from out the general
+cosmic mass. They emanate, as it were, the forces which govern the
+aggregation of the substances. The Sun and Moon have thus separated from
+each other, as was necessary for the preparation of the right abodes for
+their respective beings. But this regulation of material and its forces by
+the spirit is carried very much farther. The beings themselves condition
+as well, certain movements of the heavenly bodies, and the definite
+revolutions of them around each other. In consequence, those bodies occupy
+changing positions with regard to each other. And if the position or
+situation of one body relative to another is altered, the effects of their
+respective inhabitants upon each other also change. So it is with the Sun
+and Moon. Through the movement of the Moon around the Sun, which by this
+time had come about, the human beings come alternately at one time more
+into the sphere of the Sun's influence, at another they are turned away
+from it and are then thrown back more on their own resources. The movement
+is a consequence of the "fall" of certain Moon-beings, as already
+described, and of the settlement of the conflict which was thereby brought
+about. It is the physical expression of the new relation of spiritual
+forces created by this falling away. As a consequence of the rotation of
+the one sphere round the other the beings inhabiting these heavenly bodies
+experience the alternating conditions of consciousness above described. We
+may put it thus, that the Moon alternately turns its life toward the Sun
+and away from it. There is a Sun time and a planetary time and during this
+latter, the Moon-beings develop on the side of the Moon which is turned
+away from the Sun.
+
+It is true however, that so far as the Moon is concerned, in addition to
+the movement of the celestial bodies, still something else must be
+considered. That is to say, clairvoyant consciousness, on looking back,
+can plainly see the Moon-beings wandering around their own planet, at
+quite regular periods of time. Thus at certain times they seek localities
+where they can give themselves up to the Sun influence; at other periods
+they wander to places where they are not subject to that influence, and
+where they can, as it were, reflect upon their own being.
+
+In order to complete the picture of these events, we must further notice
+that the Sons of Life attain their human stage during this period. Man's
+senses, the beginnings of which already existed on Saturn, cannot even
+yet, on the Moon, be used for his own perception of external objects. But
+at the Moon stage those senses become the instruments of the Sons of Life,
+who make use of them in order to perceive through them. These senses,
+belonging to the physical human body, enter thereby into reciprocal
+relations with the Sons of Life, by whom they are not only used but
+improved.
+
+Through the changing relations of the Sun, there appears now in the human
+being himself, as has been already indicated, a change in the conditions
+of life. Things so shape themselves that when the human being is dominated
+by the Sun influence, he devotes himself more to the Sun life and its
+phenomena than to himself. At such times he feels the greatness and glory
+of the universe; he, so to speak, absorbs them. Those very exalted beings
+who dwell on the Sun then influence the Moon, which again influences human
+beings. This influence, however, does not extend to the whole of man, but
+chiefly to those parts which have thrown off the influence of their own
+picture-consciousness. It is then that especially the physical and the
+etheric bodies attain a definite size and form. On the other hand, the
+phenomena of consciousness retire into the background. But when the human
+being is turned away from the Sun, it is occupied with its own nature; an
+inner activity begins, especially in the astral body while the outer form,
+on the contrary, becomes more insignificant, and less perfect in form.
+
+Thus during the Moon evolution there are two states of consciousness to be
+clearly distinguished, alternating with each other; duller during the Sun
+period and clearer during the time when life is left more to its own
+resources. The first state though duller, is on the other hand more
+unselfish; man then lives a life more devoted to the outer world, to the
+universe. It is an alternation of states of consciousness, which on one
+hand may be compared with the alternation of sleeping and waking in
+present day humanity, as well as with his life between birth and death, on
+the other hand with the more spiritual existence between death and a new
+birth. The awakening on the Moon, when the Sun period gradually ceases,
+might be described as something intermediate between the awakening of
+contemporary man each morning, and his being born. And in the same way the
+gradual dulling of consciousness at the approach of the Sun period
+resembles a condition midway between falling asleep and dying. For on the
+old Moon there was not yet such a consciousness of birth and death as man
+now possesses. Man gave himself up to the enjoyment of the universe in a
+kind of Sun life. During this period he was carried beyond his own life;
+he lived more spiritually. We can only attempt an approximate description,
+by way of comparison, of what man experienced during such times. He felt
+as though the forces of the universe were streaming into him, pulsing
+through him. He felt as though intoxicated with the harmonies of the
+universe which he thus experienced.
+
+As such times his astral body was as though set free from the physical
+body; also part of the etheric body went with it out of the physical body.
+This organism, consisting of the astral and etheric bodies, was like a
+delicate, wonderful musical instrument, from the strings of which the
+mysteries of the universe reverberated. And the members of that part of
+the human being on which consciousness had but slight influence were
+shaped in accordance with the harmonies of the universe. For the
+Sun-beings worked in those harmonies. Thus this part of man was given its
+form by the spiritual sounds of the universe; and at the same time the
+alternation between the clearer state of consciousness during the Sun
+period, and the duller one, was not so abrupt as was that between the
+waking state and that of absolutely dreamless sleep in contemporary man.
+The picture-consciousness was not so clear as the present waking
+consciousness; but on the other hand, the other consciousness was not so
+dull as the dreamless sleep of the present day.
+
+Thus the human being had a conception, even though dim, of the play of the
+cosmic harmonies in his physical body and in that part of his etheric body
+which had remained united with the physical body. During the time when, so
+to speak, the Sun did not shine on humanity, the picture-concepts replaced
+these harmonies in man's consciousness. There was then a revival
+particularly of those parts of the physical and etheric bodies which were
+under the immediate power of consciousness. On the other hand, other parts
+of the human being, now not exposed to the formative forces streaming from
+the Sun, underwent a kind of hardening and drying up process. When the Sun
+period again drew near, the old bodies decayed; they fell away from the
+human being, and as though from the grave of his old bodily form, the
+rejuvenated human being appeared, who even in this new form, was still
+uncomely.
+
+A renewal of the life-process had taken place. By the operation of the
+Sun-beings and their harmonies, the new-born body shaped itself again in
+its perfection, and the process described above was repeated. Man felt
+that renewal as if it were the putting on of new garments. The kernel of
+his being had not passed through an actual birth or death; it had only
+passed from a spiritual tone-consciousness, in which it was given over to
+the outer world, to one of a more inner nature. It had sloughed off its
+skin. The old body had become useless; it was thrown off and renewed. This
+then more clearly describes what has been characterized above as a kind of
+reproduction, and which as has been said, is closely connected with
+perception. Man's being has brought forth his likeness with respect to
+certain parts of the physical and etheric bodies. However a being totally
+different from the parent being does not come into existence, but the
+kernel of the parent-being passes over into the offspring. No new being
+arises, but the same one in a new form.
+
+Thus the Moon human being experiences a change of consciousness. When the
+Sun period draws near, his pictured images become dimmer and dimmer, and
+blissful devotion takes possession of him; the harmonies of the universe
+resound in his peaceful inner being. Toward the end of this time the
+images of the astral body begin to be animated; he begins to be more
+conscious of himself and able to experience sensation. Man experiences
+something like an awakening from the bliss and tranquility in which he was
+wrapped during the sun period.
+
+At the same time another important experience begins. With this new
+clearing up of the picture-consciousness the human being sees himself as
+though enveloped in a cloud, which has descended upon him like a being
+from the cosmos.
+
+And he feels that being as something belonging to him, as a completion of
+his own nature; he feels it as that which gives him existence, as his
+"ego." That being is one of the Sons of Life. Man feels toward him
+somewhat like this: "I have lived in this being, even when I was given up
+to the glory of the universe in the Sun period,--only then he was not
+visible to me; now he is." And it is also this Son of Life from whom
+proceeds the force which, during the Sunless period, acts upon the body of
+man. Then when the Sun period again approaches, man feels as though he
+himself became one with the Son of Life. Even if man does not see him, he
+nevertheless feels closely united with him.
+
+Now the connection with the Sons of Life was such that not every
+individual human being had a Son of Life to himself, but an entire group
+of people felt such a being belonging to them. Thus people on the Moon
+lived segregated into groups, and each group felt in one of the Sons of
+Life its common "group-ego." The etheric body of each particular group had
+a specific form, in this way these groups differed from each other. But as
+the physical bodies shaped themselves in conformity with the etheric
+bodies, the differences of the latter were also stamped upon the former;
+and the individual groups of human beings appeared as so many species of
+people. As the Sons of Life looked down on the human groups belonging to
+them, they saw themselves to a certain extent reproduced in manifold
+individual human beings. And therein they felt their own egohood. They, so
+to speak, mirrored themselves in man. This was indeed the mission of the
+human senses at that time. It has already been shown that the senses did
+not as yet transmit objective perceptions. But they reflected the nature
+of the Sons of Life. What those Sons of Life perceived through reflection,
+gave them their "ego-consciousness." What was aroused in the human astral
+body by this reflection was the dull dim pictures of the
+Moon-consciousness. By thus acting conjointly and reciprocally with the
+Sons of Life, the human beings laid the foundations of the nervous system
+within their physical bodies. The nerves appear, one might say, as
+continuations of the senses, directed inwardly into the human body.
+
+It is evident, from this description, in what manner the three kinds of
+Spirits, those of Personality, of Fire, and of Life, act upon
+Moon-humanity. If we look back upon the most important, namely the middle
+period of the Moon evolution, we may say that the Sons of Personality are
+at that time implanting in the human astral body independence and the
+character of personality. It is owing to this fact that man can turn his
+attention inwards and work upon himself during those times when the Sun is
+not shining upon him.
+
+The Sons of Fire act upon the etheric body in so far as the independent
+formation of the human being becomes imprinted upon it. Through their
+means it comes to pass that human beings are again conscious of
+themselves, as such, every time the body is renewed. Thus a kind of memory
+is bestowed on the etheric body through the Sons of Fire.
+
+The Sons of Life act on the physical body in such a way that it is able to
+become the expression of the astral body which has now become independent.
+They thus make it possible for the physical body to become a physiognomic
+copy of its astral body. On the other hand, higher spiritual beings, in
+particular the Lords of Form and of Motion, reach down into the physical
+and etheric bodies, as far as these are developing during the Sun periods,
+regardless of the independent astral body. Their intervention comes from
+the Sun, in the manner described above.
+
+Under the influence of such facts, the human being gradually matures to a
+point where it can develop within itself the germ of the Spirit-Self just
+as during the second half of the Saturn evolution it developed the germ of
+the Spirit-Man and on the Sun that of the Life-Spirit. Thereby all the
+Moon conditions are changed. Human beings have not only become more noble
+and refined through successive transformations and renewals, but they have
+also gained in power. For this reason the picture-consciousness was more
+and more maintained during the Sun periods. It also gained influence in
+the formation of the physical and etheric bodies, which hitherto had been
+formed entirely by the action of the Sun-beings.
+
+What took place on the Moon through human beings and the Spirits connected
+with them became more and more like that which had formerly been effected
+by the Sun with its higher beings. The consequence was that those
+Sun-beings were able more and more to concentrate their forces on their
+own evolution. By this means the Moon became, after a time, mature enough
+to be again re-united with the Sun. To spiritual vision, these occurrences
+take place as follows: The "rebellious Moon-beings" had been gradually
+overcome by the Sun-beings and compelled to submit to them in such a
+manner, that their activities became a part of and subordinate to the
+activities of the Sun-beings. It is true that this happened only after the
+lapse of long ages during which the Moon periods had become shorter and
+shorter, and the Sun periods longer and longer. Now there again comes an
+evolution during which the Sun and Moon form one world-organism. By this
+time the physical human body has become quite etheric.
+
+When it is said that the physical body has become etheric, it must not be
+imagined that under such circumstances there is no existing physical body.
+What was formed as a physical body during the Saturn, Sun, and Moon
+periods, still exists. It is important to recognize the physical element
+even where it is not externally and physically manifested. It may also be
+present in such a way that it shows outwardly an etheric or even an astral
+form. We must distinguish between the outward appearance and the inner
+law. What is physical may become etheric and astral, at the same time
+retain in itself the physical law. That is the case when the physical body
+of man has attained a certain degree of perfection on the Moon. It becomes
+etheric in form.
+
+But when clairvoyant observation, which can perceive such things, is
+directed toward an etheric body of this kind, that body is seen to be
+ruled by physical, not etheric, laws. The physical element has in this
+case been taken into the etheric world, there to rest and to be nurtured
+as though in a mother's tender care. Later it again emerges in a physical
+form, but at a higher stage. If Moon-humanity had kept its physical body
+in its coarse physical form, the Moon would never have been able to unite
+itself with the Sun. By accepting the etheric form, the physical body
+becomes more closely related to the etheric body, and by this means can
+again be more closely interpenetrated with those parts of the etheric and
+astral bodies which had been forced to withdraw from it during the Sun
+periods of the Moon evolution. Man, who appeared as a being with a
+two-fold nature during the separation of Sun and Moon, again becomes an
+undivided being. The physical becomes more psychic. Therefore the psychic
+also becomes more closely connected with the physical.
+
+Now the Sun-Spirits, into whose immediate sphere this undivided human
+being has entered, are able to act upon it in quite a different manner
+from their previous influence from without on the Moon. Man is now in a
+more psycho-spiritual environment. Owing to this, the Lords of Wisdom are
+able to effect something momentous. They imbue and inspire him with
+wisdom. He thereby becomes in a certain sense an independent soul. And to
+the influence of these beings is added that of the Lords of Motion. They
+act principally on the astral body, so that under their influence it
+produces psychic activity, and an etheric body filled with wisdom. The
+latter is the foundation of that which has been described above as the
+rational or intellectual soul in contemporary man, whereas the astral
+body, inspired by the Lords of Motion, is the germ of the sentient soul.
+And because all this is effected in man's being in his progressed
+condition of independence, these germs of the rational and sentient soul
+appear as the expression of the Spirit-Self. In this connection the
+mistake must not be made of thinking that at this period of evolution the
+Spirit-Self was something separate from the intellectual and sentient
+souls. The latter are only the expression of the Spirit-Self, which
+signifies their higher unity and harmony.
+
+It is especially significant that the Lords of Wisdom intervene at this
+period in the manner described. For they do this not only with regard to
+humanity but also for the benefit of the other kingdoms which have been
+elaborated on the Moon. Upon the reunion of Sun and Moon these lower
+kingdoms are drawn into the Sun sphere. Everything in them which was
+physical becomes etheric. There are, therefore, minela-plants and
+plant-animals now in the Sun, just as there is humanity there. But those
+other creatures are still endowed with their own laws of being. They
+therefore feel like strangers in their environment. They came upon the
+scene with a nature but little in harmony with their surroundings. But as
+they have become etheric, the activity of the Lords of Wisdom may also
+extend to them. Everything which has come from the Moon into the Sun now
+becomes pervaded with the forces of the Lords of Wisdom. Hence what is
+developed out of the Sun-Moon organism during this period of evolution may
+be called in occult science the "Cosmos of Wisdom."
+
+When, therefore, after an interval of rest, our Earth system appears as
+the successor of this Cosmos of Wisdom, all the beings newly emerging on
+the earth, developing out of their Moon-germs, prove to be filled with
+wisdom. And this is the reason why earthly man when contemplating the
+things around him, is able to discover the wisdom concealed in their inner
+nature. The wisdom in each leaf of a plant, in every bone in animal and
+man, in the marvelous structure of the brain and heart, fills us with
+admiration. If man requires wisdom to understand things, and therefore
+gathers wisdom from them, this shows that there is wisdom in the things
+themselves. For however much man might have striven to understand things
+by means of wise perceptions, he could not draw wisdom from them unless it
+had first been put into them. He who tries by means of wisdom to
+understand things, assuming at the same time that wisdom had not first
+been concealed within them, may just as reasonably believe that he can
+empty water out of a glass into which it has not first been poured. As
+will be shown later in this book, the Earth is the "old Moon" risen again.
+And it appears as an organism full of wisdom, because it was permeated by
+the Lords of Wisdom and their forces during the epoch that has been
+described.
+
+It will easily be understood that this description of the Moon condition
+could take account only of certain temporary forms of evolution. It was
+necessary to pause at certain things in the progress of events, and single
+them out for delineation. It is true that this kind of description gives
+only isolated pictures, and it may be deplored for this reason, that in
+the foregoing account the evolutionary scheme was not brought down to a
+system of precise and definite concepts. But in the face of such an
+objection it may be well to point out that the description was
+intentionally given in less clearly defined outlines. For it is not of so
+much consequence here to give speculative ideas and to construct theories
+as to represent what really passes before the spiritual eyes of
+clairvoyant consciousness, when looking back upon these events. With
+regard to the Moon evolution this cannot be done in such sharp and
+definite outlines as are characteristic of earthly perceptions. In the
+Moon period we are mainly concerned with variable, changing impressions,
+with shifting, moving pictures and their transitory stages. We have,
+moreover, to bear in mind that we are contemplating an evolution
+continuing through long, long periods of time, and that out of all that
+presents itself, it is possible to seize upon only momentary pictures and
+fix them for delineation.
+
+The Moon period actually reached its highest point at the time when the
+astral body, implanted in man, had brought him so far along the
+evolutionary path that his physical body afforded the Sons of Life the
+possibility of attaining their human stage. Man had then attained all that
+this epoch could give him for himself, for his inner nature on the upward
+path. The following, or second half of the Moon evolution may therefore be
+termed the "ebb-tide," or wane. But even during this ebb-tide one sees a
+most important thing taking place with regard to man's environment, and
+even with regard to himself. It is now that wisdom is implanted in the
+Sun-Moon body. It has been shown that during the ebb-tide the germs of the
+intellectual and sentient souls are implanted. But the development of
+these, as well as of the consciousness-soul and with it the birth of the
+"Ego"--the free self consciousness--does not ensue until the Earth period.
+
+At the Moon stage the intellectual- and sentient-souls have as yet no
+appearance of being used by human beings as a means of expression; they
+appear rather as instruments of those Sons of Life who belong to humanity.
+Were we to describe the feeling of the human dweller on the Moon in this
+respect, we should have to say that he experiences the following: "The Son
+of Life lives in and through me; he surveys through me the environment of
+the Moon; in me he reflects upon the things and beings of that
+environment." The Moon human being feels himself overshadowed by the Son
+of Life, and looks upon himself as the instrument of that higher being.
+During the time of the separation of Sun and Moon he felt a greater
+measure of independence when the Sun was turned away from him; but at the
+same time he also felt as though the ego belonging to him, which had
+disappeared from the picture-consciousness during the Sun period, now
+became visible. It was, for Moon-humanity, what may be described as a
+change in the states of consciousness, so that the Moon-being had this
+feeling: "In the Sun period my ego wafts me away into higher regions, into
+the presence of exalted beings, and when the Sun disappears it descends
+with me into lower worlds."
+
+The actual Moon evolution was preceded by a preparatory stage. In a
+certain way the Saturn and Sun evolutions were recapitulated. Now, after
+the reunion of Sun and Moon, during what we have termed the ebb-tide, two
+epochs may be distinguished one from the other. In the course of these,
+even physical condensation occurs to a certain degree. Therefore
+psycho-spiritual conditions of the Sun-Moon organism alternate with others
+of a more physical nature. In such physical epochs human beings and those
+of the lower kingdoms appear as though they were preparing, in stiff not
+yet self-reliant forms, the type of what they were to become in a more
+independent manner during the Earth period. We may therefore speak of two
+preparatory epochs in the Moon evolution, and of two others during the
+ebb-tide. In occult science such epochs may be termed cycles.(20) In that
+period which follows the two preparatory epochs, and precedes those of the
+ebb-tide--that is to say, during the time of the separation of the
+Moon--three epochs can again be distinguished. The middle period is the
+time when the Sons of Life reached the human level. It is preceded by a
+period in which all conditions lead up to that crowning event; and it is
+followed by one which may be called a time of adaptation and of perfecting
+the new creations.
+
+In this way the middle period of the Moon evolution is again divided into
+three epochs, which, with the two preparatory periods and the two during
+the ebb-tide make up seven Moon cycles, or rounds. It may therefore be
+said that the whole Moon evolution passes through seven cycles, or rounds.
+Between them are intervals of rest, which have been mentioned repeatedly
+in the above description. Yet we can approach a true concept of these
+facts only if we do not think of the changes between the periods of
+activity and those of rest, as sudden ones. For instance, the Sun-beings
+little by little withdraw their activity from the Moon. A time begins for
+them which, viewed from without, appears to be their resting period,
+whereas in reality an intense, independent activity still continues on the
+Moon itself. Thus the active period of one kind of being repeatedly
+extends into the resting time of another. If we take account of such
+things we may speak of a rhythmic ascent and descent of forces in cycles.
+Indeed, similar divisions are to be recognized even within the seven Moon
+cycles mentioned. We may then call the whole Moon evolution one great
+cycle, and the seven divisions, or rounds, within it, "small" cycles; and
+again, the separate parts of these, "smaller" cycles. This systematic
+arrangement into seven times seven divisions is also noticeable in the Sun
+evolution and can be indicated during the Saturn period. Yet we must bear
+in mind that the boundaries between the divisions are somewhat obliterated
+even in the Sun, and still more so in Saturn. These boundaries become more
+and more defined the nearer evolution advances to the Earth period.
+
+                  -------------------------------------
+
+At the close of the Moon evolution, which has been sketched in the
+foregoing pages, all the beings and forces connected with it enter upon a
+more spiritual form of existence. This is on quite a different plane from
+that of the Moon period, and also from that of the Earth evolution which
+follows. A being possessed of faculties so highly developed as to enable
+him to perceive all the details of the Moon and Earth evolutions need not
+necessarily be able to see what happens during the interval between the
+two periods. For one possessing such vision, beings and forces would, at
+the end of the Moon period, disappear, as it were, into nothingness; and
+after an interval they would issue forth again from the dusky twilight of
+the cosmic depths. Only a being endowed with considerably higher faculties
+would be capable of following up the spiritual events which take place
+during this interval.
+
+When this interval is over, the beings who took part in the evolutionary
+processes on Saturn, Sun, and Moon reappear endowed with new faculties.
+Beings of a higher order than man have, by their former achievements, won
+the power of bringing man's evolution forward to a point at which he would
+be able to unfold in himself, during the Earth period, a form of
+consciousness which stands a step higher than the picture-consciousness he
+had possessed during the Moon period. But man must first be prepared to
+receive this gift.
+
+During the Saturn, Sun, and Moon evolutions, he incorporated within his
+being the physical, etheric, and astral bodies. But those bodies were only
+endowed with such faculties and powers as enabled them to have a
+picture-consciousness; the organs and forms by means of which they could
+attain to a cognizance of a world of outer sense-objects, such as is
+requisite for the Earth stage, were still wanting. Just as the new plant
+unfolds only what is concealed in the seed originating from the old plant,
+so do the three principles of man's nature appear, at the beginning of the
+new stage of evolution, with such forms and organs as will enable them to
+develop only a picture-consciousness. It is necessary first to prepare
+them for the unfolding of a higher state of consciousness.
+
+This takes place in three preliminary stages. During the first, the
+physical body is raised to a level at which it becomes able to undergo the
+necessary remodeling which is to serve as a basis for consciousness of
+outer objects. This is one of the preliminary stages of the actual earth
+evolution, and may be called a recapitulation of the Saturn period on a
+higher level. For during this period, as during the Saturn period, higher
+beings are working only on the physical body. When the latter has
+progressed far enough in its evolution, all beings must first again pass
+into a higher form of existence before the etheric body can also progress.
+The physical body must, as it were, be recast, in order to be able, in its
+remodeled state, to receive the more highly constituted etheric body.
+After this interval devoted to a higher form of existence, a kind of
+recapitulation of the Sun evolution on a higher level, occurs for the
+purpose of shaping the etheric body. And after another interval, a similar
+thing occurs for the astral body, by means of a recapitulation of the Moon
+evolution.
+
+Let us now turn our attention to the evolutionary processes taking place
+after the close of the third recapitulation described. All beings and
+forces have passed again into a state of spiritualization. During that
+state they ascended into higher worlds. The lowest of the worlds, in which
+something of them is still to be perceived during this spiritualizing
+epoch, are the same in which contemporary man sojourns between death and a
+new birth. These are the regions of the spirit-world. Thence the beings
+and forces gradually descend again into lower worlds. Before the physical
+Earth evolution begins they have so far descended that their lowest
+manifestations are to be seen in the astral or psychic world.
+
+Everything human existing at that period is still in its astral form. In
+order to understand this condition of humanity, attention should be paid
+especially to the fact that though man has within him the physical,
+etheric and astral bodies, yet the physical and etheric bodies are not
+present in their own forms but in astral form. It is not physical form
+that makes the physical body physical, but the fact that it embodies
+physical laws, although possessing an astral form. It is a being in a
+psychic form with a physical law of existence. The etheric body is in a
+similar position.
+
+To spiritual vision the Earth at this stage of evolution appears at first
+as a heavenly body all soul and spirit, in which, therefore, even physical
+and life forces appear in a psychic form. In this world-organism
+everything which will subsequently be moulded into the creatures of the
+physical earth is contained in a germinal state. The globe is luminous;
+but its light is not yet such as could be seen by physical eyes, supposing
+even that they had then existed. The globe shines only in psychic light to
+the opened vision of the seer.
+
+A process now takes place on this globe which may be designated
+"condensation." The result of this is that after a time a fiery form
+appears in the midst of the psychic globe; this condition was similar to
+that of Saturn in its densest state. This fiery form is interpenetrated by
+the action of the various beings who are taking part in the evolution. The
+reciprocal action which is to be observed between those beings and the
+planetary body is like a rising out of and a diving into the earth's fiery
+globe. Hence the earth's globe is by no means a homogeneous substance, but
+has somewhat the character of an ensouled and spiritualized organism. The
+beings destined to become human on the earth in man's present form are as
+yet in a condition which renders them the least capable of sharing in the
+activity of plunging into the fiery globe. They remain almost entirely in
+the uncondensed environment. They are still living in the bosom of the
+higher spiritual beings. At this stage they come in contact with the fiery
+earth at only one point of their psychic form, and this causes one part of
+their astral form to be densified by the heat. Thus earth-life is
+enkindled in them. They therefore still belong to psycho-spiritual worlds
+with regard to the greater part of their nature, but by coming in contact
+with the earth's fire, vital heat plays around them.
+
+If we wish to draw a material, yet supersensible, picture of these human
+beings in the very beginning of the earth's evolution, we must imagine a
+psychic ovoid, or egg, contained within the circumference of the earth,
+and enclosed on its lower surface, as an acorn is by its cup. The
+substance of the cup, however, consists solely of heat or fire. The
+process of being enveloped by heat not only causes the kindling of life in
+the human being, but a change appears simultaneously in the astral body.
+In this body becomes incorporated the first germ of what afterwards
+becomes the sentient-soul. We may therefore say that man at this stage of
+his existence consists of the sentient-soul, the astral body, the etheric
+body, and the physical body, which latter is formed out of fire. Those
+spiritual beings who participate in human existence surge through the
+astral body. Man feels himself bound to the earth body by the
+sentient-soul. He has therefore at this time a preponderating
+picture-consciousness, in which are manifested those spiritual beings in
+whose bosom he reposes; and the feeling of his own body seems to be merely
+a point within that consciousness. He looks down, so to speak, from the
+spiritual world upon earthly possession, which he feels belongs to him.
+
+Further and further the condensation of the earth now proceeds and at the
+same time the differentiation of the various parts of man, as has been
+described, becomes more and more defined. From a definite point of
+evolution onward, the earth is so far condensed that only part of it is
+fiery; another part has assumed a substantial shape, which may be termed
+"gas" or "air." A change also takes place now in man. He is not only
+brought into contact with the heat of the earth, but the air substance is
+incorporated in his fire-body. And as heat kindled life in him, the air
+playing around him creates an effect within him which may be called
+(spiritual) sound. His etheric body begins to resound. Simultaneously, a
+part of the astral body becomes separated from the remainder; this part is
+the germ of the intellectual-soul which appears later.
+
+In order to bring before our eyes what takes place in the human soul at
+this time, we must notice that the beings superior to man are surging
+through the airy-fiery body of the earth. In the fire-earth it is at first
+the Sons of Personality who are of importance to man, and when man is
+stirred into life by the heat of the earth his sentient soul says to
+itself, "These are the Sons of Personality." In the same way the beings
+called "Archangels" earlier in this book (in accordance with Christian
+esotericism) appear in the air-sphere. It is their influences which man
+feels within him as sound, when the air plays around him. And the
+intellectual-soul then says to itself, "These are the Archangels." Thus
+what man at this stage perceives, through his connection with the earth,
+is not as yet a collection of physical objects, but he lives in sensations
+of heat which rise up to him, and in sounds; in those heat currents and
+sound waves, however, he feels the Sons of Personality and the Archangels.
+It is true that he cannot perceive those beings directly, only, as it
+were, through a veil of heat and sound. While these perceptions are
+penetrating from the earth into his soul, there continue to ascend and
+descend within it the images of those higher beings in whose tender care
+he feels himself to be.
+
+Now evolution takes a further step, which is once more expressed in
+condensation. Watery substance is incorporated into the Earth-body, so
+that now the latter consists of three parts,--igneous, aeriform, and
+aqueous. Before this happens, something of great importance takes place.
+An independent celestial body is split off from the fiery-aeriform earth;
+this new body becomes in its later development our present sun.(21)
+Previously, earth and sun had formed one body. After the sun had been
+split off, the earth still has at first everything within it which is in
+and on the present moon. The separation of the sun takes place because
+higher beings could no longer carry on their own evolution as well as
+their task on Earth within this atmosphere, now densified to the
+consistency of water. They separate from the general mass of the Earth the
+only substances useful to them, and fare forth to make a new abode for
+themselves in the sun. They now influence the earth from the sun, from
+outside. Man, however, needs for his further evolution an environment in
+which matter becomes still more condensed.
+
+With the incorporation of watery substance in the earth-body a change also
+takes place in man. Henceforth not only does fire stream into him and air
+play around him, but watery substance is incorporated into his physical
+body. At the same time his etheric part changes: that is, it is now
+perceived by man as a fine light-body. Previous to this, man had felt
+currents of heat rising up to him from the earth: he had felt air
+surrounding him through tones; now, the watery element also penetrates his
+fire-air body, and he sees its ebb and flow as the alternate flaring up
+and dimming of light. But a change has also taken place in his soul. To
+the germs of the sentient and intellectual souls is added that of the
+consciousness-soul. The "Angels" work in the element of water; they are
+also the real producers of light. It was as though they appeared to man in
+light.
+
+The higher beings who were previously in the Earth-planet itself, now
+influence it from the sun. On this account all effects produced on the
+earth are changed. The human being chained to earth would no longer be
+able to feel the influence of the sun-beings within him, if his soul were
+unceasingly turned toward the earth, from which his physical body is
+taken. A change now appears in the conditions of human consciousness. At
+certain times the sun-beings wrest the soul of man from his physical body,
+so that man is now alternately purely psychic, in the bosom of the
+sun-beings, and, when united with the body, in a condition in which he
+receives earth influences. When in the physical body, heat currents stream
+up to him; a sea of air is sounding round him and water pours into and out
+of him. When man is out of his body the images of the higher beings in
+whose care he is, float through his soul.
+
+The earth passes through two periods at this stage of its evolution.
+During one of these it allows its substances to circulate around the human
+souls and clothe them with bodies; during the other, the souls have
+withdrawn from it, and only the bodies are left and the human beings are
+in a condition of sleep. It is speaking quite in conformity with facts to
+say that in those times of a remote past the earth passed through a day
+and a night time. (Expressed in terms of physical space this means that
+through the reciprocal action of the sun-beings and the earth-beings, the
+earth is brought into a movement in relation with the sun; thus there is
+brought about the alternation of day and night periods described above.
+The day period is when the surface of the earth, on which man is evolving,
+is turned toward the sun; the night period, the time when man leads a
+purely psychic existence, is when the earth's surface is turned away from
+the sun. Now it must not, of course, be imagined that in that far-off time
+the earth's motion around the sun was like its present motion. The
+conditions were still utterly different. But even at this early point it
+is helpful to realize that the motions of the celestial bodies are a
+consequence of the mutual relations of the spiritual beings inhabiting
+them. Spiritual-psychic causes produce in the celestial bodies positions
+and motions which permit the manifestation of spiritual conditions on the
+physical plane.)
+
+If our gaze were turned upon the earth during its night period, its body
+would appear like a corpse. For it consists to a great extent of the
+decaying bodies of those human beings whose souls are in another state of
+existence. The organized watery and aeriform structures of which human
+bodies were formed become disintegrated, and dissolve into the rest of the
+earth's substance. Only that part of man's body which was formed from the
+very beginning of the earth evolution by the co-operation of fire and the
+human soul, and which subsequently became denser and denser, continues to
+exist as an insignificant looking embryo. Now when the day period begins,
+the earth once more participates directly in the sun influence, and human
+souls press forward into the sphere of physical life. They come in contact
+with the embryos, and cause them to spring up and assume an external form,
+which appears like an image of man's psychic being. Something like a
+delicate fertilization then takes place between the human soul and the
+bodily embryo.
+
+The souls thus embodied now begin once more to attract the aeriform and
+watery substances and incorporate them in their own bodies. Air is
+expelled and absorbed by the organized body,--the first beginning of that
+which later appears as the respiratory process. Water too is absorbed and
+expelled; the nutritive process in its original form has begun. But these
+processes are not yet perceived as external ones. A kind of external
+perception takes place in the soul only by means of the already
+characterized kind of fertilization. Here the soul vaguely feels its
+awakening to physical existence when it comes in contact with the embryo
+which is held toward it from the earth. It then feels something which may
+be put into words thus: "This is my form." And such a feeling, which might
+even be called a dawning consciousness of self, abides within the soul
+through this union with the physical body. But the soul still feels the
+process of absorbing air in an absolutely psycho-spiritual way, as an
+image, which appears in the form of tone-pictures surging up and down;
+these give form to the embryo which is being incorporated within them. The
+soul everywhere feels itself in the midst of sound waves, and that it is
+fashioning the body in accordance with those tone forces. Thus are human
+forms developed at that stage of evolution. They cannot be observed in any
+external world by our present consciousness. They evolve like vegetable or
+flower forms of fine substance, therefore appear like flowers waving in
+the wind.
+
+During his Earth period, man experiences the blissful feeling of being
+fashioned into such forms. The absorption of the watery parts is felt in
+the soul as an accession of force, or inner strength. From without it
+appears as growth of the physical human structure. As the direct influence
+of the sun decreases, the human soul also loses the power of controlling
+these processes. By degrees they are cast aside. Only those parts are left
+which allow the embryo, above described, to mature. But man leaves his
+body, and returns to the spiritual form of existence. (As not all parts of
+the earth's body are employed in building up human bodies, we must not
+imagine that during the earth's night period, it is composed exclusively
+of disintegrating corpses and embryos waiting to be awakened. All these
+are imbedded in other structures, which are formed out of the earth's
+substances. The status of those structures will be explained later.)
+
+Now, however, the process of condensing the earth's substance continues.
+To the watery element is added the solid or "earthly" substance ("earthly"
+in the sense of occult science). And when this happens man also, during
+his earth period, begins to incorporate the earthly element in his body.
+As soon as this incorporation begins, the forces which the soul brings
+with it out of the disembodied state, no longer have the same power as
+before. Previously, the soul had fashioned its body out of the igneous,
+aeriform, and watery elements, in accordance with the tones which
+resounded and the light-pictures which played around it. The soul cannot
+do this with regard to the solidified form. Other forces now interpose to
+shape it. What is left behind of man, when the soul withdraws from the
+body, is not only an embryo to be fanned into life by the returning soul,
+but a structure containing in itself reanimating power. The soul, at its
+departure, not only leaves its image behind on earth but sends down some
+of its animating power into that image.
+
+Now on its reappearance on earth the soul alone no longer suffices to
+awaken the image to life; reanimation must take place in the image itself.
+The spiritual beings influencing the earth from the sun now uphold the
+reanimating force that is in the human body, even though man himself is
+not upon the earth. Thus, during its incarnation, the soul is not only
+sensible of the sounds and light-pictures floating around, in which it
+feels the beings next above it, but, through receiving the earthly
+element, it comes under the influence of those still higher beings who
+have taken up their abode on the sun. Previously, man felt that he
+belonged to the psycho-spiritual beings with whom he was united when free
+from the body. His ego was still within them. Now that ego confronts him
+during physical incarnation, quite as much as everything else which is
+around him during that period. Independent images of the psycho-spiritual
+being of man were henceforth on the earth. These structures, in comparison
+with the present human body, were of a finer material. For the earthly
+part mixed with them only in its finest state, much in the same way as
+when man of the present day absorbs the finely distributed substances of
+an object through his organ of smell. Human bodies were like shadows. But
+as they were distributed over the whole earth they came under earth
+influences, which varied in their nature on different parts of the earth's
+surface. Whereas formerly bodily images corresponded to the human soul
+animating them, and on that account were essentially alike over the whole
+earth, differences now appeared between human forms. In this manner the
+way was prepared for what appeared later as differences of race.
+
+When the human body became independent, the previous close union of the
+earth-man with the psycho-spiritual world was to a certain extent
+dissolved. Henceforth, when the soul left the body, the latter, in a way,
+continued to live. If evolution had gone on advancing in this manner, the
+earth would have hardened under the influence of its solid elements. To
+the eyes of the seer who looks back on those conditions, human bodies,
+when abandoned by their souls, appear to become more and more solidified.
+And after a time the human souls returning to earth would have found no
+available material with which to combine. All the substances available for
+man would have been used up in filling the earth with the hardened,
+wood-like remains of incarnations.
+
+Then an event took place which gave a new turn to the whole evolution.
+Everything in the solid earthly substance which could contribute to
+permanent induration was eliminated. At this point our present moon left
+the earth. And what had previously directly conduced to a moulding of
+permanent forms, now operated from the moon indirectly and in a diminished
+degree. The higher beings, on whom that moulding of forms depended, had
+resolved to exercise their influences upon their earth no longer from its
+interior, but from without. By this means there was brought about in the
+bodily structure of man a difference which must be called the beginning of
+the separation into a male and a female sex.
+
+The finely constituted human forms which formerly inhabited the earth, had
+produced through cooperation of the two forces within themselves, that of
+the embryo and that of the animating force, the new human form, their
+descendant. These descendants are now transformed. In one group the
+animating power of the psycho-spiritual element was paramount; in another
+the animating germinal force. This was caused by the weakening of the
+power of the solid element in consequence of the moon's leaving the earth.
+The reciprocal action of these two forces now became more delicate than it
+had been before--when it occurred within one single body, consequently the
+descendant also became more delicate and fine. He entered the earth in a
+delicate condition, and only gradually incorporated more solid parts
+within him. In this way the possibility of union with the body was once
+more given to the human soul returning to earth. It no longer animated the
+body from without, because that animation took place on the earth itself;
+but it became united with the body, and enabled it to grow. Of course a
+certain limit was set to that growth. Through the separation of the moon,
+the human body had for a time become supple; but the more it continued to
+grow on the earth, the more the solidifying forces got the upper hand. At
+length the share borne by the soul in the organization of the body grew
+less and less, and the body disintegrated when the soul ascended to
+psycho-spiritual modes of existence. One can trace how the forces
+gradually acquired by man during the Saturn, Sun, and Moon evolutions take
+part more and more in the progress of man during the described formative
+periods of the earth. The first part to be kindled by the earth's fire is
+the astral body, still containing within it the etheric and physical
+bodies in a state of solution. Then the astral body is organized into a
+more subtle astral part, the sentient soul, and into a grosser etheric
+part, which henceforth is in contact with the earth-element; when this
+occurs, the etheric or vital body, already fore-shadowed, makes its
+appearance. And while the intellectual and consciousness-souls are being
+evolved in the astral man, there are incorporated into the etheric body
+those coarser parts which are susceptible to sound and light.
+
+At the time when the etheric body still further densifies and changes from
+a light-body into a fire or heat-body, the stage of evolution has been
+reached at which, as described above, parts of the solid earth-element are
+incorporated into man. Because the etheric body has condensed to the
+consistency of fire, it is now able, by means of the forces of the
+physical body previously implanted in it, to combine with those substances
+of the physical earth attenuated as far as the fire-state. But by itself
+it would no longer be able to introduce air substances into the body which
+has meanwhile become more solidified. Then, as indicated above, the higher
+beings dwelling on the sun interpose, breathing air into the body. While
+man, by virtue of his past, is able of himself to become permeated with
+earthly fire, higher beings direct the breath of air into his body.
+Heretofore the etheric body of man, as a receiver of sound, had been the
+director of the air current. It permeated man's physical body with life.
+Now the physical body gets life from without. The result is that this life
+becomes independent of the soul part of man. On departing from the earth,
+the soul leaves behind not only the seed of its form, but also a living
+image of itself. The Lords of Form now remain united with that image, and
+the life they have bestowed, they transfer to man's descendants, when his
+soul has left the body. Thus comes about what may be called heredity, and
+when the human soul once more appears on earth it feels that it is in a
+body animated by the life of its ancestors. It feels itself especially
+attracted to just that kind of a body. In this way something like a
+_memory_ is formed of the ancestor with whom the soul feels itself to be
+at one. This memory passes through the line of descendants in the form of
+a consciousness possessed in common. The ego thus flows down through the
+generations.
+
+At this stage of evolution man, during his life on earth, was conscious of
+himself as an independent being. He felt the inner fire of his etheric
+body to be combined with the external fire of the earth. He could feel the
+heat that was streaming through him as his own ego. In those heat
+currents, interwoven with life, are to be found the first beginnings of
+the circulation of the blood. But in what flowed into him as air, he did
+not exactly feel as his own being. Indeed, it was the forces of the higher
+beings we have described that were working in that air. But still there
+was left to him, within the air that flowed through him, that part of the
+active forces which belonged to him by virtue of his previously formed
+etheric powers. He was master in one part of those air currents. And to
+that extent, it was not only the higher beings who were shaping him, but
+he himself. He formed the air parts of his being in accordance with the
+images of his astral body. While air was thus flowing into his body from
+without, a process which became the basis of respiration, part of the air
+was formed within him into an organism which became fixed and was the
+basis of the subsequent nervous system. Thus man at this period was
+connected with the external earth by heat and air.
+
+On the other hand, he was not conscious of the introduction within himself
+of the solid element of the earth. Although it contributed to his own
+embodiment, he could not perceive directly what was being supplied but
+could only do so through a dim consciousness in the image of the higher
+beings who were active in the process. In the same kind of picture-form,
+as an expression of the beings above him, man had previously perceived the
+introduction of the fluid element into the earth. Through the
+densification of his earthly form the pictures have now undergone a change
+in his consciousness. The solid element has been mixed with the fluid.
+This incoming of the solid element must also be seen to be the work of
+higher beings operated from without. It is no longer possible for the
+human soul to have the power of directing the supply for that supply has
+now to serve his body, which is being built up from without. He would
+spoil its form if he were to direct the influx himself.
+
+What, therefore, reaches him from without appears to him to be directed by
+authoritative orders issuing from the higher beings who are at work on the
+shaping of his body. Man feels himself to be an ego; he has within him, as
+part of his astral body, his intellectual-soul, through which he inwardly
+perceives, in the form of pictures, what is happening externally, and by
+means of which he permeates his delicate nervous system. He feels himself
+to be descended from ancestors, by virtue of the life flowing down through
+the generations. He breathes, and feels it to be the effect of the higher
+beings who have been described as the Lords of Form. He is likewise
+subject to their impulses in all that which comes to him from the outside
+(as his food). What he finds most obscure is his origin as an individual.
+As to that, he only knows that he has been under the influence of the
+Lords of Form expressing themselves in earth-forces. In his relations with
+the outer world, man was guided and ruled. This finds expression through
+the fact that man has a consciousness of the psycho-spiritual activities
+operating behind his physical environment. It is true that he does not see
+the spiritual beings in their own form, but he is conscious in his soul of
+sounds and colors. He knows, however, that it is the actions of spiritual
+beings that are realized through that world of images. What those beings
+communicate to him, reaches him as sound; their manifestations appear to
+him in light-pictures.
+
+The innermost concepts, of which earthly man becomes conscious, are those
+conveyed to him by the element of fire or warmth. He can already
+distinguish between his own inner heat and the heat currents of the
+earth's periphery. In these latter are manifested the Sons of Personality.
+But man has only a dim consciousness of what is behind the currents of
+external heat. It is in those very currents that he feels the influence of
+the Lords of Form. When powerful effects of heat are produced in man's
+environment, the soul feels that spiritual beings are now heating the
+earth's circumference--beings, from whom a spark has been detached, which
+warms his inner being.
+
+In the effect of light, however, man does not yet distinguish in quite the
+same manner between the outer and the inner. When light-pictures appear
+around him, they do not always produce the same feeling in the soul of the
+earth-man. There were times when he felt them as external images. This was
+during the period when he had just descended from the disembodied state
+into incarnation. It was the period of his growth on earth. As the time
+approached for the embryo to be developed those images faded, and man only
+retained something like inner memory-pictures of them. The actions of the
+Sons of Fire (Archangels) were contained in those light-pictures, which
+appeared to man to be the servitors of the Fire-spirits who sent down a
+spark into his own inner being. When their outer manifestations died away,
+man felt them inwardly in the form of images (memories). He felt himself
+united with their forces. And so indeed he was. For by means of what he
+had received from them, he was able to work upon his surrounding
+atmosphere. This, under his influence, began to emit light.
+
+At that time nature forces and human forces were not as yet separated from
+each other as they subsequently became. What happened on earth still
+emanated to a great extent from human forces. Viewing nature processes on
+the earth from the outside, one would then have seen in them not only
+something independent of man, but also the effect of human activity within
+those processes. Sound-perceptions assumed a still more different form to
+the earth-man. From the beginning of earth-life they had been perceived as
+outer tones. Whereas the external air pictures were perceived up to the
+middle of earth existence, the external tones could be heard even after
+that middle period. And only toward the end of his life did the earth-man
+become insensible to them. But the memory-pictures of those sounds
+remained. In them were contained the manifestations of the Sons of Life
+(Angels). When, toward the end of his life, man felt himself inwardly
+united with those forces, he was able, by imitating them, to produce
+mighty effects in the earth's watery element. The waters surged in and
+above the earth under his influence. Man had perceptions of taste only
+during the first quarter of his earth-life, and even then they seemed to
+the soul like a memory of the experience of his disembodied state. As long
+as they lasted, his body continued to grow more and more solid by
+assimilating external substances. In the second quarter of earth life
+growth still continued, but the form was already fully developed. At this
+time man could perceive other living beings near him only through their
+heat, light, and sound effects; for he was not as yet capable of imagining
+the solid element. During the first quarter of his life he received the
+taste-impressions described, only through the watery element.
+
+Man's external bodily form was an image of this inner psychic condition.
+Those parts were most fully developed which contained the first
+fore-shadowing of the later form of the head. The other organs appeared
+only as appendages. These were shadowy and indistinct. Yet earth-beings
+varied with regard to form. There were some in whom the appendages were
+more or less developed, according to the earth-conditions under which they
+lived. This varied with people's different dwelling places on the earth.
+Where they were more involved in the things of earth, the appendages
+became more prominent. Those human beings who at the beginning of physical
+development on earth were the ripest, owing to their previous evolution,
+having come in contact with the fire-element at the very beginning before
+the earth had been condensed into air, were those now able to develop the
+first beginnings of the head most completely. They were those persons
+possessing most inner harmony.
+
+Others were ready for contact with the fire-element only when the earth
+had already evolved air within it. They were more dependent upon outer
+conditions than the first mentioned, who distinctly felt the Lords of Form
+through heat, and during their earth-life felt as though they retained a
+memory of having belonged to those spirits and of having been connected
+with them in the disembodied state. The second species of human beings
+only had the memory of the disembodied state to a more limited degree;
+they were conscious of their fellowship with the spiritual world chiefly
+through the light-influences of the Sons of Fire (Archangels). A third
+type of human beings was still more entangled in earthly existence. It was
+they who were unable to come in contact with the fire-element until the
+earth was separated from the sun and had absorbed the watery element
+within itself. Their feeling of fellowship with the spiritual world was
+especially slight at the beginning of earth-life. Only when the activities
+of the Archangels, and more especially of the Angels, influenced the inner
+imaginative life, did they feel this connection to any degree. On the
+other hand, at the beginning of the earth-period they were full of active
+impulses for performing deeds which can be accomplished under earthly
+conditions only. In them the extremities were particularly strongly
+developed.
+
+When the Moon-forces, before the separation of the moon from the earth,
+tended more and more to harden the latter, it happened that among the
+descendants of the embryos left behind upon the earth by man, there were
+some in whom human souls returning from the disembodied state could no
+longer incarnate in consequence of the Moon-forces. The form of these
+descendants was too much solidified and through the Moon-forces, had
+become too unlike the human form to be able to reassume it. Consequently
+certain human souls no longer found it possible, under these
+circumstances, to return to earth. Only the ripest and strongest of these
+souls felt competent to transform the earth-body during its growth, so
+that it could blossom into a human form. Only a portion of the bodily
+descendants of man became the vehicles of earthly human beings. Another
+part, because of its solidified form, was able to receive only souls on a
+lower level than those of men. But there was one group of human souls,
+however, which was prevented from participating in the earth-evolution of
+that time. In this way they were driven to embark on another course.
+
+There were souls who, as far back as the separation of the sun from the
+earth, found no place on the latter. For their further evolution they were
+removed to a planet which, under the guidance of cosmic beings, was
+detached from the universal world-substance,--that substance of which the
+earth formed a part at the beginning of its physical evolution, and from
+which the sun had separated. This planet, in its physical expression, is
+the one known to outer science as "Jupiter." (Here we are speaking of
+celestial bodies, planets, and their names exactly in the sense of a more
+ancient science, and as is in harmony with occult science. Just as the
+physical earth is only the physical expression of a great psycho-spiritual
+organism, so is every other celestial body. And as the seer does not
+denote only the physical planet by the word "earth," nor only the physical
+fixed star by "sun," so when speaking of "Jupiter," "Mars," and the other
+planets, he signifies far-reaching spiritual relationships. The form and
+mission of the heavenly bodies have, in the nature of things, been
+essentially changed since the times of which we are here speaking,--in a
+certain respect even their position in celestial space has been changed.
+It is possible only for one who follows with the seer's vision the
+evolution of those celestial bodies back to remote ages of the past, to
+apprehend the connection of contemporary planets with their predecessors.)
+On Jupiter the souls that have been described continued their evolution.
+
+And later, when the earth was tending more and more toward solidification,
+still another abode had to be prepared for souls who even though they were
+able to occupy the solidified bodies for a time, could no longer do so
+when this solidification had progressed too far. An appropriate place for
+their further evolution was prepared on "Mars." Even as far back as the
+time when the soul was still united with the sun, and was incorporating
+the sun's air elements within itself, certain souls were proving unfit to
+participate in the earth's evolution. They were too powerfully affected by
+the earthly bodily form. Accordingly, even at that time, they had to be
+withdrawn from the direct influence of the Sun-forces. These had to
+influence them from without. The planet Saturn became the scene of their
+further evolution.
+
+Thus, in the course of the earth's evolution, the number of human forms
+decreased, and forms appeared which had not embodied human souls. These
+were able to receive only astral bodies as the human physical and etheric
+bodies on the old Moon had done. While the earth was becoming depopulated
+as far as human beings were concerned, these other beings were colonizing
+it. Eventually all human souls would have been compelled to leave the
+earth if, by detaching the Moon from it, a way had not been provided to
+preserve those human bodies which at that time could still harbor human
+souls. It was made possible for these, during their earth life, to
+withdraw the human ego from the effects of the Moon-forces coming directly
+from the earth, thus allowing it to mature sufficiently within themselves
+until it could be exposed directly to those forces. As long as the embryo
+was developing within man, it was under the influence of those beings who,
+under the leadership of the mightiest of their number, had detached the
+moon from the earth in order to conduct the evolution of the latter over a
+critical point.
+
+When the earth had developed the air element within it, astral beings were
+present as described above, who had belonged to the old Moon and who had
+been left behind. They had fallen short even of the lowest human souls in
+their evolution. They became the souls of those forms which already before
+the separation of the Sun had to be abandoned by man. These beings are the
+ancestors of the animal kingdom. As time went on, they developed
+especially those organs which in man thus far only existed as appendages.
+Their astral body had to work on the physical and etheric bodies in the
+same way as did the human astral body during the old Moon-period. Now the
+animals which had thus come into existence had souls which could not dwell
+in the individual animals. The soul extended its being also to the
+descendant. Virtually, animals descended from one form have a soul in
+common. Only when the descendant diverges from the ancestral type through
+special influences, does a new animal soul become incarnated. In this
+sense, in accordance with occult science, we can speak of a species or
+group-soul, in animals.
+
+Something of a similar nature took place at the time of the separation of
+sun and earth. There came forth from the watery element, forms no further
+evolved than man was before the old Moon-evolution. They could only
+receive an impression from anything of an astral nature when the latter
+influenced them from without. This could not happen until after the
+departure of the sun from the earth. Whenever the sun-period of the earth
+set in, the astral element in the sun stimulated these forms in such a way
+that they formed their vital body out of the etheric part of the earth.
+When the sun turned away from the earth, that etheric body was again
+dissolved into the common earth-life. And as a result of the co-operation
+of the astral part of the sun with the etheric part of the earth, there
+emerged from the watery element those physical forms which became the
+ancestors of the present vegetable kingdom.
+
+Man became an individualized soul-being on earth. His astral body, which
+had been poured into him on the Moon through the Lords of Motion, now
+became organized on earth into the sentient-intellectual-and
+consciousness-souls. And when the consciousness-soul had progressed so far
+that it was able to form for itself during earth-life, a body adapted to
+that life, the Lords of Form endowed that body with a spark from their
+fire. The "ego" was enkindled within it. Every time man left the physical
+body he was in the spiritual world, in which he met the beings who, during
+the Saturn, Sun, and Moon evolutions, had given him his physical, etheric,
+and astral bodies, and who had developed them as far as the earth-stage.
+Since the spark of ego had been enkindled during earth-life, there had
+also come about a change in the disembodied life. Up to this point of
+evolution, man had had no independence in the spiritual world. Within that
+world he did not feel himself a separate being, but as though he were a
+member of the exalted organism which was composed of the beings superior
+to him. The "ego experience" on earth now takes effect also in the
+spiritual world. Henceforth man feels himself to be, to a certain degree,
+a unit in that world. But he feels also that he is unceasingly linked with
+it. In the disembodied state he again finds the Lords of Form, in a higher
+aspect, and this aspect he had perceived in their manifestation on earth
+by means of the spark of his ego.
+
+At the separation of the moon from the earth, the disembodied soul began
+to have experiences in the spiritual world which were connected with that
+separation. To develop such human forms upon earth which could receive
+soul individuality, only became possible through the fact that a part of
+the shaping forces passed over from the Earth to the Moon. Thus human
+individuality came within the sphere of the Moon-beings. And in the
+disembodied state the reminiscence of earthly individuality could only
+operate because, even in that state, the soul remained within the sphere
+of those mighty spirits who had brought about the separation of the moon.
+The process worked in such a manner that immediately after leaving the
+earth-body the soul could only see the exalted Sun-beings as though in a
+lustre reflected from the Moon-beings. And it was only when sufficiently
+prepared by gazing at that reflected splendor, that the soul attained to
+the vision of the exalted Sun-beings themselves.
+
+The mineral kingdom of the earth also arose out of what was ejected from
+human evolution in general. Its structures are what remained solidified
+after the moon was detached from the earth. The only soul-element which
+felt attracted to those structures was that which had been left behind at
+the Saturn stage, and was therefore only adapted for developing physical
+forms. All the occurrences treated of here and in what follows were
+enacted in the course of exceedingly long periods. But the question of
+chronology cannot be entered into here.
+
+The events described, present the evolution of the earth from without.
+Seen spiritually from within, the facts present themselves as follows: The
+spiritual beings who drew the moon out of the earth and incorporated their
+own existence with the moon,--thus becoming earth-moon beings,--brought
+about a certain formation of the human organism by means of the forces
+which they sent to the earth from the moon. Their influence affected the
+"ego" which man had acquired, and made itself felt in the interplay of
+that "ego" with the astral, etheric, and physical bodies. They made it
+possible for man to reflect within himself consciously and to reproduce
+within his cognition, the wisdom revealed in the cosmos. It will be
+remembered that during the old Moon-period man, owing to the separation
+from the sun at the time, acquired a certain independence in his organism,
+a more unfettered stage of consciousness than that which he had been able
+to derive directly from the Sun-spirits. This free, independent
+consciousness--a heritage from the old Moon-evolution--appeared again during
+the earth-period in question. But it was just this consciousness which,
+through the influence of the described earth-moon beings, could again be
+brought into union and harmony with the universe and be made a reflection
+of it. This would have happened if no other influence had asserted itself.
+Without that influence, man would have become a being whose consciousness
+would not have reflected the world in pictures of cognition, through his
+own free volition, but through natural necessity. But things did not
+happen in this way. At the time when the moon split off, certain spiritual
+beings interposed in human evolution who had retained so much of their
+Moon nature that they could not take part in the exodus of the sun from
+the earth, and were shut out from the influence of the spirits who from
+the earth-moon had exerted their activity upon the earth. These spirits
+with the old Moon nature were, so to say, banished to the earth, but with
+an irregular development. In their Moon-nature was that which had rebelled
+against the Sun-spirits during the old Moon-evolution, and which had so
+far been a blessing to man that it had led him to a free, independent
+state of consciousness. The consequences of the peculiar development of
+these spirits during the earth-period entailed their becoming adversaries
+of the spirits who, acting from the moon, desired to make human
+consciousness an automatic reflector of the universe. What had helped man
+to a higher state of development of the old Moon, proved to be in
+opposition to the possibilities which had arisen through the evolution of
+the earth. The opposing forces had brought with them from their Moon
+nature the power of working upon the human astral body, namely,--as above
+indicated,--the power of making it independent. They exercised that power
+by giving the astral body a certain degree of independence--even throughout
+the earth-period--compared with the automatic (involuntary) state of
+consciousness which had been brought about by the spirits of the
+earth-moon.
+
+It is difficult to express in the language of to-day the effects on man,
+in that far-off time of the spiritual beings referred to. They must not be
+thought of as analogous to natural influences of the present time, nor yet
+as similar to the influence of one human being on another, when the first
+awakens in the second inner powers of consciousness by words which help
+the second person to understand something, or which stimulate him to
+virtue or vice. The effect referred to as operative in that primeval age
+was not a force of nature but a spiritual influence, conveyed in a
+spiritual way, which descended upon man as a spiritual influx from higher
+spirits, conformable with man's state of consciousness at that time. If we
+think of this influence as a force of nature we altogether miss its
+essential reality. If we say that the spirits with the old Moon nature
+tempted man in order to lead him astray for their own ends, we are using a
+symbolical expression, which is good as long as we remember that it is but
+a symbol and are at the same time clear in our minds that a spiritual fact
+underlies the symbol.
+
+The influence brought to bear on man by the spirits who had remained
+behind during the Moon-evolution had a two-fold result. Man's
+consciousness was divested of the character of being merely a mirror of
+the universe, because the possibility was aroused in the human astral body
+of regulating and controlling, by means of this astral body, the images in
+the consciousness. Man became the ruler of his own knowledge. But on the
+other hand it was the astral body that was the starting point of that
+rulership, and consequently the ego set over the astral body came to be
+continually dependent upon it. Hence man was from this time forth exposed
+to the lasting influences of a lower element in his nature. It was
+possible for him in his life to sink below the height on which he had been
+placed by the spirits of the earth-moon in the course of the world's
+progress. And subsequently he was open to the lasting influence on his
+nature of the irregularly evolved Moon-spirits. We may call these
+Moon-spirits Luciferian, to distinguish them from the other spirits who,
+from the earth-moon, made consciousness into a mirror of the universe,
+without bestowing free will. The Luciferian spirits endowed man with the
+possibility of developing free activity in his consciousness, and at the
+same time created the possibility of error and evil.
+
+As a result of these events man was brought into a different connection
+with the Sun-spirits from that which had been destined for him by the
+spirits of the earth-moon. These wished to develop the reflecting human
+consciousness in such a manner that within the whole life of the human
+soul, the influence of the Sun-spirits would have become dominant. These
+purposes were thwarted, and an opposition was thus created in human nature
+between the influence of the Sun-Spirits and that of the spirits who were
+irregularly developed on the old Moon. Owing to this opposition, the
+inability to recognize the physical Sun-influences as such also arose in
+man; they were hidden by the earthly impressions of the outer world.
+Filled with these impressions, the astral part of man was drawn into the
+sphere of the ego. This ego,--which otherwise would have felt only the
+spark of fire bestowed on it by the Lords of Form, and which would have
+submitted to the bidding of those spirits in everything that had to do
+with external fire,--henceforth worked upon external heat phenomena through
+the element with which it had itself been inoculated. A bond of attraction
+was thereby established between the ego and the earth-fire.
+
+In this way man became more involved in earthly materiality than had been
+ordained for him, which was effected through the earth-moon spirits in
+man's body. The real individual ego was thereby set free from the mere
+earth-ego so that although man during earth-life only partially felt
+himself to be an ego, he at the same time felt his earth-ego to be a
+continuation of that of his ancestors through the generations. The soul
+was conscious of a kind of "group-ego" in earth-life, dating back to
+remote ancestors; man felt himself to be a member of this group. Only in
+the disembodied state could the individual ego be conscious of itself as a
+separate being. But this state of isolation was impaired because the ego
+was still burdened with a memory of the earth-consciousness (earth-ego.)
+This memory clouded its vision of the spiritual world, which began to be
+covered as with a veil between death and birth just as it is hidden from
+physical vision upon earth.
+
+The many changes which took place in the spiritual world while human
+evolution was passing through the conditions just described, found
+physical expression in the gradual adjustment of the mutual relations
+existing between the sun, moon, and earth (and, moreover, between other
+celestial bodies).
+
+The alternation of day and night stands out as one result of those
+relations. (The motions of celestial bodies are regulated by the beings
+who inhabit them. The earth's motion, of which day and night are the
+result, was induced by the mutual relations of various spirits superior to
+man. The moon's motion had been brought about in the same way, in order
+that after the separation of the moon from the earth, the Lords of Form
+might, by means of the revolution of the former around the latter, work
+upon the human physical body in the right way, and with the right rhythm.)
+The ego and astral body of man now worked within the physical and etheric
+bodies by day; at night that activity ceased: for the ego and the astral
+body then left the physical and etheric bodies and came wholly within the
+sphere of the Sons of Life or Angels, the Sons of Fire or Archangels, the
+Sons of Personality, and the Lords of Form. Besides the Lords of Form, the
+Lords of Motion, of Wisdom and the Thrones also included the physical and
+etheric bodies in their sphere of influence at this time. The injurious
+effects produced on man by the errors of his astral body during the day,
+could thus be counter-balanced.
+
+As people upon Earth now again multiplied there was no reason why human
+souls should not incarnate in their descendants. The earth moon-forces now
+acted in such a way that under their influence the human bodies became
+entirely capable of incarnating human souls. The souls who had previously
+removed to Mars, Jupiter and the other planets were now guided to earth,
+and there was thus a soul ready for each human being born in the physical
+line of descent. This went on through long periods so that the immigration
+of souls to earth corresponded to the increase of human beings. Souls now
+leaving their bodies at physical death retained the echo of their earthly
+individuality as a memory in the disembodied state. This memory acted in
+such a way that whenever a body was born on earth suitable for them, they
+again incarnated it. Consequently there were among the human descendants
+some whose souls came from without and who appeared on earth for the first
+time since its very earliest periods, and there were others whose souls
+had continually incarnated on the earth. In subsequent periods of earthly
+evolution the number of young souls appearing for the first time grows
+ever smaller and smaller, and the reincarnated souls become more and more
+numerous; yet for long ages the human race was composed of the two types
+of beings conditioned by these facts.
+
+Henceforth man on earth felt himself united with his forefathers through
+the group-ego which he had in common with them. On the other hand, the
+experience of the individual ego was all the stronger in the disembodied
+state between death and a new birth. The souls which entered human bodies
+from celestial space were in a different position from those which had one
+or more earthly lives behind them. The former, as souls entering upon the
+physical earth-life, brought with them only the conditions to which the
+higher spiritual world and their experiences outside the sphere of earth
+had subjected them. The others had, by their actions in former lives,
+added conditions of their own. The fate of the first was determined only
+by facts lying outside of the new earth-conditions; that of the
+reincarnate souls is also determined by what they themselves have done in
+former lives under earthly conditions. Individual human Karma makes its
+first appearance simultaneously with reincarnation.
+
+Because the human etheric body was withdrawn from the influence of the
+astral body in the manner above indicated, the generative faculty was not
+included in the sphere of human consciousness, but was under the sway of
+the spiritual world. When the time had come for a soul to descend to
+earth, procreative impulses arose in the human being. The entire process,
+to a certain degree was veiled in mysterious obscurity as far as earthly
+consciousness was concerned. The consequences of this partial separation
+of the etheric from the physical body were felt during earthly life also.
+The qualities of the etheric body were capable of being especially
+heightened by spiritual influence. In the life of the soul this expressed
+itself through a special perfection of memory. Independent logical thought
+was at this period only in its most rudimentary stage in man; on the other
+hand, the faculty of memory was almost unlimited. Externally it appeared
+as though man had direct knowledge of the working forces of every living
+being. He had at his disposal the vital and generative forces of the
+animal and, more especially, of the vegetable kingdom. He was able, for
+instance, to draw out of a plant the force which impels it to grow, and to
+use that force, just as we now use the forces of inanimate nature; for
+example, the power dormant in coal which is extricated and used for
+propelling engines.(22)
+
+The inner soul life of man was also transformed in many different ways by
+the Lucifer influence. Many kinds of feelings and emotions due to it might
+be instanced. Of these only one can be mentioned. Previous to this
+influence, the human soul acted, in that which it had to shape and to do,
+according to the purposes of higher spiritual beings. The plan of
+everything that was to be carried out was determined from the beginning.
+And in proportion to the degree to which human consciousness was evolved,
+it was able to foresee how things must develop in the future in accordance
+with that preconceived plan. That consciousness of the future was lost
+when the veil of earthly perceptions was woven across the manifestations
+of higher spiritual beings and in these the real forces of the Sun-spirits
+were hidden. Henceforth the future became uncertain, and in consequence of
+this the possibility of fear was implanted in the soul. Fear is a direct
+result of error.
+
+It is however evident that through the Luciferian influence, man became
+independent of certain definite forces to which he had previously
+submitted without the exercise of his will. Henceforth he was able to form
+resolutions of his own. Freedom is the result of the Luciferian influence,
+and fear and similar feelings are only the phenomena attendant on the
+evolution of human freedom.
+
+Spiritually seen, fear makes its appearance in this way. Within the
+earth-forces, under whose influence man had come by means of the
+Luciferian powers, other beings were operating, which had developed
+irregularly much earlier in the course of evolution than the Luciferian
+powers. With the earth-forces man admitted into his nature the influence
+of these other beings. They gave the quality of fear to feelings, which
+without them would have operated quite differently. They may be called
+Ahrimanic beings. They are the same that Goethe calls Mephistophelian.
+
+Although the Luciferian influence manifested itself at first only in the
+most advanced individuals, it soon spread to others. The descendants of
+the advanced individuals intermingled with the less progressive described
+above, and in this way the Luciferian force was conveyed to the latter.
+But the etheric body of these souls returning from the different planets
+could not be protected to the same extent as that of the descendants of
+those who remained on earth. The protection of the etheric body of these
+descendants emanated from an exalted Being in Whom was vested the
+leadership of the cosmic when the separation of the sun from the earth
+took place. That Being is the Ruler of the Kingdom of the Sun. With him
+those lofty spirits, whose cosmic development was sufficiently matured,
+departed for their dwelling-place in the Sun. But there were other beings
+who had not reached such a height at the separation of the sun; these were
+obliged to seek other spheres. It was through their instrumentality that
+Jupiter and other planets became detached from that general cosmic
+substance of which, at the outset, the earthly physical organism
+consisted. Jupiter now became the abode of those beings who were not
+highly enough developed to live on the sun, and the most advanced of these
+became the leader. As the Leader of the Sun evolution became the "higher
+ego" which worked in the etheric body of the descendants of those who had
+remained on earth, so the Jupiter leader became that "higher ego" which
+manifested as a common consciousness in certain other human beings. Those
+were the human beings descending from the intermixing of those who had
+only appeared on earth at the time of the air-element and had gone over to
+Jupiter. These human beings may be called, in conformity with occult
+science, "Jupiter-humanity." They were scions of the human race which had
+adopted human souls far back in that ancient time; but who, at the
+beginning of earthly evolution, were not yet mature enough to take part in
+the first contact with fire. They were souls midway between the human and
+animal soul-kingdoms.
+
+Now there were other beings who, under the leadership of the greatest one
+among them had detached Mars from the general cosmic substance, to make it
+their dwelling place. Under their influence there arose a third kind of
+humanity, formed by interbreeding,--the "Mars-humanity." (This knowledge
+throws light upon the origin of the formation of the planets of our solar
+system; for all the members of that system originated through the various
+stages of maturity reached by the beings inhabiting them. But of course it
+is not possible to enter into all the details of cosmic differentiation
+here.) Those people who felt in their etheric body the influence of the
+exalted Sun-being Himself may be called "Sun-humanity." The Being Who
+lived in them as the Higher Ego--of course only in the race, not in the
+individual,--is the same to Whom various names were given in later times,
+when man had gained conscious knowledge of Him. It is he Who appears to
+the human race today as the Christ.
+
+"Saturn-humanity" is also to be distinguished at that time. The "higher
+ego" of this race appeared as a being who, with his associates, had been
+forced to leave the general cosmic substance before the separation of the
+Sun. In these individuals not only the etheric body but also the physical
+body was partly exempt from the Luciferian influence. But the etheric body
+was nevertheless not well enough protected in the less developed races of
+mankind to be able to sufficiently resist the influences of the Luciferian
+beings. These individuals could arbitrarily use the spark of the ego
+within them to such a degree that they were able to call forth mighty and
+destructive effects of fire around them. The result was a mighty
+terrestrial catastrophe. A large part of the inhabited earth was wrecked
+by fiery storms, and with it the human beings that had fallen into sin.
+Only a very small part of those who had remained untouched by sin, were
+able to take refuge in a region which had so far been shielded from the
+fatal human influence.
+
+The country occupying that part of the earth now covered by the Atlantic
+Ocean proved to be peculiarly well fitted for the abode of the new human
+race. Thither that part of humanity repaired which had preserved purity.
+Only stray groups of humanity inhabited other regions. Occult science
+gives the name of "Atlantis" to that part of the earth which once existed
+between the present continents of Europe, Africa, and America. (This
+particular stage of human evolution has its special nomenclature in
+theosophical literature. The period preceding the Atlantean is called the
+Lemurian age, whereas that during which the Moon-forces had not yet fully
+developed is called the Hyperborean age. This is preceded by yet another,
+which coincides with the earliest period of the evolution of the physical
+earth. Biblical tradition describes the period before the influence of the
+Lucifer-beings came into play as the Paradise time, and the descent to
+earth, or entanglement of humanity in the sense-world, as the expulsion
+from Paradise.)
+
+The Atlantean period of evolution was the real time of separation into the
+Saturn, Sun, Jupiter, and Mars humanities. Up to that time only
+predispositions for this separation had been developed. The division
+between the state of waking and sleeping had special consequences, which
+appeared particularly in the Atlantean race. During the night the human
+astral body and ego were in the sphere of the beings superior to man, as
+far up as the Sons of Personality. Man could perceive the Sons of Life
+(the Angels) and the Sons of Fire (the Archangels) through that part of
+his etheric body which was not united with the physical body. For he was
+able to remain united, during sleep, with that part of his etheric body
+which was not interpenetrated by the physical body. It is true, his
+perception of the Sons of Personality was vague, owing to the Luciferian
+influence; but not only the Angels and Archangels became visible to man in
+this condition but also those beings who were not able to enter upon
+earthly existence because they had lagged behind on the Sun or Moon, and
+were therefore obliged to remain in the psycho-spiritual world. But man,
+by means of the Luciferian influence, drew them into his soul which was
+separated from his physical body during sleep. Thus he came in contact
+with beings whose influence was highly corrupting. They increased in his
+soul the propensity for error; especially the tendency to misuse the
+powers of growth and reproduction, which since the separation of the
+physical and etheric bodies were now under his control.
+
+Certain human beings of the Atlantean period however became entangled in
+the sense world only to a very limited degree. Through them, the
+Luciferian influence became, instead of a hindrance to human evolution, a
+means of further progress. It enabled them to develop knowledge of earthly
+matters sooner than would otherwise have been possible. They sought to
+expel error from their imaginative life and to interpret, by means of
+cosmic phenomena, the original purposes of spiritual beings. They kept
+themselves free from those impulses and desires of the astral body which
+were directed merely toward the sense-world. Hence they became more and
+more free from the errors of the astral body. This resulted in a condition
+through which they were able to confine their perceptions to that part of
+the etheric body which was separated from the physical body in the manner
+described above. Under these conditions the capacity of the physical body
+for perception was practically extinguished and the physical body itself
+was as though dead. For through the etheric body, these individuals were
+wholly united with the kingdom of the Lords of Form, and were able to
+learn from them how they were being guided and directed by that exalted
+Being the "Christ," who was the Leader at the time of the separation of
+sun and earth. These people were Initiates. But since human individuality
+had been brought into the sphere of the Moon-beings, as described above,
+these Initiates could not as a rule come into direct contact with the
+Christ-Being, they could only see it as a reflection, shown them by the
+Moon-beings. Thus they did not see the Christ-Being directly, but only the
+reflection of its glory.
+
+They became leaders of the rest of humanity, to whom they were able to
+impart the mysteries they had seen. They attracted disciples, to whom they
+communicated the methods for attaining the condition which leads to
+Initiation. Only those could attain knowledge of the Christ who belonged
+to the Sun-humanity mentioned above. They cultivated their mystic
+learning, and the occupations which promoted it, at a particular spot
+which, in occult science terminology may be called the Christ oracle, or
+Sun oracle, the term "oracle" being used to denote a place where the
+purposes of spiritual beings are unveiled.
+
+Other oracles were called into being by the members of the Saturn, Mars,
+and Jupiter humanities. The intuitive vision of their Initiates was
+confined to seeing those beings who were revealed to them in their etheric
+bodies as their respective "higher egos." Thus adherents of the Saturn,
+Jupiter, and Mars wisdom arose. Besides these methods of Initiation, there
+were others for those who had assimilated too much of the Luciferian
+spirit to allow as large a part of the etheric body to be separated from
+the physical body as was the case with the Sun humanity. Nor could they be
+brought to the revelation of the Christ through these conditions. Because
+their astral body was more influenced by the Lucifer principle, they were
+obliged to undergo a more difficult preparation, and then, in a less
+disembodied state than the others, they were able to receive the
+revelation, not indeed of the Christ Himself, but of other exalted beings.
+
+There were beings who, although they had left the earth at the separation
+of the sun, did not stand on such a high level that they were able to
+continue taking part in the Sun evolution. They formed an abode for
+themselves away from the sun, after its separation from the earth: this
+was Venus. Their leader was the being who now became a "higher ego" to
+these Initiates and their adherents. A similar thing happened with the
+leading spirit of Mercury for another group of people. In this way the
+Venus and Mercury oracles arose. One kind of human beings, who had most
+completely absorbed the Luciferian influence, could reach only one of the
+higher beings who, with his associates, had been the first to be expelled
+from the Sun evolution. This being has no particular planet in cosmic
+space, but still lives within the periphery of the earth, with which he
+was once more united after the return from the sun. The group of people,
+to whom this being was revealed as its "higher ego" may be called the
+followers of the Vulcan oracle. Their attention was more directed to
+earthly phenomena than that of the other Initiates. They laid the first
+foundations of what afterwards became the human arts and sciences. On the
+other hand, the Mercury Initiates established the study of the more
+super-sensible things; and the Venus Initiates did this to a still greater
+extent.
+
+The Vulcan, Mercury, and Venus Initiates differed from those of Saturn,
+Jupiter, and Mars in the manner of receiving their Mysteries; the latter
+received them more as a revelation from above, and in a more finished
+state; whereas the former gained their knowledge more in the form of their
+own thoughts--in the form of ideas. The Christ Initiates occupied a middle
+position. While having a direct revelation, they acquired the capacity for
+clothing their Mysteries in a human form of conception. The Saturn,
+Jupiter, and Mars Initiates were obliged to express themselves more in
+symbols; the Christ, Venus, Mercury, and Vulcan Initiates were able to
+impart their knowledge more through ideas or concepts.
+
+Whatever knowledge of this kind reached Atlantean humanity came indirectly
+through the Initiates. But the rest of mankind also received special
+faculties through the Lucifer principle; for, through the intervention of
+lofty cosmic beings, what otherwise might have wrought ruin was
+transformed into good. One of these faculties was that of speech. This was
+brought about by the condensation of man's physical body and by the
+separation of part of his etheric from his physical body. For some time
+after the separations of the moon, man felt himself connected with his
+physical ancestors through the group-ego. But this common consciousness,
+linking posterity with its ancestors, was gradually lost in the course of
+generations. Later descendants had an inner memory of only their more
+recent ancestors, no longer of their earlier forefathers. It was only in
+conditions akin to sleep, during which mankind came in contact with the
+spiritual world, that the remembrance of one ancestor or another again
+emerged. Then people thought of themselves as one with that ancestor whom
+they believed to be reappearing in them. This was an erroneous idea of
+reincarnation, which arose especially in the later Atlantean period. The
+true doctrine of reincarnation could be learned only in the schools of the
+Initiates. They could see how the human soul passes through the
+disembodied state on its way from one incarnation to another, and they
+alone were able to impart the real truth of the matter to their disciples.
+
+In the remote past which is now under consideration, man's physical form
+was very different from his present form. It was still, to a great extent,
+the expression of the qualities of his soul. Man was composed of a softer
+and more delicate substance than that which he has since acquired. That
+which is now solidified in the limbs was then soft, flexible, and plastic.
+The bodily structure of the more psychic and spiritual human beings was
+delicate, supple, and expressive. These less evolved spiritually possessed
+coarser, heavier, less mobile bodily structures. A high degree of psychic
+maturity contracted the extremities, and the Stature remained small;
+backwardness of the soul and entanglement in sensuality were outwardly
+expressed by gigantic size. While man was growing to maturity his body was
+being formed in accordance with what was developing in his soul, in a way
+which would appear incredible and fabulous to contemporary ideas. Depraved
+passions, impulses, and instincts brought in their train a colossal
+increase of matter. Man's present physical form has come about through a
+contraction, thickening, and consolidation of the Atlantean human form.
+And whereas man, before the Atlantean period, had been an exact image of
+his soul-nature the events of the Atlantean evolution bore within them the
+causes which lead to the formation of post-Atlantean man, whose physical
+form is solid and comparatively independent of the qualities of the soul.
+(The forms of the animal kingdom had solidified during far more remote
+Earth periods than those of man.) The laws now governing the shaping of
+forms in the kingdom of nature certainly did not prevail in the remote
+past.
+
+Toward the middle of the Atlantean evolution a calamity gradually befell
+humanity. The Mysteries of the Initiates had to be carefully kept secret
+from those who had not purified their astral bodies from sin. Had they
+gained insight into that hidden knowledge, into the laws by means of which
+higher beings directed the forces of nature, they would have employed
+those forces thus placed at their disposal for their own perverted needs
+and passions. The danger was all the greater because mankind was coming,
+as has been described, into the sphere of lower spiritual beings, who
+could not take part in the regular evolution of the earth and were
+therefore working against it. These persistently influenced humanity in
+such a way as to instil into it interests which were actually directed
+against human welfare. But mankind still had the power to employ the
+forces of growth and reproduction belonging to animal and human nature in
+their own service.
+
+Not only humanity in general, but even some of the Initiates yielded to
+temptation from low spiritual beings. They were induced to employ the
+supersensible forces mentioned above for a purpose which ran counter to
+human evolution. And for this purpose they sought out associates who were
+not initiated, and who made use of the secrets of the supersensible forces
+of nature for low ends. The result was a great corruption of human nature.
+The evil spread further and further; and since the forces of growth and
+generation, if torn from their original sphere and used independently,
+have a mysterious connection with certain forces working in air and water,
+there were thus unchained, through human action, mighty, destructive
+natural forces which led to the gradual ruin of the Atlantean territory by
+the agency of air and water catastrophes. Atlantean humanity was obliged
+to migrate--i. e., that portion of it which did not perish in the storms.
+
+In consequence of these storms the surface of the earth was altered. On
+one side, Europe, Asia, and Africa gradually assumed their present shape;
+on the other, America appeared. Great migrations took place to these
+countries. Those migrations which were directed eastward from Atlantis are
+especially important for us of today. Europe, Asia, and Africa were
+gradually colonized by the descendants of the Atlanteans. Various peoples
+fixed their abode in these continents. They were at different stages of
+development, and also at different levels of corruption. And with them
+came the Initiates, guardians of the oracle-Mysteries. They established
+sanctuaries in various parts, in which the cults of Jupiter, Venus, etc.,
+were cultivated sometimes in a good, sometimes in an evil manner. The
+betrayal of the Vulcan Mysteries exercised an especially unfavourable
+influence, for the attention of their adherents was mostly centered on
+earthly matters. By this betrayal, mankind was made dependent on spiritual
+beings who, as a result of their past evolution, rejected everything
+emanating from the spiritual world which had been evolved through the
+separation of the earth from the sun. In accordance with the tendency they
+had thus developed, they worked upon just that element in man which was
+formed through his having perceptions of the sense-world, behind which the
+spiritual world lies hidden. Henceforth beings acquired great influence
+over many of the human inhabitants of the earth, and indeed their
+influence asserted itself more and more by depriving mankind of the
+feeling for spiritual things.
+
+Since the size, form, and flexibility of the physical human body were
+still largely affected by the qualities of the soul, the consequence of
+the betrayal of the Mysteries also appeared in changes of the human race
+in these respects. Wherever the corruption of humanity manifested itself
+especially in the abuse of supersensible powers for the satisfaction of
+lower inclinations, desires and passions, unsightly human shapes,
+grotesque in form and size were the result. These were not able to survive
+the Atlantean period, and became extinct. Post-Atlantean humanity was
+formed physically from those Atlantean ancestors in whom such a
+solidification of the bodily form had taken place that it no longer
+yielded to those powers of the soul which had now become perverted.
+
+There was a certain period in the Atlantean evolution during which, by
+means of the law ruling in and around the earth, just those conditions
+prevailed which tended to solidify man's bodily form. Those human racial
+types which had been solidified before this period could, it is true,
+reproduce themselves for a long time, yet the souls incarnating in them
+gradually became so cramped that they had to die out. It is true that some
+of these race-types survived into the post-Atlantean times; those which
+had remained sufficiently agile lasted even for a very long time in
+modified form. Human forms which had remained flexible, after the period
+just described, became bodies for such souls as had, in a large measure,
+undergone the pernicious influence of the betrayal described above. These
+forms were destined to speedy extinction.
+
+In consequence of what had thus happened, beings had brought their
+influence to bear upon human evolution, since the middle of the Atlantean
+period, beings whose influence tended to make mankind live in the physical
+sense world in an unspiritual manner. This went so far that, instead of
+man's seeing the real form of that world, phantoms, hallucinations, and
+illusions of every kind appeared to him. Mankind was exposed not merely to
+the Luciferian influence but to that of those other beings mentioned
+above, whose leader may be called Ahriman, according to the appellation
+given him later in the Persian civilization. (He is the same as
+Mephistopheles.) Through this influence man was subject, after death, to
+powers which made him appear even then as a being adhering only to
+material earthly conditions. He lost more and more the unobstructed vision
+of the events of the spiritual world. He was forced to feel himself in
+Ahriman's power, and to a certain extent shut out from intercourse with
+the spiritual world.
+
+There was one oracle-sanctuary of special importance, which in the
+universal decline had preserved the ancient cult in its purest form. It
+was one of the Christ oracles, and on that account it was able to preserve
+not only the Christ Mystery itself but those of the other oracles as well.
+For in the manifestation of the loftiest of the Sun-spirits, were also
+revealed the regents of Saturn, Jupiter, and the other planets. In the Sun
+oracle the secret of producing in some particular human being, such human
+etheric bodies as had been possessed by the best of the Jupiter, Mercury,
+and other Initiates was known. By means of the methods used for this
+purpose, which cannot be further dealt with here, impressions of the best
+etheric bodies of the ancient Initiates were preserved, in order that they
+might subsequently be stamped upon suitable individuals. The same process
+could be employed with the astral bodies of the Venus, Mercury, and Vulcan
+Initiates.
+
+At a certain time the Leader of the Christ Initiates found Himself
+isolated with a few associates, to whom He was able to impart, to a very
+limited extent only, the mysteries of the cosmos. For those associates
+were individuals who were endowed with the natural ability to permit the
+least possible degree of separation between the physical and etheric
+bodies. They were altogether, at that time, the best possible individuals
+for promoting the further progress of humanity. Their experiences in the
+realm of sleep had become rarer and rarer. The spiritual world was more
+and more closed to them. Therefore they were also lacking in the
+comprehension of all that had been revealed to man in ancient times when
+he was not in his physical, but only in his etheric body. Those
+immediately surrounding the leader of the Christ oracle were the farthest
+advanced with regard to the union of the physical body with that part of
+the etheric body which had previously been separated from it. This union
+came about in the human being little by little, as a result of the
+transformation which had taken place in the Atlantean continent and the
+earth in general.
+
+The physical and etheric bodies of man fitted more and more into each
+other. Hence the memory lost its former unlimited capacity, and the human
+life of thought began. That part of the etheric which was united with the
+physical body transformed the physical brain into an actual instrument of
+thought, and man from this time, first really felt his "ego" within his
+physical body. Self-consciousness awoke. This was at first the case with
+only a limited number of the human race, pre-eminently with the associates
+of the leader of the Christ oracle. The bulk of humanity, scattered over
+Europe, Asia, and Africa, retained in varying degrees the remnant of the
+old conditions of consciousness. Hence they had direct experience of the
+supersensible world.
+
+The associates of the Christ Initiate were people of highly developed
+intelligence but of less experience in supersensible spheres than any of
+their contemporaries. The Initiate journeyed with them to a country in
+central Asia. He wished them to be guarded as much as possible from
+contact with those of less developed consciousness. He instructed his
+followers along the lines of the mysteries which had been revealed to him
+and especially did he do this with their descendants. Thus he gathered
+round him a people who had received into their hearts the impulses
+corresponding to the Mysteries of the Christ Initiation. Out of this
+company he chose the seven best, that they might be endowed with the
+etheric and astral bodies which bore the impress of the etheric bodies of
+the seven best Atlantean Initiates. Thus he educated a successor to each
+of the Christ, Saturn, Jupiter, etc., Initiates. These seven Initiates
+became the teachers and leaders of the people who, in the post-Atlantean
+period, had colonized the south of Asia, especially ancient India. Since
+these great teachers were endowed with the etheric bodies of their
+spiritual ancestors, the contents of their astral body, that is, the
+science and knowledge they themselves had worked out, was far below what
+was revealed to them through their etheric body. Therefore if these
+revelations were to speak within them, they were obliged to impose silence
+on their own science and knowledge. Then the exalted beings who had also
+spoken to their spiritual ancestors spoke out of and through them. Except
+during the times when these beings were speaking through them, they were
+simple people, endowed with the measure of intelligence and feeling which
+they had cultivated and worked out for themselves.
+
+There lived at this time in India a race of people who had retained a
+particularly vivid remembrance of the ancient soul-condition of the
+Atlanteans, which permitted experiences in the spiritual world. Moreover,
+the heart and soul of a great number of these people were powerfully
+attracted by such experiences. By a wise decree of fate, the majority of
+the race had come to southern Asia from among the best portions of the
+Atlantean population. Besides this majority, other Atlanteans had migrated
+thither at different times. The Christ Initiate, referred to above,
+appointed his seven great disciples to be the teachers of this association
+of people, to whom they imparted their wisdom and precepts. Many of these
+ancient Indians needed but little preparation for reviving within them the
+scarcely extinct faculties leading to observation of the supersensible
+world. For longing after that world was really a fundamental quality of
+the Indian soul. It was felt that man's original home was in that world.
+He is transplanted out of it into this one, which offers only outer
+sense-observation and the intelligence connected with it.
+
+The supersensible world was felt to be the _real_ world, and the
+sense-world to be a deception of the human power of observation, an
+illusion (Maya). By every possible means these people strove to open up a
+view of the real world. They could take no interest in the illusory
+sense-world, or at any rate only so far as it proved to be a veil for the
+supersensible. The power going out from the Seven Great Teachers to such
+people as these, was a mighty one. What they were able to reveal entered
+deeply into the Indian soul; and since the possession of the transmitted
+etheric and astral bodies invested the teachers with lofty powers, they
+were also able to work magically on their disciples. They did not really
+teach; they worked as though by magic power from one personality to
+another. Thus there arose a civilization completely saturated with
+supersensible wisdom. The contents of the books of wisdom of the Hindus,
+the Vedas, do not give the original form of the lofty wisdom imparted by
+the great teachers of most ancient times, only a feeble echo of it. Only
+the seer's eye, looking backward is able to find unwritten primeval wisdom
+behind the written words.
+
+A particularly prominent feature of this ancient wisdom is the harmonious
+accord of the various wisdom oracles of the Atlantean time. For each of
+the Great Teachers was able to unveil the wisdom of one of these oracles,
+and these different aspects were in complete harmony, because behind them
+all was the fundamental wisdom of the Christ Initiation. It is true the
+teacher who was the successor of the Christ Initiate did not impart to his
+disciples what the Christ Initiate himself was able to reveal. The latter
+had remained in the background during this period of evolution. At first
+he was unable to entrust his high office to any post-Atlantean. The
+difference between him and the Christ Initiate of the Seven Great Indian
+Teachers was that the former was able to work his vision of the Christ
+Mystery completely into the form of human ideas, whereas the Indian Christ
+Initiate could only offer a reflection of the Mystery in signs and
+symbols; for his humanly cultivated power of conception did not suffice
+for such a Mystery. However, from the union of the Seven Teachers there
+resulted a knowledge of the supersensible world, presented in one great
+wisdom-panorama, of which only separate portions could be imparted in the
+ancient Atlantean oracles. The great Regents of the cosmos were revealed,
+and the One great Sun-spirit, the Hidden One, ruling over those who were
+manifested through the seven teachers, was delicately indicated.
+
+What is here meant by "ancient Indians" is not the same as what is usually
+understood by that term. No outer documents exist of the period in
+question. The people usually known as "Indians" belong to a stage of
+historical evolution which was developed long after the time spoken of
+here. We have to distinguish a first post-Atlantean period of the earth,
+in which the Indian civilization now described was the predominant one;
+then came a second post-Atlantean period in which the prevailing
+civilization was that which later in this work is called the "ancient
+Persian," and still later was developed the Egypto-Chaldean civilization,
+also to be described. During the evolution of these second and third
+post-Atlantean epochs, "ancient" India also went through a second and
+third epoch, and to this third epoch belongs what is usually related of
+ancient India. What is described here must therefore not be applied to the
+"ancient India" mentioned elsewhere.
+
+Another feature of this ancient Indian civilization is that which
+afterward led to the division of the race into castes. The inhabitants of
+India were descendants of Atlanteans who belonged to the various types of
+Saturn and Jupiter humanities, etc. By means of supersensible teachings it
+was seen that it is not by chance that a soul is incarnated in a
+particular caste, but that the soul itself has determined its lot. Such an
+understanding of supersensible teachings was made much easier, because it
+was possible to revive in many people the inner remembrance of their
+ancestors which has been described above; this, of course, might also
+easily lead to an erroneous idea of reincarnation. Just as, in the
+Atlantean age, it was only through the Initiates that the true idea of
+reincarnation could be realized, so in India, in most ancient times, it
+was possible only through direct contact with the great teachers. It is
+true that the erroneous idea of reincarnation mentioned above found the
+widest acceptance imaginable among the bands of people who were dispersed
+over Europe, Asia and Africa in consequence of the Atlantean catastrophe.
+And because the Initiates who had gone astray during the Atlantean
+evolution had imparted the mystery of reincarnation to immature souls,
+mankind began to confuse more and more the true with the false ideas. Many
+of these people indeed retained a kind of dim clairvoyance, as a heritage
+from the Atlantean period. Just as the Atlanteans had entered the
+spiritual world during sleep, their descendants had experience of it in
+abnormal states, intermediate between sleeping and waking. Then there
+arose in these people the images of the ancient times of their
+forefathers. They believed themselves to be reincarnations of people who
+had lived in those times. Teachings about reincarnation, which were at
+variance with the true ideas of the Initiates, were widely spread over the
+earth.
+
+As a result of the long-continued migrations which had taken place from
+west to east since the beginning of the Atlantean catastrophe, a group of
+people settled in western Asia whose posterity is known to history as the
+Persian race and the tribes related thereto. Here we look back to a much
+earlier period than the historical times of these peoples. Next after the
+Indian period, we have first to do with the very early ancestors of the
+later Persians, among whom arose the second great civilization of
+post-Atlantean evolution. The peoples of this second era had a different
+mission from that of the Indians. Their longings and inclinations were not
+fixed on the supersensible world alone; they were also directed toward the
+physical sense-world, and the earth became dear to them. They valued what
+man is able to acquire on it, and what he is able to win by means of its
+forces. Their achievements as a warlike people, and the methods which they
+discovered of acquiring the earth's treasures, are connected with this
+peculiarity of their nature. There was no danger of their turning their
+backs upon the "illusion" of the physical senses in their yearning after
+the supersensible, but rather of their entirely severing the connection of
+their souls with the supersensible world, through their appreciation for
+the physical world.
+
+The oracle-sanctuaries, which had been transferred hither from the ancient
+Atlantean territory, also reflected, in their own way, the general
+character of the people. In them forces were present which it had formerly
+been possible to acquire through experiences in the supersensible world,
+and which could still be controlled in certain lower forms; these forces
+were used in the sanctuaries to direct the phenomena of nature in such a
+way as to make them subservient to man's personal interests. This ancient
+people still had a great mastery over those forces of nature which
+subsequently withdrew from the influence of the human will. The guardians
+of the oracles mastered certain inner forces connected with fire and other
+elements. They can be called magicians. What supersensible knowledge and
+force they had retained as a heritage from ancient times was certainly
+slight in comparison with man's powers in the remote past. But it
+nevertheless took all kinds of forms, from the noble arts, the only object
+of which was the welfare of humanity,--down to the most reprehensible
+transactions.
+
+The Luciferian influence held sway over these people in a peculiar manner.
+It had brought them into connection with everything which diverts mankind
+from the purposes of those exalted beings who alone would have guided
+human evolution, had not the Luciferian influence interposed. Even those
+members of this race who were still gifted with some remnant of the old
+clairvoyant condition, described above as a state intermediate between
+sleeping and waking, felt themselves powerfully attracted by the lower
+beings of the spiritual world. In order to counteract these characteristic
+qualities it was necessary that a spiritual impulse should be given to
+this people. A leadership was established among them by the guardian of
+the Mysteries of the Sun oracle, from the same source from which the
+spiritual life of ancient India proceeded.
+
+The leader of ancient Persian civilization, who was sent by the guardian
+of the Sun oracle to the people now under consideration, may be designated
+by the same name as the historical Zarathustra, or Zoroaster. Only the
+fact must be emphasized that the personality indicated belongs to a much
+earlier period than the historical possessor of the name. In this
+connection it is not a question of outer historical research, but of
+spiritual knowledge. And any one who instinctively thinks of a later time
+in connection with the bearer of the name Zarathustra may reconcile this
+idea with occult science on learning that the historical character
+represents himself as a successor of the first great Zarathustra, whose
+name he took, and in the spirit of whose teaching he worked.
+
+The impulse which Zarathustra had to give to his people was to show them
+that the physical world of sense is not merely the lifeless material,
+devoid of spirit, which it appears to a man who gives himself up
+exclusively to the influence of the Luciferian being. To this being man
+owes his personal independence and sense of freedom; but it should work
+within him in harmony with the opposite spiritual being. With the
+pre-historic Persians it was a question of keeping alive the sense of this
+last-named spiritual-being. Through their inclination toward the physical
+sense world they ran the risk of complete amalgamation with the Luciferian
+beings. Now Zarathustra, through the guardian of the Sun oracle, had
+received an Initiation that enabled him to receive the revelations of the
+great Sun-spirits. In particular states of consciousness, brought about by
+his training, he was able to see the Regent of the Sun-spirits, who, as
+described above, had taken under His protection the human etheric body.
+
+Zarathustra knew that This Spirit directs the course of human evolution,
+but that He must first, at a certain time, descend to earth out of cosmic
+space. For this purpose it was necessary that He should be able to live in
+a human astral body, just as in man. He had worked in the etheric body
+since the entrance of the Luciferic nature. It was therefore necessary
+that a man should appear who had retransformed the astral body to the same
+level that it would have reached in the middle of the Atlantean evolution,
+had there been no Luciferian influence. Had Lucifer not appeared, mankind
+would certainly have attained this level before, but without personal
+independence or the possibility of freedom. Now, however, in spite of
+those qualities he should again arise to this height. Zarathustra, endowed
+with prophetic vision, could see that in the future it would be possible,
+within human evolution for a personality to exist, who would have a
+suitable astral body for that purpose. But he also knew that the great
+Sun-spirit could not appear on earth before that time, though He could be
+perceived by a seer in the spiritual part of the Sun. When as a seer he
+turned his attention to the Sun, Zarathustra was able to see This Spirit,
+whom he proclaimed to his people. He announced that the Sun-spirit was at
+first to be found only in the spiritual world, but that later He would
+descend to earth. This was the great Sun-spirit, or Spirit of Light (the
+Aura of the Sun, Ahura-mazdao, or Ormuzd). He was revealed to Zarathustra
+and his followers as the Spirit who, for the time being, was turning the
+light of His countenance on man from the spiritual world, and that it was
+He Who might be expected to appear in a human body amongst men in the
+future. It was the Christ, before his appearance on earth, whom
+Zarathustra proclaimed as the Spirit of Light. On the other hand he
+represented Ahriman (Angra mainju) as a power working injuriously on the
+life of the human soul, when it engrosses that soul completely. This power
+is none other than the one previously described, which had acquired
+special dominion over the earth since the betrayal of the Vulcan
+Mysteries. Together with the message concerning the Light God, Zarathustra
+proclaimed teachings about those spiritual beings who were revealed to the
+seer's purified perception as associates of the Spirit of Light. These
+were in strong contrast to the tempters who appeared to that unpurified
+clairvoyance which was left over from the Atlantean period. It had to be
+made clear to the ancient Persians that in man's soul, so far as it is
+engaged in work and endeavor in the physical sense world, a conflict is
+going on between the power of the Light God and his adversary. It had also
+to be shown them how man must act so as not to be engulfed by Ahriman, and
+how to turn his influence to good through the power of the Light God.
+
+The third era of post-Atlantean civilization began among the peoples who
+finally gathered together in western Asia and northern Africa after the
+migrations. This civilization was developed among the Chaldeans,
+Babylonians, and Assyrians on the one hand, and among the Egyptians on the
+other. In these peoples the taste for the physical world of sense
+developed in a different form from that which it had taken among the
+Persians. The former had acquired the quality of mind lying at the root of
+the faculty of thought which has arisen since Atlantean times, that is,
+the gift of reason. Indeed, it was the mission of post-Atlantean humanity
+to develop within itself those faculties of the soul which it was possible
+to acquire through the newly awakened powers of thought and feeling. These
+powers cannot be directly stimulated from the spiritual world, but result
+from man's observing the sense-world, becoming familiar with it, and
+working upon it. The conquest of the physical world of sense by these
+human faculties must be regarded as the mission of post-Atlantean
+humanity. Step by step that conquest proceeded. It is true that even in
+ancient India, man, through the condition of his soul, was already turned
+toward that world; but he still looked upon it as illusion, and his spirit
+turned to the supersensible world. In the Persian race, on the contrary,
+there sprang up the endeavour to conquer the physical world of sense, but
+the attempt was still largely made with those powers of the soul which had
+been left over as an inheritance from the time when man could still reach
+the spiritual world directly. Among the peoples of the third epoch of
+civilization, the soul had for the most part lost the supersensible
+faculties. It was obliged to seek manifestations of the spiritual in the
+surrounding world of sense, and to continue its development by discovering
+the means of civilization existing in that world. Men sought to
+investigate, through the physical world, the spiritual laws underlying it,
+and in this way human sciences arose. Human technical skill, artistic
+work, and their tools and means came about through the recognition and use
+of the forces of the physical world. To a man of the Chaldaic-Babylonian
+race the sense-world was no longer an illusion but a manifestation, in its
+different kingdoms, in mountains and seas, in air and water, of the
+spiritual activity of powers existing behind it, whose laws man was
+striving to learn.
+
+To the Egyptian, the earth was a field of work, given to him in a
+condition which he must, by his own powers of intelligence, so transform
+that it should bear the impress of human power. From Atlantis,
+oracle-sanctuaries, originating chiefly from the Mercury oracle, had been
+transplanted to Egypt. Yet there were others as well,--for example, Venus
+oracles.
+
+In that which was fostered, in their oracle-sanctuaries, among the
+Egyptian peoples, the germ of a new culture was planted. This germ
+proceeded from a great leader who had received his training in the Persian
+Zarathustra Mysteries, who was the reincarnated individuality of a
+disciple of the great Zarathustra himself. Let us call him "Hermes."
+Through acceptance of the Zarathustra Mysteries he was able to find the
+right way to guide the Egyptian people. This people had so turned its
+attention to the physical sense-world, during earthly life between birth
+and death that it was able only to a limited extent to directly behold the
+spiritual world behind the physical phenomena, although it recognized the
+spiritual laws of the world. Thus it could not think of the spiritual
+world as the one in which it could live while on earth, but on the other
+hand, it could be shown how man will live, in the disembodied state after
+death in the world of those spirits who, during earthly life, appear
+through their impressions upon the sense-world.
+
+Hermes taught that man qualifies himself for union with spiritual forces
+after death, in proportion as he uses his powers on earth for furthering
+the purposes of those spiritual forces. Those especially, who had worked
+most zealously in this way between birth and death would be united with
+the lofty Sun-God Osiris. On the Chaldaic-Babylonian side of this stream
+of civilization the direction of the human mind toward the physical
+sense-world was more conspicuous than on the Egyptian side. The laws of
+that world were being investigated and from its reflection in the
+sense-world these people looked up to the corresponding spiritual
+prototypes. Yet in many respects the nation remained wedded to physical
+things. Instead of the star-spirit, the star was put first, and instead of
+other spiritual beings their earthly counterparts were made prominent.
+Only the leaders attained to really deep knowledge concerning the laws of
+the supersensible world and its connection with the physical. The contrast
+between the knowledge of the Initiates and the perverted beliefs of the
+people became more apparent in these nations than anywhere else.
+
+Very different conditions existed in those parts of Southern Europe and
+western Asia where the fourth epoch of post-Atlantean civilization was
+unfolded. In occult science, it is called the Greco-Roman period.
+Descendants of peoples inhabiting widely distant parts of the older world
+had met together in these countries. Here were oracle-sanctuaries which
+conformed to the various Atlantean oracles; here were people with the
+heritage of ancient clairvoyance as a natural gift, and others who were
+able to acquire it, with comparative ease, by training. The traditions of
+the ancient Initiates were not only preserved in special places, but
+worthy successors to them arose, who attracted disciples capable of rising
+to lofty levels of spiritual vision. Moreover, these races had within them
+the impulse to create a domain within the sense-world which expresses the
+spiritual in perfect form through the physical.
+
+Greek art is, among other things, a result of this impulse. It is only
+necessary to gaze with the eye of the spirit upon a Greek temple, in order
+to see that in this marvel of art, material substance is so worked upon by
+man that it appears in every detail as the expression of spirit. The Greek
+temple is the "House of the Spirit." One sees in its form what otherwise
+only The Spiritual eye of the seer perceives. The temple of Zeus-(or
+Jupiter) is so constructed as to present to the physical eye a fitting
+shrine for what the guardian of the Zeus-(or Jupiter) Initiation saw with
+spiritual vision. And it is the same with all Greek art. The wisdom of the
+Initiates flowed in mysterious ways into poets, artists, and thinkers. The
+Mysteries of the Initiates are found again, in the form of conceptions and
+ideas, in the systems of thought by which ancient Greek philosophers
+interpreted the universe. The influences of the spiritual life, the
+Mysteries of the Asiatic and African sanctuaries of Initiation, flowed
+into these nations and to their leaders. The great Indian teachers, the
+associates of Zarathustra, and the followers of Hermes had attracted
+disciples. These, or their successors, thereupon founded sanctuaries for
+Initiation, in which the ancient wisdom was revived in a new form. These
+were the Mysteries of antiquity. Here disciples were prepared to be
+brought into the condition of consciousness through which they might
+attain vision of the spiritual world.(23) From these sanctuaries of
+Initiation the Mysteries flowed forth to those who cultivated Spiritual
+Mysteries in Asia Minor, Greece, and Italy. (Important centres of
+Initiation were formed in the Greek world in the Orphic and Eleusinian
+Mysteries. In the Pythagorean School of wisdom, lingered the effects of
+the great wisdom-teachings and methods of past ages. On his distant
+travels, Pythagoras had been initiated into the secrets of the most varied
+kinds of Mysteries.)
+
+But human life between birth and death in the post-Atlantean period had
+also an influence on the disembodied state after death. The more man's
+interests were fixed on the physical sense-world, the greater was the
+possibility of Ahriman gaining a hold upon the soul during earthly life
+and retaining his power of it after death. This danger was least among the
+peoples of ancient India, for during earthly life they had felt the
+physical sense-world to be an illusion, and thus had eluded the power of
+Ahriman after death. The danger for the primitive Persian peoples, who
+between birth and death had fixed their attention, with great interest,
+upon the physical sense-world was much greater. They would have largely
+fallen a prey to Ahriman's wiles had not Zarathustra pointed out,
+emphatically through his teaching concerning the Light of God, that behind
+the physical sense-world there exists the world of the Spirits of Light.
+In proportion to the ability of the people of this civilization to receive
+something into their souls out of the world of thought thus created, were
+they able to escape Ahriman's clutches during earthly life, and thereby
+elude him in the life after death, during which they were to be prepared
+for a new earth-life. The power of Ahriman in earthly life tends to make
+the physical sense-existence appear to be the only one, and thus to bar
+the way to any vista of a spiritual world. His power in the spiritual
+world leads man to complete isolation, and to the concentration of all his
+interest upon himself. Those who, at the time of death, are in Ahriman's
+power, are born again as egoists.
+
+It is now possible for occult science to describe life between death and a
+new birth as it is, provided the Ahrimanic influence has, to a certain
+degree, been overcome. It is in this sense that it has been described by
+the author in the first chapter of this book as well as in other writings.
+And it must be described in this way if that which can be experienced by
+man during this form of existence is to be visualized and if he has
+attained to purely spiritual perception for that which really exists. The
+degree to which the individual experiences this, depends upon the extent
+to which he has overcome the Ahrimanic influence.
+
+Man is approaching nearer and nearer to what it is possible for him to
+become in the spiritual world. How this progress is thwarted by other
+influences must however be clearly brought out in our consideration of the
+course of human evolution.
+
+During the Egyptian period Hermes taught the people to prepare themselves
+during earth-life, for communion with the Spirit of Light. But because at
+that time human interests, between birth and death, were already so
+constituted that it was only possible to a slight degree to see through
+the veil of the physical sense-world, therefore the spiritual vision of
+the soul after death was also clouded and the perception of the world of
+light remained dim.
+
+The obscuration of the spiritual world after death reached a climax in the
+souls who passed into the disembodied state out of a body belonging to the
+Greco-Roman civilization. During their earthly life they had brought to
+perfection the cultivation of physical sense-existence, and had thus
+condemned themselves to a shadowy existence after death. Hence the Greek
+felt life after death to be a shadowy existence, and it is not mere
+rhetoric but the realization of truth when the hero of that time, who is
+given up to the life of the senses, says, "Better a beggar on earth than a
+king in the realm of shades." All this was still more marked in those
+Asiatic peoples who had fixed their attention with veneration and worship
+on material images instead of on their spiritual archetypes. A large
+proportion of mankind was in this condition at the time of the Greco-Roman
+era of civilization. It can be seen how man's mission in post-Atlantean
+times, which consisted in the conquest of the physical sense-world, must
+necessarily lead to estrangement from the spiritual world. Thus greatness
+in one respect necessarily involves deterioration in another.
+
+Man's connection with the spiritual world was kept alive in the Mysteries.
+Through these the Initiates, in special states of the soul, were able to
+receive revelations from that world. They were more or less the successors
+of the guardians of the Atlantean oracles. To them was revealed what had
+been hidden through the influence of Lucifer and Ahriman. Lucifer
+concealed from man what had flowed from the spiritual world into the human
+astral body, without his co-operation, up to the middle of the Atlantean
+period. Had the etheric body not been partially separated from the
+physical body, man would have been able to experience within himself this
+part of the spiritual world as an inner revelation to his soul. As a
+result of Lucifer's encroachment, this could be done only in special
+states of the soul. At those times a spiritual world appeared to man in
+the guise of the astral. The corresponding spiritual beings manifested
+themselves in forms which embodied only the higher principles of the human
+being, and in those principles the symbols of their particular spiritual
+forces were astrally visible. Superhuman forms were manifested in this
+way.
+
+After the encroachment of Ahriman, still another kind of Initiation was
+added to this one. Ahriman concealed from man everything out of the
+spiritual world which would have appeared behind physical
+sense-perception, had he not interfered in human affairs from the middle
+of the Atlantean period onward. The Initiates of the Mysteries owed the
+revelation of what he had thus kept hidden, to the fact that they had
+developed within their souls all those faculties which man had attained
+since that time, beyond the degree necessary for physical
+sense-impressions. Thus there were revealed to them the spiritual powers
+lying behind the forces of nature. They could speak of the spiritual
+beings behind nature. The creative might of those forces acting in nature
+below man, was revealed to them. That which had been active since Saturn,
+Sun and the old Moon and had shaped man's physical, etheric and astral
+body as well as the mineral, plant and animal kingdoms, formed the
+contents of a certain kind of mystery-secrets,--namely those over which
+Ahriman held his hand. That which had formed the sentient-, rational-and
+consciousness-souls and which had been concealed from man by Lucifer, was
+revealed in a second kind of Mystery-secrets.
+
+But what the Mysteries could only prophesy was, that in time a man would
+appear possessing an astral body which, despite Lucifer, could become
+conscious of the light-world of the Sun-spirit through the etheric body,
+apart from any special condition of the soul. And the physical body of
+that human being must be of such a nature, that everything in the
+spiritual world would be revealed to him, which Ahriman is able to conceal
+from man up to the time of physical death. Physical death could bring no
+change into the life of such a being, that is to say, could have no power
+over it. The "Ego" so manifests in such a human being that the entire
+spiritual life is at the same time contained in his physical life. Such a
+being is the vehicle of the Spirit of Light, to whom the Initiate ascends
+from two directions, being led, under special conditions of the soul,
+either to the Superhuman Spirit or to the Being of the forces of nature.
+When the Initiates of the Mysteries foretold the appearance in the course
+of time, of such a human being, they were prophets of the Christ.
+
+A personality arose, as the special prophet of this coming manifestation,
+within a nation which possessed through natural inheritance the qualities
+of the peoples of western Asia, and through education the learning of the
+Egyptians--the Hebrew nation. This prophet was Moses. The influences of
+Initiation had entered so deeply into his soul that in certain states of
+consciousness the being who had undertaken in the regular course of the
+earth evolution to shape human consciousness from the Moon, was revealed
+to him. In thunder and lightning Moses realized not merely physical
+phenomena, but manifestations of this Spirit. At the same time the other
+kind of Mysteries had influenced his soul, so that he was able to
+distinguish, in astral vision, how the superhuman becomes human by means
+of the ego. Thus, from two directions, He Who was to come, was revealed to
+Moses as the highest form of the Ego.
+
+And in Christ the lofty Sun-spirit appeared in human form as the great
+ideal for human life on earth. At His coming, all mystery-wisdom had in
+some respects to take a new form. Up to that time this wisdom had existed
+exclusively for the purpose of enabling man to put himself into such a
+condition of soul in which he would be able to view the kingdom of the
+Sun-spirit as something _outside_ of earthly evolution. Henceforth it was
+the mission of Mystery-wisdom to make man capable of recognizing in the
+incarnated Christ the Primordial Being. From this Primordial Being man was
+enabled to understand the natural and spiritual worlds.(24)
+
+At the point in His life at which the astral body of Christ Jesus
+contained everything which it is possible for the Luciferian influence to
+conceal, He came forward as the Teacher of humanity. From that moment, the
+faculty was implanted in human earthly evolution for assimilating that
+wisdom whereby the physical goal of the earth may gradually be reached. At
+the moment when the Event of Golgotha was accomplished, human nature was
+endowed with another faculty, that by which Ahriman's influence may be
+turned into good. Henceforth man was able to take with him through the
+gate of death that which saves him from isolation in the spiritual world.
+What happened in Palestine was the central point, not only of human
+physical evolution but also of the other worlds to which man belongs; and
+when the "Mystery of Golgotha" had been accomplished, when the "death on
+the cross" had been suffered, Christ appeared in that world where souls
+sojourn after death, and set limits to the power of Ahriman. From that
+moment the region which the Greeks had called the "realm of shades" was
+illuminated by that flash of the Spirit indicating to its dwellers that
+light was to return. What had been gained for the physical world by the
+"Mystery of Golgotha" cast light also into the spiritual world.
+
+Up to this event post-Atlantean human evolution had been a time of ascent
+in the physical sense-world, but of descent as far as the spiritual world
+was concerned. Everything which flowed into the sense-world proceeded from
+what had been in the spiritual world from remote ages. Since the coming of
+Christ, those who attain to the Mystery of Christ are able to take with
+them into the spiritual world what they have won in the physical. And from
+the spiritual world it then flows back again into the earthly sense-world,
+since reincarnated souls, on re-entering earth-life, bring with them what
+the Christ-impulse between death and a new birth, has bestowed.
+
+What flowed into human evolution with the appearance of the Christ, acted
+in it like a seed. Only slowly can this seed mature. Only the smallest
+part of these profound new wisdom teachings, up to the present time, has
+reached down into physical existence. Christian evolution has just barely
+begun. During the successive periods of time following the appearance of
+the Christ, this Christian Evolution was able to reveal only so much of
+its inner essential nature as the humanity, the peoples of that time, were
+capable of receiving; only as much as they could grasp with their
+faculties of comprehension. The first form into which this essence of
+Christianity could be poured may be described as a comprehensive ideal of
+life. As such it was opposed to those forms of life which had been
+developed in post-Atlantean humanity. The conditions operating in human
+evolution since the repopulation of the earth in the Lemurian period have
+been described above. Accordingly, humanity can be traced back to
+different beings who, coming from other worlds, incarnated in the bodily
+descendants of the ancient Lemurians. The various races of man are a
+consequence of this, and the most diverse vital interests appeared in
+these reincarnated souls, as a result of their Karma. As long as all this
+was being worked out, there could be no ideal of "universal humanity."
+Human nature originated in unity, but earthly evolution up to the present
+time has led to division. In the figure of the Christ, we see an ideal
+which opposes all division, for in the man who bears the name of Christ
+there lives the lofty Sun-being from Whom every human ego is descended.
+The Hebrew nation still felt itself to be a nation, and each individual a
+member of that nation. When once the idea was grasped that in Christ-Jesus
+there lives the ideal Man who stands above all that tends to divide
+humanity, Christianity became the Ideal of an all-Embracing brotherhood.
+Above all individual interests and relations, the feeling arose in some
+that the innermost ego of all human beings is of the same origin. (In
+addition to all the earthly forefathers, the great common Father of all
+humanity appears. "I and the Father are one.")
+
+In the fourth, fifth, and sixth centuries after Christ, the era in which
+we are still living was being prepared in Europe. It was gradually to
+replace the fourth, or Greco-Roman civilization. It is the fifth
+post-Atlantean period. The races which, after many wanderings and varied
+fortunes, became the vehicles of this new civilization were descendants of
+those Atlanteans who had remained less affected than others by what had
+been going on meanwhile during the four preceding periods of civilization.
+They had not penetrated into the countries in which those respective
+civilizations took root. On the contrary, they had, in their way, handed
+on Atlantean forms of civilization. There were many among them who had
+retained in a high degree the inheritance of the ancient dim clairvoyance,
+the state described above as intermediate between sleeping and waking.
+Such people knew the spiritual world from their own experience, and could
+reveal to their fellow-men what takes place there. Thus there sprang up a
+great number of narratives of spiritual beings and events, and the
+national treasures of legends and sagas had their origin in spiritual
+experiences of this kind. For the dim clairvoyance lasted on, in many
+people, into times not far removed from the present. There were other
+people who, although they had lost clairvoyance, nevertheless developed
+the faculties they acquired for use in the physical sense-world in
+accordance with feelings and emotions which corresponded to clairvoyant
+experiences. And even the Atlantean oracles had their successors in the
+new civilization.
+
+There were everywhere Mysteries, but in them that Mystery of Initiation
+was most cultivated, which leads to the unveiling of that part of the
+spirit-world which Ahriman keeps hidden. The spiritual powers existing
+behind the forces of nature were here revealed. In the mythologies of
+European nations are contained the remnants of what the Initiates of these
+Mysteries were able to disclose to men. It is true that these mythologies
+also contain the other kind of mystery, although in a more imperfect form
+than that possessed by the Southern and Eastern Mysteries. Superhuman
+beings were also known in Europe, but they were seen to be in perpetual
+conflict with the associates of Lucifer. And the Light-God too was
+proclaimed, but in such a form that it was doubtful whether he would
+overcome Lucifer. On the other hand, these Mysteries were illuminated by
+the figure of the coming Christ. It was announced of Him that His kingdom
+would replace that of the other Light-God.(25)
+
+From such influences as these, there came about a cleavage in the soul of
+the people of the fifth epoch of civilization which still continues, and
+is manifest in most diverse phenomena. The soul had not retained, from
+ancient times a sufficiently strong attraction for spiritual things to
+enable it to hold fast the connection between the worlds of spirit and
+sense. The attraction existed only as a training of feeling and emotion,
+not as direct vision of the spiritual world. On the other hand, man's
+attention was more and more directed toward the world of the senses and
+its conquest; and the intellectual powers which had been awakened in the
+latter part of the Atlantean period, all those human powers of which the
+physical brain is the instrument, were concentrated upon the sense-world,
+and upon gaining knowledge of and mastery over it. Two worlds, so to
+speak, were developed within man: the one directed toward the life of
+physical sense; the other susceptible to the revelation of the spirit in
+such a way as to permeate with feeling and emotion even though lacking
+clairvoyant vision. The tendency to this cleavage of soul already existed
+when the teaching concerning the Christ was introduced into Europe.
+
+This message from the spiritual world was received into men's hearts, and
+permeated feeling and emotion; but it was not possible to bridge the gulf
+between this state of devotion and what human intelligence, concentrated
+on the sense-world, was learning in the sphere of physical existence. What
+is now known as the contradiction between external science and spiritual
+knowledge is simply a consequence of this fact. The Christian mysticism
+(of Eckhart, Tauler and others) is the result of Christianity becoming
+permeated with feeling and emotion. Science, occupied as it is exclusively
+with the world of sense and its results in life, is the consequence of the
+other tendency of the soul, and all achievements in the sphere of outer
+material civilization are entirely due to this divergence of tendencies.
+Since those human faculties, of which the brain is the instrument, were
+concentrated exclusively on physical life, they were able to reach that
+pitch of perfection which makes contemporary science, technical skill, and
+other forms of mental activity possible. Such a material civilization
+could originate only among the nations of Europe, for they are those
+descendants of Atlantean ancestors who converted their natural inclination
+toward the physical sense-world into faculties only when it had reached a
+certain degree of maturity. Previously they had allowed it to lie dormant,
+and had lived on what remained in them of the Atlantean clairvoyance and
+on the communications of their Initiates. While mental culture was
+outwardly almost entirely given up to these influences, in them ripened
+slowly the desire for the material conquest of the world.
+
+Now, however, the dawn of the sixth post-Atlantean era of civilization is
+already at hand. What is to arise at a certain time in human evolution has
+ripened slowly in the preceding age. The first beginnings of that which
+can even now be developed, is to be discovered in the thread which binds
+together the two tendencies of the human breast, material civilization and
+life in the spiritual world. To this end it is necessary, on the one hand,
+that the results of spiritual vision should be understood; and on the
+other, that in the observations and experiences of of the sense-world the
+revelations of the Spirit be recognized. The sixth civilization-epoch will
+bring to full development the harmony between the two.
+
+Herewith the studies in this book have reached a point where we may turn
+from the perspectives of the past to those of the future. But it will be
+better to precede the latter by a study of the Knowledge of Higher Worlds
+and of Initiation. Then, after this study and in connection with it, we
+shall be able to indicate in brief the outlook for the future, in so far
+as that can be done within the framework of this book.
+
+
+
+
+
+CHAPTER V. KNOWLEDGE OF THE HIGHER WORLDS
+
+
+At the present stage of evolution there are three possible conditions of
+soul in which man ordinarily lives his life between birth and death:
+waking, sleeping and, between the two, dreaming. The last-mentioned will
+be briefly dealt with in a later part of this book; for the moment we
+shall consider life simply as it alternates between its two main
+conditions--waking and sleeping. Before he can "know" for himself in higher
+worlds, man has to add to these two a third condition of soul.
+
+During waking life the soul is given up to the impressions of the senses,
+and to the thoughts and pictures that these evoke in it. During sleep the
+senses cease to make any impression, and the soul loses consciousness. The
+whole of the day's experience sinks down into the sea of unconsciousness.
+Let us now consider how it would be if man were able to become conscious
+during sleep, notwithstanding that all impressions of the senses were
+completely obliterated, as they are in deep sleep. Now would any memory
+remain to him of what had happened while he was awake. Would his soul find
+itself in a state of vacuity? Would it be incapable of having any
+experiences? This is a question that can only be answered if conditions
+like or similar to those under discussion can actually be brought about.
+If the soul is capable of experiencing anything, even when
+sense-activities and recollection of such activities are lacking, then
+that soul would, so far as the external world is concerned, be "asleep";
+and yet the soul would not be sleeping but awake to a world of reality.
+
+Now such a condition of consciousness can be attained if man makes these
+psychic experiences possible toward which occult science guides him. And
+everything that occult science tells us about those worlds beyond the
+sensible, has been found through such a condition of consciousness.
+
+In the foregoing parts of this book certain communications have been made
+concerning the higher worlds; and in the following pages, as far as is
+possible in a book of this kind, methods will be discussed whereby the
+state of consciousness requisite for such investigations may be acquired.
+This state of consciousness resembles that of sleep, in only one respect,
+namely: that through it, all outward sense activity ceases, and also all
+thoughts that might be aroused by the action of the senses, are
+obliterated. But although the soul has no power to experience anything
+consciously in sleep, yet it receives this power through this very state
+of consciousness. And through it a capacity for experiencing is awakened
+in the soul which in every day life can be awakened only through sense
+impressions. The awakening of the soul to this higher state of
+consciousness is called _Initiation_.
+
+The methods of initiation lead man away from the state of ordinary
+day-consciousness into such a soul activity as enables him to use his
+spiritual organs of perception. Like germs these organs lie dormant in the
+soul and must be developed. Now it may be that a person, at some
+particular moment of his earthly life, makes the discovery that these
+higher organs have developed within his soul without previous preparation.
+It is a kind of involuntary self-awakening. Such a person will become
+conscious of a change affecting his entire being; his soul's experiences
+will have been enriched beyond measure and he will find that no
+experiences of the sense-world can bring him such spiritual happiness,
+such soul satisfaction and inner warmth as that which now opens up to him,
+which no physical eye can see and no hand can touch. From the spiritual
+world strength and a sense of security in all situations in life, will
+flow into his will. There are instances of such self-initiation; but they
+should not give rise to the idea that the only right course is to wait for
+the coming of such self-initiation, and to do nothing toward bringing
+about initiation through regular training. We need not here give further
+space to the subject of self-initiation, since it may take place without
+regard to rules of any kind whatsoever.
+
+What we have to consider is how by training, one may develop those organs
+of perception, lying dormant in the Soul. Those who do not feel themselves
+especially impelled toward doing something for their own development may
+easily say that man stands under the guidance of spiritual powers, that
+such guidance should therefore not be interfered with, and that the
+moment, deemed by those powers to be the right one for revealing another
+world to the soul, should be awaited in patience. Indeed, persons who are
+of this opinion are inclined to consider it a kind of presumption, or
+unjustifiable desire for any one to interfere with the wisdom of such
+spiritual guidance.
+
+Those who think in this way will only change their opinion if some other
+mode of presenting the case makes a sufficiently strong impression upon
+them. If they were to say to themselves, "This wise guidance has endowed
+me with certain faculties, and it has done so, not that I should let them
+lie idle, but rather that I should use them. Indeed, the very wisdom of
+such guidance lies in the fact of its having placed in me the rudiments of
+those organs necessary for a higher state of consciousness. I can,
+therefore, rightly comprehend this guidance only when I regard it as my
+duty to do everything in my power that may serve to bring such rudimentary
+growths to their proper development." Should such thoughts make a
+sufficiently strong impression on the mind, scruples against training for
+the attainment of higher consciousness will disappear.
+
+There is, it is true, another scruple which may arise in the mind with
+regard to such schooling. A person may say to himself: "This development
+of the inner faculties of the soul means an invasion of man's most hidden
+sanctuary. It involves a certain change of the entire human being: the
+method for such a change cannot be worked out by any ordinary procedure of
+thought, for the manner in which the higher worlds are attained can be
+known only to those to whom the path has become visible by reason of
+experience. If, therefore, I turn to such an one, I am allowing him to
+exercise his influence over the innermost sanctuary of my soul." Any one
+given to this attitude of mind will hardly find it reassuring if the
+methods for bringing about a higher state of consciousness are imparted to
+him in book form. For it is not a question of receiving communications
+either verbally or from some person who, having the knowledge, has set the
+same down in a book to which we have access. Now there are people
+possessing knowledge of the rules for developing the spiritual organs of
+perception who are of the opinion that these rules ought not to be
+entrusted to a book. These people, for the most part, consider the
+communication of certain truths relating to the spiritual world as
+forbidden. But this view must be characterized as in a certain sense out
+of date in view of the present stage of human evolution. It is true that
+the communication of the rules referred to can be made only up to a
+certain point. Yet what is imparted leads so far that one who applies it
+to his soul-life makes such progress in knowledge that he is able to go on
+by himself. This way then leads onward in a manner of which a true idea
+can be gained only through what has been previously experienced. From all
+these facts, scruples may arise concerning the path of spiritual
+knowledge.
+
+These scruples however disappear when one clearly understands the
+essential nature of that course of development which is adapted to our
+age. Of this latter method of developing we shall speak here and other
+methods will be only briefly referred to.
+
+The method of training to be here discussed furnishes to him who has the
+will for a higher development, the means for accomplishing the
+transformation of his soul. Any questionable encroachment on the
+personality of the student would only then be possible, should the teacher
+proceed to carry out the change by methods of which the pupil was not
+conscious. But no true teacher of occult science in our day would make use
+of any such method, by which indeed, the pupil would be reduced to a blind
+tool. The teacher gives his pupil instructions as to the rules of conduct
+he is to pursue, and the pupil carries them out. At the same time, should
+the case seem to demand it, the teacher does not withhold the reasons
+justifying these rules of conduct.
+
+The acceptance of the rules, and their application by a person seeking
+spiritual development, need not be a matter of blind belief. Such a belief
+ought to be quite out of the question in this sphere. One who studies the
+nature of the human soul as far as it can be followed by ordinary
+self-observation, without occult training may, after accepting the rules
+recommended for spiritual training, ask himself, "How do these rules act
+upon the life of the soul?" This question may be satisfactorily answered
+previous to any schooling by an unbiased use of common sense. Before these
+rules are adopted, true conceptions may be gained as to the way in which
+they operate. The effect can be _experienced_ only during training, but
+even then the experience will always be accompanied by an understanding of
+the experience, if each step that is to be taken is tested by sound
+judgment. And in this age any true spiritual science will only suggest
+such rules for training as can be vindicated by sound judgment. For him
+who is willing to simply trust himself to such schooling and does not
+permit prejudice to drive him into _blind_ faith, all scruples will vanish
+and objections against a regular training for higher states of
+consciousness will no longer disturb him.
+
+Even such people as may have arrived at a state of inward maturity,--which
+sooner or later would lead to the self-awakening of these spiritual organs
+of perception--even for these, training is by no means superfluous. On the
+contrary it is especially adapted to them. For there are but few cases in
+which personal initiation does not have to travel along tortuous and
+devious ways, and training spares them the traversing of such by-paths,
+leading them forward in a straight line. In cases where such
+self-initiation comes to a soul, the reason is that the required degree of
+ripeness had already been attained in the course of previous incarnations.
+
+It may easily happen that such a soul possesses a certain dim intuition of
+its ripeness, and by reason of this very feeling may assume an attitude of
+disinclination toward training. A feeling of this kind may produce a
+certain degree of pride, which refuses to place confidence in a teacher.
+Now it can happen that a certain degree of soul development may remain
+hidden up to a certain age and only then reveal itself. But such schooling
+may be just the very means needed to call it forth. Should the person hold
+aloof from such training, it may happen that the power will remain dormant
+during that particular Life, and will only reappear in a later
+incarnation.
+
+The rising to a supersensible state of consciousness can only proceed from
+ordinary waking day-consciousness. It is in this consciousness that the
+soul lives prior to its ascent, and schooling will furnish the means to
+lead it out of this consciousness. The first steps which the schooling
+here under consideration prescribes, are such as can still be
+characterized as actions of the ordinary day-consciousness. It is just
+those quiet acts of the soul which are the most effective steps. This
+requires that the soul should give itself up to definite perceptions and
+these perceptions are such as are able by their very nature to exercise an
+awakening influence upon certain hidden faculties of the inner nature of
+man.
+
+They thereby differ from those perceptions of waking day-life, whose
+purpose is to portray external objects. The more faithfully they present
+these things, the truer they are. It is, indeed, in accordance with their
+nature that they should be true in this sense, but this is not the mission
+of those perceptions which the soul is to consider, when in pursuit of
+spiritual training; and they are therefore so formed as not to present
+anything external, having rather within themselves the power to act upon
+the soul. The best percepts for the purpose are the emblematic or symbolic
+ones. Yet other percepts may be used. For it does not depend at all on
+what the percepts contain, but solely on the fact that the soul puts forth
+all its powers in order not to have anything in the consciousness except
+the one percept in question. Whereas, in ordinary life, its forces are
+divided among many things and perceptions change rapidly, the important
+point in spiritual training is the concentration of the whole inner life
+upon one single perception. And this perception must be voluntarily
+brought to the centre of one's consciousness. Symbolic perceptions are
+better than those which reflect outer objects or events, because the
+latter are related to the outer world, and the soul has to depend less on
+itself than in the case of symbolic perceptions, formed by its own inner
+energy. The chief object at which to aim is the _intensity_ of the force
+to be exercised by the soul. It is not what is before the soul that is
+essential, but the greatness of the effort and the length of time spent
+concentrating upon one perception. Strength ascends from unknown depths of
+the soul, from which it is drawn up by concentration on one perception.
+Occult science contains many such perceptions, all of which have been
+proven to possess the power alluded to above.
+
+One gains a comprehension of this immersion or sinking down into a percept
+by calling the Memory-Concept before the soul. Say, for instance, that we
+allow the eye to rest on a tree, and then turn away from the object so
+that it is no longer presented to our sight; we shall, nevertheless, be
+able to retain the image of the tree in the soul. Now this image or
+perception of the tree which we have when it is no longer in sight, is a
+recollection of the tree. Then assume that this recollection is retained
+in the soul, and the soul reposes, as it were, in this recollection,
+taking care to exclude all other perceptions from the memory. The soul
+then dwells in that memory-concept of the tree, and we then have to do
+with the immersion of the soul into a concept. Yet this concept is the
+image of an actual thing perceived through the senses. If however, of our
+own free will, we take such images into our consciousness, gradually the
+effect desired will be attained.
+
+One example of meditation based upon a symbolical concept will now be
+placed before the reader. Such a concept must first be built up in the
+soul, and this may be done in the following manner. Let us think of a
+plant, calling to mind how it is rooted in the ground, the way in which
+leaf after leaf shoots forth, until finally the blossom unfolds. And then
+let us imagine a human being placed beside this plant, and let us call up
+in our soul the thought that he has qualities and characteristics which,
+when compared with those of the plant, will be found to be more perfect.
+We dwell on the fact that this being is able to move here and there,
+according to his will and his desires, while the plant remains stationary,
+rooted in the soil.
+
+But now let us also consider: Yes, man is certainly more perfect than the
+plant; but on the other hand, I find in him qualities which I cannot
+perceive in the plant and through the lack of which, the plant appears
+more perfect than man in certain respects. Man is filled with passions and
+desires and these govern his conduct. With him we can speak of sin
+committed by reason of his impulses and passions, whereas in the plant, we
+see that it follows the pure laws of growth from leaf to leaf, and that
+the blossom without passion opens to the chaste rays of the Sun. So we can
+see that man possesses a certain perfection beyond the plant, but that on
+the other hand he has paid for this perfection by admitting into his being
+inclinations, desires and passions in addition to the pure forces of the
+plant. And then we call to mind the green sap flowing through the plant,
+and think of it as the expression of the pure and passionless laws of
+growth. And then again, we call to mind the red blood as it courses
+through the veins of man, and we recognize in it an expression of man's
+instincts, his passions and desires. Let a vivid picture of all this arise
+in our souls. We then think of man's faculties of development; how he can
+purify and cleanse his inclinations and passions through his higher soul
+faculties. We think how through this process something that is low is
+destroyed in these inclinations and passions which thereby are born upon a
+higher plane. Then we may be able to think of the blood as the expression
+of these purified and cleansed inclinations and passions.
+
+Now we gaze in spirit on the rose and say to ourselves: "In the red sap of
+the rose is the erstwhile green sap of the plant--now changed to
+crimson--and the red rose follows the same pure, passionless laws of growth
+as does the green leaf." Thus the red of the rose may offer us a symbol of
+a kind of blood which is the expression of cleansed impulses and passions,
+purged of all lower elements, and resembling in their purity the forces
+working in the red rose. Let us now try not only to assimilate such
+thoughts within our reason, but also let them come to life within our
+feelings. We can experience a blissful sensation when contemplating the
+purity and passionless nature of the growing plant. We can awaken the
+feeling within us how certain higher perfections must be paid for through
+the acquisition of passions and desires. This, then, can change the
+blissful sensation previously experienced into a serious mood: and then
+only can it stir within us the feeling of liberating happiness, if we
+abandon ourselves to the thought of the red blood that can become the
+carrier of inner pure experiences, like the red sap of the rose. The
+important point is that we should not look coldly and without feeling upon
+these thoughts which serve to build up such a symbolical concept. After
+dwelling for a time upon the above mentioned thoughts and feelings, let us
+try to transmute them into the following symbolical concept. Let us
+imagine a black cross. Let this be the symbol for the destroyed lower
+element of our desires and passions and there where the beams of the cross
+intersect, let us imagine seven red radiating roses arranged in a circle.
+Let these roses be the symbol for a blood that is the expression of
+cleansed and purified passions and desires.(26)
+
+Now we must call up this symbolical concept before our soul just as has
+been described in the case of a memory-concept. Such a concept has an
+awakening power if one abandons oneself to it in inner meditation. One
+must try during this meditation to exclude all other concepts. Only the
+described symbol must float before the soul as vividly as possible.
+
+It is not without significance that this symbol has been introduced, not
+merely as an awakening percept, but because it has been constructed out of
+certain perceptions concerning plants and man. For the effect of such a
+symbol depends upon the fact of its being put together in this definite
+manner, before employing it as an instrument for meditation. Should it be
+called up without a previous process of construction such as has here been
+delineated, the picture must remain cold and will be far less effective
+than if it had by previous preparation gathered force with which to give
+warmth to the soul. During meditation, however, one should not call up in
+the soul all the preparatory thoughts, but merely allow the life-like
+image to float before one's mind and at the same time permit those
+feelings which are the result of these preparatory thoughts to vibrate
+with it. Thus the symbol becomes a sign, co-existent with the inner
+experience. And it is the dwelling of the soul in this experience that is
+the active principle. The longer one can do this, without admitting
+disturbing impressions, the more effective will be the whole process.
+
+It is well, however, in addition to the time used in meditation itself, to
+repeat the building up of the image through the feelings, as described
+above, so that the corresponding sensation may not pale.
+
+The greater the patience brought to bear in performing these acts of
+repetition, the more effective becomes this image for the soul.(27)
+
+Such a symbol as has just been described represents no external object or
+being evolved by nature, but for this very reason it possesses an
+awakening power for certain inner faculties. It is true, someone may raise
+the objection: certainly the "whole" as a symbol, does not exist in
+nature; yet all its details are borrowed from nature, the black color, the
+roses, etc. It can all be observed through the senses. He who is troubled
+by such objections, ought to consider that it is not the images of these
+sense perceptions that awaken the higher faculties of the soul, but that
+this result is produced purely by the manner in which these details are
+combined. And this combination does not then picture something that exists
+in the sense-world.
+
+A symbol was chosen as an example to show the process of effective
+meditation of the soul. Many symbols of this kind are used in occult
+training and are built up according to varying methods. Certain sentences,
+formul�, and single words can also be given as subjects for meditations,
+and in every case the means used will have the same object, namely: to
+detach the soul from sense-impressions and to stimulate it to an activity
+in which the impressions of the physical senses play no longer any part
+and in which the unfoldment of inner latent soul capacities becomes the
+essential.
+
+There are, however, also meditations based exclusively upon feelings,
+sensations, etc., and these are especially effectual. Let us, for
+instance, take the feeling of joy. In the normal course of life the soul
+experiences pleasure when there exists an outer stimulus to pleasure. If a
+healthily constituted soul perceives some act performed by a person,
+indicative of the doer's goodness of heart, then the soul will assuredly
+feel pleasure and joy at such an act. But the soul is able to reflect upon
+such an act, and can say to itself that an act done from sheer kindness of
+heart is one in which the doer is following the interests of his
+fellow-creatures rather than his own, and such an act may be called
+ethically good. But the soul can lift itself above the perception of any
+particular case in the outer world which has given it joy or pleasure, and
+instead may arrive at a general concept of kindness. It can for instance,
+think of kindness coming into existence through one soul making the
+interests of others his own. And the soul can then experience joy over the
+ethical idea of kindness. Therefore, the joy is then not over this or that
+event of the sense-world, but it is the joy over the idea as such. If the
+student now tries for some time to let this joy come to life within his
+soul, then this is a meditation on a feeling, on a sensation. It is then
+not the idea which is the active principle in the awakening of the inner
+soul faculties, but the sustained dwelling upon that feeling within the
+soul which has not been caused by merely a single external impression.
+
+Occult science being in a position to penetrate far deeper into the being
+of things than can be done by ordinary perception, the teacher will be
+able to indicate to the pupil feelings and sentiments which are still more
+powerful as awakening agents for the unfolding of the soul's faculties
+when used as subjects of meditation. Yet, necessary as this will be for
+the higher degrees of training, it should be remembered that energetic
+meditating upon subjects, such as kindness of heart may carry the student
+very far on his way.
+
+Since the natures of human beings differ, special methods of training are
+effective for particular individuals. As to the duration of time to be
+devoted to meditation, we may remind the student that the greater the
+length of time during which he can meditate uninterruptedly, the stronger
+will be the effect. But every excess in these matters should be avoided.
+There is, however, a certain inner discretion, resulting from these
+exercises themselves which teaches the pupil to keep within due bounds in
+this regard. Those who pursue their studies in occult science under the
+personal guidance of a teacher will receive from him precise instruction
+and advice in these particulars. Nevertheless, it must be emphatically
+understood that only experienced occultists are in a position to impart
+such advice.
+
+Such exercises in meditation will generally require practice for some time
+before the student can become aware of any result. What is essential to
+occult science is patience and perseverance. He who is unable to awaken
+these two qualities within himself and who cannot continually practice his
+exercises in quietude, so that patience and perseverance are always the
+predominant note in his soul-life, cannot attain very great progress. From
+what has been said above, the reader will have gathered that meditation is
+a means of acquiring knowledge of the higher worlds, but he will also see
+that not just any percept whatsoever, taken at random, is productive of
+this result, but only those of the kind before-mentioned.
+
+The path here indicated leads in the first place to what is called
+imaginative knowledge, and this is the first step toward the higher
+knowledge. Knowledge, dependent upon sense-perceptions and upon the
+working up of such perceptions by reason, which is sense-bound, is, to use
+the occult term, known as "objective cognition." Beyond this are higher
+degrees of knowledge, the imaginative stage being, as we have said, the
+first. Now the term "imaginative" can cause confusion in the minds of
+some, to whom "imagination" stands only for "imaginings"--that is concepts
+that lack reality. In occult science, however, "imaginative" cognition
+must be understood to be that kind of cognition which results from a
+supersensible state of consciousness of the soul. The things perceived in
+this state of consciousness are spiritual facts, and spiritual beings, to
+which the senses have no access, and--since this condition of the soul is
+caused by meditating upon symbols, or "imaginations"--the sphere to which
+this condition of higher consciousness belongs may be termed the
+imaginative world, and the knowledge relating to it, imaginative
+knowledge. "Imaginative" stands, therefore, in this sense, for that which
+is "actual" in a higher sense than are the facts and beings of physical
+sense-perception.
+
+A very natural objection to the use of the symbolic pictures here
+characterized is that they arise from a dreamy thinking and an arbitrary
+imagination, and might therefore have doubtful consequences. But any such
+doubts are unjustified in regard to the symbols given by true occult
+schools. For these symbols are chosen in such a way that they can be
+looked at quite apart from their connection with outer sense reality, and
+their value is to be found exclusively in the power with which they work
+upon the soul when it turns its attention wholly away from the outer
+world, when it suppresses all sense-impressions and shuts out every
+thought to which it might be stimulated from without. The process of
+meditations is best demonstrated by comparison with sleep. In one respect
+it is like the state of sleep; in another, the exact opposite of it. It is
+a sleep which when compared to the day-consciousness, represents a higher
+state of being. The point is that by concentration on the given conception
+or image, the soul is obliged to call up much stronger forces out of its
+own depths than it uses in ordinary life or knowledge. Its inner activity
+is thereby enhanced. It becomes detached from the body, as it does in
+sleep; but instead of passing, as in the latter case, into
+unconsciousness, it experiences a world it did not know before. Although
+as regards detachment from the body this condition may be compared with
+sleep, yet it is such that, compared with ordinary waking consciousness,
+it may be characterized as a more intense waking state. By this means the
+soul learns to know itself in its true, inner, independent being. But in
+ordinary life, owing to the weaker development of its forces, it is only
+with the help of the body that the soul arrives at self-consciousness.
+Therefore it does not experience itself but merely sees itself in that
+image which--like a kind of reflection--is traced, by the physical body (or,
+properly speaking, by its processes).
+
+These symbols built up in the manner above described are not as yet
+related to anything real in the spiritual world, but they serve to detach
+the human soul from sense-observations and from that instrument, the
+brain, to which the reason is at first fettered. This detachment is not
+effected until man is able to feel: "I am now perceiving something by
+means of powers for which neither my senses nor my brain serve as the
+instruments"; and the first thing man thus experiences is a liberation
+from the organs of sense. He is then able to say to himself: "My
+consciousness does not vanish when I cease to take cognizance of
+sense-perceptions and ordinary reasoned thought; I can lift myself out of
+those conditions and then feel myself as a being alongside of that which I
+was before"--and this is the first purely spiritual experience; the
+perception of a psycho-spiritual Ego-being. This has arisen as a new self
+out of that self which is linked to the physical senses and physical
+reason only.
+
+Had this detachment from the world of the senses and from the reason been
+effected without meditation, the person would have lapsed into the
+nothingness of the unconscious state. This psycho-spiritual being was our
+possession prior to meditation also, but it then lacked the organs for
+perception of the spirit-world; and it might, indeed, have been compared
+to the physical body without the eye to see--the ear to hear. The strength
+thus employed in meditation has, in fact, been the creative means by which
+these psycho-spiritual organs have been formed out of a previously
+unorganized psycho-spiritual being. But this which man thus creates for
+himself is also the first thing to be perceived by him. The first
+experience is therefore in a certain sense, a kind of "self-perception."
+It belongs to the nature of spiritual training that the soul, through the
+self training which it gives itself at this point of its development,
+becomes fully conscious that the first thing it perceives in the world of
+imaginative forms, which appear as a result of the exercises described, is
+itself. It is true that these images make their appearance as a new world,
+but the soul must recognize that they are, however, at first nothing but
+the reflection of its own being, which has been strengthened by exercises.
+And it must not only recognize this by correct reasoning, but must have
+arrived at such a cultivation of the will that it is able at any time to
+put away and obliterate the images from the consciousness.
+
+The soul must be able to act with complete independence within these
+images. This is part of true spiritual training at this stage. If it could
+not do this, it would be in the same position, in the sphere of spiritual
+experiences, as a soul in the physical world which, on looking at an
+object, has its attention so arrested by it that it cannot look away. An
+exception to this possibility of obliteration is formed by a group of
+inner imaginative experiences which should _not_ be extinguished at this
+stage of spiritual training. They correspond to the inmost kernel of the
+soul's being, and the occult student recognizes in those images that which
+forms the very essence of his being which passes through the various
+repeated earth lives. At this point the knowledge of repeated earth lives
+becomes an actual experience. In relation to everything else the
+before-mentioned independence of experience must prevail. And only after
+acquiring the faculty of obliterating experiences, is the spiritual outer
+world really approached. What is obliterated returns in another form, and
+is experienced as a spiritual outer reality. One feels that out of
+something indefinite one grows psychically into something definite. From
+this self-perception, one must then proceed to the observation of a
+psycho-spiritual outer world. This comes to pass when we can order our
+inner experience after the manner to be indicated in the following pages.
+
+At first, the soul of the occult student is feeble in all that appertains
+to a perception of the psycho-spiritual world; and he will therefore need
+all the inner energy he can summon in order, while meditating, to hold
+firm the symbols or other concepts which he has built up from the impulses
+of the sense-world. Should he, however, desire to attain to an actual
+observation of the higher world, he will not alone have to maintain his
+hold on these, he must also, after having done this, be able to remain in
+a condition in which not only no influences of the outer sense-world can
+affect the soul, but in which also the images above characterized shall
+have been effaced from his consciousness. Only now can that which has been
+previously formed by means of meditation enter the plane of his
+consciousness. The important point is that there should be at this stage
+sufficient soul force to spiritually perceive that which has thus been
+formed through meditation, so that it may not elude the observer's
+attention, as is always the case if this inner energy is still
+insufficiently developed.
+
+That which is here evolved as a psycho-spiritual organism and which should
+be comprehended through self-perception, is delicate and subtle. The
+disturbing influences of the outer sense-world, however one may try to
+exclude them, are nevertheless great. It is not merely a question of those
+disturbances to which we are able to pay heed, but far more of those which
+in ordinary life are ever eluding our notice. But it is just through the
+very nature of man that a transitory condition in this respect becomes
+possible. What the soul, in its waking state, was powerless to effect,
+owing to the disturbances of the physical world, it is capable of
+achieving during sleep. One who gives himself up to serious meditation
+will, with the proper attention, become aware of a certain change in his
+sleep. He will feel that while sleeping, he is yet not quite asleep, but
+that his soul has times when, although asleep, still it is, in a certain
+way, active. During these conditions, nature wards off the influences of
+the outer world which the waking soul is not yet able to keep away of its
+own strength. When, however, the meditation exercises have taken effect,
+the soul, during sleep, detaches itself from unconsciousness, and becomes
+aware of the psycho-spiritual world. This can happen in two ways: the
+person may, while asleep, become aware that is is in another world, or he
+may, after awakening, remember that he has been in another world. But the
+former of these two feelings requires the greater degree of inner energy,
+for which reason the second is the more common among beginners in occult
+training. But it may gradually come to pass that the student will become
+aware of having been during the entire time of sleep in this other world,
+only emerging therefrom when he awakes. And his memory of beings and facts
+connected with this other world will become ever more and more distinct,
+thus showing that in one form or another he has now entered upon what one
+may call continuity of consciousness. (The continuation of consciousness
+during sleep.)
+
+Still, for this to be so, it is not necessary that man's consciousness
+should _always_ continue during sleep. Much will already have been
+attained in the matter of the continuity of consciousness should the
+person, whose sleep is in general like that of the ordinary individual,
+have certain periods during his sleeping hours when he is aware of being
+in the psycho-spiritual world; or if, on awakening, he is able to remember
+such a condition of consciousness. It should, however, be borne in mind
+that what is here described is to be understood only as a transition
+state. It is well to pass through this state as a part of training; yet it
+should not be imagined that any conclusive views concerning the
+psycho-spiritual world may be gained from this transition state, for in
+this condition the soul is uncertain, and unable as yet to rely upon its
+own perceptions. But through such experiences the soul gathers ever more
+strength enabling it also during waking hours to ward off the disturbing
+influences of the physical outer and inner world and thus to attain
+psycho-spiritual observation. Then impressions through the senses no
+longer reach the soul; brain-fettered reason is silent and even the image
+of the meditation, through which one has only prepared oneself for
+spiritual vision, has been dropped from consciousness. Whatever is given
+out through occult science in this or that form should never originate in
+any psycho-spiritual observation other than that which is made with fully
+waking consciousness. The first experience is one in which the student can
+say to himself: Even should I now disregard everything that can come to me
+through impressions from the outer physical world, still I look upon my
+inner being not as upon one in which all activity has ceased, but I look
+upon a being which is self-conscious in a world of which I know nothing as
+long as I permit myself to be governed only by the impressions of ordinary
+reason and of the senses. The soul at this moment has the sensation that,
+in the manner described above, it has given birth to a new being as its
+own essential soul-kernel. And the being possesses totally different
+qualities from those which were previously present in the soul.
+
+The second experience of the soul is one in which man has his former
+being, like a second independent one, alongside of himself. That which had
+up to this time been imprisoned, evolves now into something we are able to
+confront; we feel, in fact, at certain times outside of what we have been
+accustomed to regard as our own being, as our own ego. It is as though one
+now lived in two egos,--one, which we have hitherto known; the other, a
+newly born being, superior to the first,--and we become aware that the
+former ego acquires a certain independence in its relationship to the
+second, just as the physical body has a certain measure of freedom in its
+relation to that first ego.
+
+This is an event of great importance, for through it man comes to know
+what it means to live in that world which he has been endeavoring to reach
+by means of training. It is this second, this new-born, ego which can be
+led to cognizance of the spiritual world, and in it can be developed that
+which has as much significance for the spiritual world as our sense organs
+have for the physical world of the senses. Should this development have
+attained to the requisite degree, the student will not only be aware of
+himself as a new-born ego, but he will recognize the spiritual facts and
+entities around him, just as he perceives the physical world through the
+action of his physical senses; and this is a third important experience.
+
+To meet properly this stage of spiritual training one must take into
+account that with the strengthening of the forces of the soul a degree of
+self-love and egoism appears with such intensity as is quite unknown in
+the ordinary life of the soul. It would be a mistake for anyone to think
+that it is only a case of ordinary self-love at this point. Self-love
+becomes so strong at this stage of development that it acquires the
+strength of a nature-force within the soul, and a vigorous training of the
+will is necessary in order to conquer this powerful egoism. This training
+of the will must go hand in hand with the rest of the spiritual training.
+A strong inclination exists to feel absolutely happy in a world which we
+have gradually created for ourselves. And we must be able to obliterate,
+in the manner above described, that to which we have previously devoted
+ourselves with all our powers. We must efface _ourselves_ in the
+imaginative world we have reached. But this effacement is opposed by the
+strongest impulses of egoism.
+
+The idea might easily arise that the exercises in spiritual training are
+something merely external which have no connection with the moral
+development of the soul. In this connection it must be said that the moral
+force necessary for the conquest of egoism, as described, cannot be gained
+unless the moral condition of the soul is brought to a corresponding
+stage. Progress in spiritual training is unthinkable unless moral progress
+takes place at the same time. The conquest of egoism is impossible without
+moral force. All talk of spiritual training not being at the same time
+moral training is certainly contrary to fact.
+
+Only he who passes through such an experience might advance the following
+objections: how can one be sure to be dealing with actualities, and not
+with mere fancies, visions or hallucinations, when he thinks he is having
+spiritual perceptions? Now the matter lies thus: every person, who has
+been systematically trained and who has arrived at the stage already
+characterized, will be in a position to note the difference between his
+own percept and a spiritual reality, just as well as a man endowed with
+sound sense knows the difference between the percept of a bar of hot iron
+and the actual presence of such a bar that he touches with his hand. The
+difference is determined by experience and by nothing else; and in the
+spiritual world, too, life is the touchstone. Just as we know that in the
+world of the senses an imagined bar of iron, however hot, will burn no
+one's fingers, so does the trained occultist know whether he is passing
+through a spiritual experience merely in his imagination or whether his
+awakened spiritual organs of perceptions are impressed by actual facts or
+beings. The precautions to be taken during schooling, in order that the
+student may not fall a victim to such delusions will be dealt with in the
+following pages.
+
+It is of the greatest importance that the student should have attained to
+a certain very definite condition of the soul when the consciousness of
+the new-born ego commences. For through his ego, man is the ruler of his
+sensations, feelings, and conceptions, his impulses, desires, and
+passions. Observations and percepts cannot be left in the soul to follow
+their own devices; they must be regulated according to the laws of
+thought. And it is the ego, as it were, that controls these thought-laws,
+and by means of them brings order into the life of perception and thought.
+
+It is similar with regard to desires and passions, inclinations and
+impulses. The fundamental ethical laws become the guides of these forces
+of the soul, and by reason of the moral judgment, the ego becomes the
+soul's guide within this domain. Now if a person detaches a higher ego
+from his ordinary ego, the latter becomes to a certain extent independent.
+That much life-power is now taken away from it as is needed for the use of
+that higher ego. But let us consider the case of a person who has not, as
+yet, developed certain ability and firmness in exercising the laws of
+thought and in the power of judgment, but who nevertheless desires to
+bring about the birth of his higher ego. He will be able to leave to his
+ordinary ego only as much thought capacity as he has previously developed.
+If the amount of well-ordered thinking is insufficient, then the ordinary
+ego which has now become independent, will certainly fall victim to
+confused, disordered, fantastic thoughts and judgment, and moreover, since
+in such a case the new-born ego must inevitably be weak also, the
+disordered lower ego will gain the upper hand, and the person will lose
+his ability for balanced judgment. Had he developed sufficient capability
+and firmness in logical thinking, he might have calmly left his ordinary
+ego to go its own way.
+
+In the ethical sphere it is precisely the same. Should a person not have
+attained firmness in the matter of his moral judgment, should he not have
+become sufficiently master over his inclinations, impulses, and passions,
+he will then render his ordinary ego independent while in a condition in
+which it will be overwhelmed by all these soul forces. It may then happen
+that the person will become worse through the birth of his higher ego than
+he was before. Had he waited to bring about this birth until he had
+sufficiently developed his ordinary self, attaining firmness in the matter
+of ethical judgment, stability of character, and depth of conscience, he
+would then have been in a position to have all these virtues left within
+that first ego when the birth of the second came about. Neglecting to do
+so, however, lays him open to the danger of losing his moral balance,
+which under the right course of training cannot happen.
+
+Two things must here be borne in mind. First, that the facts above related
+should be taken as seriously as possible; secondly, that, on the other
+hand, they should in no way deter one from entering upon such training.
+
+Anyone who has the firm intention of doing all in his power that may give
+confidence to the first ego in the execution of what it has to fulfil,
+need never be dismayed when the second ego becomes detached as the result
+of such spiritual training. Yet he must remember that the power of
+self-delusion in man is very great with regard to the belief that he has
+now reached the stage of "ripeness" for any special thing.
+
+During the spiritual training here described the student develops his
+thought-life to such an extent that he is not exposed to dangers which are
+often thought to be connected with training. This cultivation of thought
+brings about all the inner experiences that are necessary, but causes them
+to be so enacted that the soul lives through them without any injurious
+shocks. Without an adequate development of thought, these experiences may
+produce a feeling of great uncertainty in the soul. The method here
+emphasized calls forth experiences in such a way that they may produce all
+their effect and yet not cause serious shocks. By developing the life of
+thought the student becomes more of a _spectator_ of the experiences of
+his inner life, whereas without such thought-development he is in the very
+midst of the experience and is shaken by all the shocks incidental to it.
+
+Systematic training points out certain qualities which the student must
+acquire by means of exercises, in order to find the way to the higher
+worlds and especial stress is laid on the following,--control of the soul
+over its thoughts, its will, and its feelings. The manner in which this
+control is acquired through exercise has a dual aim. On the one hand, the
+soul by this practice acquires a firmness, reliance, and balance, which
+will not forsake it even after the birth of the second ego; and on the
+other hand, this latter ego is provided with strength and inner fortitude
+for its journey.
+
+What is required is that man's thinking power shall in all domains conform
+to facts. In the physical world of the senses, life is the great teacher
+of the human ego with regard to reality. Were the soul to allow its
+thoughts to roam aimlessly hither and thither, it would soon be corrected
+by life, unless it were willing to enter into combat with it; the soul
+must conform its thoughts to the facts of life. Now, when man leads his
+thoughts away from the world of the physical senses, he misses the
+corrective influence of this latter. If his thought is not able to be its
+own mentor, it will be as unsteady as a will-o'-the-wisp. Consequently,
+the student's thought must be exercised in such a way that its course and
+object are self-determined. Inner firmness and a capacity to concentrate
+strictly on one object: this is what such thinking must of itself
+engender. And for this reason the thought exercises should not be
+concerned with complicated objects or those foreign to life, but should,
+on the contrary, deal with those that are simple and familiar. Any one who
+succeeds in fixing his mind, over a period of several months and for a
+space of at least five minutes a day, on such ordinary objects as a pin or
+a lead pencil, excluding for the time being all other thoughts not
+concerned with the object under contemplation, will have accomplished much
+in the right direction. (A new article may be chosen each day, or the same
+one adhered to for the space of several days.)
+
+Even those who feel themselves to be "thinkers" need not despise this
+method of preparing themselves for occult training, because by fixing the
+attention for a time upon a really familiar object one may be sure that he
+will be thinking in accordance with facts, and one who asks himself the
+questions: "What are the constituent parts of a pencil?" "How are these
+materials prepared?" "How are they afterwards put together?" "When were
+pencils invented, etc.?" will surely be adapting his perceptions to
+realities more than he who meditates on the descent of man, or asks
+himself what life is.
+
+Simple thought exercises prepare us better for an adequate concept of the
+world in its Saturn, Sun, and Moon stages of development than those based
+on learned and complicated ideas. For the important thing is not at all
+just to think, but to think in conformity with facts by means of an inner
+force. Once one has been trained to accuracy by means of an obvious,
+physical sense process, the desire to think in conformity with facts will
+have become habitual, even if thought does not feel itself under the
+control of the physical sense-world and its laws; we then lose the
+tendency to let our thoughts drift about aimlessly.
+
+And as in the world of thought, so in the realm of the will, the soul must
+become the ruler. In the physical sense-world it is life that rules. It
+urges upon man this or that as a necessity, and the will feels itself
+constrained to satisfy these same wants. In following higher training, man
+must accustom himself to obey his own commands strictly, and those who
+acquire this habit will feel less and less inclined to desire what is of
+no moment. All that is unsatisfying and unstable in the life of the will
+comes from the desire for things of the possession of which we have formed
+no distinct concept. Discontent such as this may, when the higher ego is
+desirous of emerging from the soul, throw that person's whole inner life
+into disorder; and it is a good exercise to give oneself for the space of
+several months some command to be carried out at a specified time of day:
+"To-day, at this or that particular hour, you will do this or that thing."
+Thus we gradually become able to command the time at which a thing is to
+be done and the manner in which it is to be performed, so as to admit of
+its being accomplished with utmost exactitude. Thus we lift ourselves
+above the bad habit of saying, "I should like this," and "I want the
+other," while exercising no thought of the possibility of its
+accomplishment.
+
+In the second part of _Faust_, Goethe puts the following words into the
+mouth of a seeress: "Him I love who craves the impossible," and Goethe
+himself, in his "Prose Proverbs," says: "To live in the idea means
+treating the impossible as though 't were possible."
+
+Such sentiments must not be put forward as objections against what has
+here been stated, for the demands made by Goethe and his seeress (Manto)
+can be fulfilled only by those who have first educated themselves through
+desire for that which is possible, and have in so doing, arrived at being
+able, by means of their strong "will," to treat the "impossible" in such a
+manner that through their willing it becomes transformed into the
+possible.
+
+A certain equanimity should pervade the soul of the occult student
+concerning the world of feeling. And to attain this result, it is
+necessary that the soul should have mastery over the expressions of joy
+and sorrow, pleasure and pain. But it is just concerning the acquisition
+of this faculty that some prejudice might arise: one might be afraid of
+becoming dull and indifferent if he does not "rejoice with them that do
+rejoice, and weep with them that weep." Yet this is not what is meant.
+What is pleasurable _should_ rejoice the soul, and sorrow _should_ give it
+pain, but what the soul is to learn to achieve is control over the
+expression of joy and sorrow. If that is his aim, the student will become
+aware that, far from becoming "dull and unsympathetic," he will be growing
+all the more receptive to the joy and sorrow around him. But it is true
+that the student will here find that he needs to watch himself carefully
+for a considerable time to be able to acquire the faculty indicated. He
+must be careful to see that he partakes of pain and pleasure to the full,
+yet without so giving himself up to either that he gives involuntary
+expression to it. It is not justified sorrow that should be suppressed,
+but the involuntary weeping; not the revulsion against a mean act, but the
+blind raging in anger; not the precaution against danger, but the
+senseless "being afraid," etc.
+
+It is only by means of such exercises that the occult student can gain the
+inner calmness of soul necessary in order that, at the birth of the higher
+ego, the soul may not find itself as a kind of double, leading a second
+and unhealthy life alongside of the higher self. It is especially in these
+matters that we should not yield to self-deception. Some people may be of
+the opinion that they already possess in everyday life a certain degree of
+equanimity, and that they therefore stand in no need of such exercises;
+yet it is especially those who doubly need them. For it is quite possible
+to remain equable when surveying the things of this life, and then when
+ascending into the higher world to show evidences of a want of equanimity
+all the greater because it had only been held in check. For it should be
+emphatically understood that in the matter of occult training it is not so
+much a question of what we may already seem to possess, but of carefully
+and regularly practicing what we need. Contradictory as this phrase may
+appear, it is nevertheless true that though life may have trained us to
+this or to that, the qualities to serve us in occult training are those
+that we have acquired for ourselves. Should life have rendered us
+excitable, we must train ourselves to conquering this trait; yet if life
+has engendered in us equanimity, we should so rouse ourselves by our own
+efforts that the soul may be capable of responding to the impressions it
+receives. The man who cannot laugh at anything, has just as little control
+over his laughter as one who is perpetually giving way to uncontrolled
+laughter.
+
+Thought and feeling may be cultivated by yet another means, namely, by the
+acquirement of the characteristic known as positiveness. There is a
+beautiful legend in which it is related of Christ Jesus, that He, with
+others, passed the dead body of a dog. The others turned aside from the
+hideous sight, but Christ Jesus spoke admiringly of the creature's
+beautiful teeth. One can, through practice, attain to the condition of
+mind in regard to the world, which is indicated in this legend. Error,
+vice, and ugliness should not deter the soul from seeing truth, goodness,
+and beauty, wherever they are to be found. Nor is this positiveness to be
+mistaken for want of judgment, or for deliberately closing the eyes to
+what is bad, false, and inferior. He who can admire the beautiful teeth of
+a decaying animal can also see that decaying corpse--yet the corpse does
+not hinder his observing the beauty of the teeth. Thus, though what is bad
+cannot be deemed good, nor error acclaimed as truth, we can yet train
+ourselves so that what is bad need not prevent us from recognizing what is
+good, nor need errors render us insensible to that which is true.
+
+Thought, combined with will, attains to a certain maturity if we strive
+never to allow what we have already experienced or learned to rob us of
+our unbiased receptiveness for new experiences. Such a thought as: "I have
+never heard that before; I don't believe it!" should lose all significance
+where the occult student is concerned; indeed, he should endeavour, for a
+fixed period of time, to allow every thing and every creature to convey
+something new to his mind. Every breath of air, every leaf on the tree,
+the prattling of a child,--each and all will teach him something, provided
+he be willing to bring a different point of view to bear upon it from the
+one he has hitherto held.
+
+It may, of course, be possible to go too far in this particular, and we
+must not at any time lose sight of the experiences we have previously had.
+Indeed, what we experience in the present should be judged in accordance
+with the sum of our past experiences. These must be laid on one side of
+the scale, while on the other the occult student should place an
+inclination for ever gathering new knowledge. Above all, a belief in the
+possibility that new experiences may contradict the old.
+
+Thus we have enumerated those five qualities of the soul which the occult
+student in regular training, should acquire; control of the trend of his
+thoughts; control of the impulses of his will; equanimity in sorrow and
+joy; positiveness in his judgment of the world; and impartiality in his
+view of life. After giving consecutive periods of time to the acquiring of
+these qualities through continued practice, the student must go still
+further, and bring all these qualities into a harmonious whole within the
+soul, to achieve which, he will have to practice the exercises in twos and
+twos together, or three and one, simultaneously, so as to bring about the
+harmony desired.
+
+The exercises indicated above are thus given out by occult teaching
+because if faithfully carried out, they not only produce in the occult
+student what we have called above direct results, but they lead indirectly
+to much else that is needed on the path to the higher worlds. He who
+practices these exercises sufficiently will, while doing so, become aware
+of many a lack and many a failing in his own soul-life, and he will at the
+same time find in them the very means necessary to give strength and
+security to the intellect, to the emotional tendencies and to the
+character as well. He will assuredly need many additional exercises,
+according to his capacities, temperament, and character; these, however,
+will present themselves if the above be frequently carried out. Indeed,
+one will notice that the already indicated exercises, indirectly,
+gradually yield that which at first does not seem to be in them. A person
+endowed with but little self-confidence, for instance, finds in the course
+of time, that by persistent practice the needed confidence in himself has
+come about. And it is the same with many other soul qualities.(28)
+
+It is a matter of significance that the occult student is capable of
+raising these capabilities to ever higher degrees; and he must succeed in
+so controlling his thoughts and feelings that the soul will have power to
+maintain complete inner quietude for certain periods of time--periods
+during which he can keep out of his mind and heart all those things that
+in any way concern the outer everyday life, its joys and sorrows, its
+pleasures and cares, even its tasks and demands. At such a time nothing
+should be allowed entrance into the soul except what the soul itself
+admits. An abjection may easily be made to this. One might imagine that
+alienation must result if the student withdraws in heart and spirit from
+life and its duties for a certain part of the day. Yet in reality, this is
+by no means the case. For those who, in the above manner, give themselves
+up to periods of inner quietude and peace will find that out of these
+there grows such a fund of energy for fulfilling the outer duties of life
+that they are not only not less efficiently performed, but assuredly more
+so.
+
+It is of great benefit at such times to detach oneself entirely from
+thoughts of personal affairs, and to be able to raise oneself to that
+which affects not oneself alone, but all mankind. If he is then able to
+fill his soul with messages from a higher spiritual world, and if they
+have the power of enthralling his soul to as intense a degree as any
+personal concern or care, then indeed will his soul have gathered fruit of
+especial value.
+
+Those who thus exert themselves to regulate their soul-life will arrive at
+the possibility of a degree of self-observation that will permit them to
+review their personal affairs with the same tranquillity as those of
+others. Seeing one's own experiences and one's own joys and sorrows in the
+light in which those of another appear, is a good preparation for occult
+training. We bring this exercise gradually to the necessary stage, if,
+after the day's work is over, we allow the pictures of the day's
+occurrences to pass before the mind's eye. We would then see ourselves
+within our own experiences as in a picture; in other words, we would look
+at ourselves in our daily life, as an outside observer.
+
+A certain practice in self-observation having been gained by concentrating
+the attention upon short divisions of the day's experience, the student
+will become more and more expert in this kind of retrospect, continued
+practice enabling him to review the events of the whole day completely and
+quickly. It will become ever more and more the ideal of the occult student
+to assume such an attitude with regard to the events of life which
+confront him that he will be able to await their approach with absolute
+calm and inner confidence, no longer judging them by the state of his own
+soul but according to their own inner meaning and inner worth. And it is
+by looking to this ideal that he will create a condition of soul that will
+enable him to meditate profoundly, as described above, upon symbolical and
+other thoughts and feelings.
+
+The conditions here described must be fulfilled, because supersensible
+experience is built upon the foundation on which the student stands in his
+ordinary soul-life, before he enters the supersensible world. In a
+two-fold way, all supersensible experience is dependent upon the soul's
+point of departure before entering that world. One who is not intent, from
+the outset, on making sound powers of judgment the foundation of his
+spiritual training will develop supersensible capacities which perceive
+the spiritual world inaccurately and incorrectly. To a certain extent his
+spiritual organs of perception will develop in the wrong way. And just as
+a man with a defective or diseased eye cannot see correctly in the
+sense-world, so it is not possible to have true perceptions with spiritual
+organs which are not built upon the foundation of sound powers of
+judgment. One who starts from an immoral state of soul rises into the
+spiritual worlds with his spiritual vision stupified and clouded. In
+regard to supersensible worlds he is like a person in the sense-world who
+makes observations in a state of lethargy. The latter, however, will not
+be able to make any statements of consequence, whereas the spiritual
+observer, even in his stupefaction, is more awake than a person in the
+ordinary state of consciousness, and the results of his observations will
+therefore be erroneous in regard to the spiritual world.
+
+                  -------------------------------------
+
+The highest possibilities of imaginative cognition can be realized by
+supporting the aforesaid meditations by that which one might call
+"sense-free" thinking. Now when we formulate an idea based upon
+observations made in the physical sense-world, our thought is not free
+from sense-impressions. Yet it is not as though man could formulate only
+such ideas: human thought need not become void and meaningless simply
+because it is not filled with observations derived through the channels of
+the senses. The most direct and the safest way for the occult student to
+acquire this "sense-free" thinking, is to make the facts of the higher
+worlds presented by occult science, the subject of his thoughts. These
+facts cannot be observed by means of the physical senses; nevertheless,
+the student will find that he will be able to grasp them--if only he has
+enough patience and perseverance. No one can explore higher worlds, or
+make his own observations therein, without having been trained. But it is
+quite possible without training to understand everything which
+investigators communicate about those regions. Should anyone ask, "How can
+I accept on trust what the occultist tells me, being myself as yet unable
+to see it?"--such an objection would be groundless, for it is perfectly
+possible to arrive through mere reflective thinking at the sure conviction
+that the matters thus communicated are true.
+
+If a man is unable, through reflecting, to arrive at such a conviction,
+the reason is not that he cannot possibly "believe" something he cannot
+see, but simply because he has not as yet applied his powers of reflective
+thinking in a sufficiently unbiased, comprehensive and profound manner.
+
+In order to be clear on this point, it must be borne in mind that human
+thought, if it arouses itself to energetic activity, can understand more
+than it usually imagines possible. For in thought there is an inner
+essence which is in connection with the supersensible world. The soul is
+not usually conscious of this connection, because it is wont to train its
+faculty of thought only through the world of sense. On this account it
+thinks incomprehensible what is imparted to it from the supersensible
+world. What is thus communicated is, however, not only intelligible to
+thought which has been spiritually trained, but to any thinking which is
+fully conscious of its power and is willing to make use of it.
+
+By the persevering assimilation of what occult teachers are able to impart
+to us we habituate ourselves to a line of thought that is not derived from
+sense-observation, and we learn to recognize how, within the soul, one
+thought is allied to another, and how one thought calls forth another,
+even when the connection of ideas is not occasioned by any power of
+sense-observation. The essential point is that by this method we become
+aware of the fact that the world of thought possesses an inner life, and
+that while we are engaged in thought we are, indeed, in the realm of a
+supersensible living power. Thus we may say to ourselves: "There is
+something within me that develops an organism of thought; nevertheless, I
+am one with this something." And thus in yielding to this sense-free
+thinking, we experience something like a being, which flows into our inner
+life, just as the qualities of the things of the senses flow into us
+through our physical organs when used for sense-observation.
+
+"Out there in space," says the observer of the sense-world, "is a rose: it
+is not unfamiliar to me, for both scent and colour proclaim its presence."
+And in like manner, when sense-free thought is working within us, we need
+only be sufficiently unbiased in order to be able to say: "Something real
+proclaims its presence to me, linking thought to thought and constituting
+a thought-organism"--only there is a difference to be noted between the
+communication coming to the observer from the outer world of the senses,
+and that which actually reaches the sense-free thinker. The former feels
+that he is standing without--in front of the rose--whereas he who has given
+himself up to thinking which is untrammelled by the senses will feel
+_within himself_ whatever thus proclaims its presence to him; he will feel
+himself one with it.
+
+Those who, more or less, unconsciously consider as beings only that which
+they can perceive as external objects, will, it is true, be unable to
+entertain the feeling that whatever has the nature of a being, can also
+manifest itself within man by his becoming one with it. In order to judge
+correctly one must be able to have the following inner experiences: one
+must learn to distinguish between the thought combinations created through
+one's own volition, and those experienced without any voluntary exercise
+of the will. In the latter case, we may then say: I remain quite still
+within myself; I produce no trains of thought; I yield to that which
+"thinks within me." Then we are fully justified in saying: Within me a
+being is acting, just as we are justified in saying that the rose acts
+upon us when we see a certain red, when we perceive a certain odor.
+
+Nor is there any contradiction in having derived the contents of our ideas
+from communications made by the occult seer. The ideas are, it is true
+already there when we devote ourselves to them; yet they cannot be
+"thought", without in each case being created anew within the soul. The
+important point is that the occult teacher seeks to awaken in his hearers
+and readers the kind of thoughts which they must first call forth from
+within themselves, whereas he who describes some physical object indicates
+something that the listener or reader may observe within the sense-world.
+
+(The path which leads to sense-free thinking by means of the
+communications made by occult science is thoroughly safe. But there is
+also another method even safer and above all things more exact, yet for
+this very reason more difficult for the majority. This method is set forth
+in my two books, "_Goethe's Conception of the World_" and "_The __
+Philosophy of Spiritual Activity_." These writings set forth what human
+thought can achieve for itself, if the thinking is not under the influence
+of the physical sense impressions but relies merely upon itself. Then pure
+thinking works within man like a living being. At the same time nothing in
+the above-mentioned writings is derived from communications due to occult
+science itself, and yet it is shown that pure, self-reliant thinking can
+obtain information about the world, life and man.
+
+These writings therefore occupy a very important intermediate position
+between the actual cognition of the sense-world and that of the spiritual
+world. They present that which thinking can gain when it raises itself
+above sense-observation and yet does not enter into occult research.
+Anyone who allows these books to work upon his whole soul, already stands
+within the spiritual world, but it appears to him as a world of thought.
+Those who are in a position to allow this intermediate condition to act
+upon them, will be following a safe and sane path and can thus win for
+themselves a feeling concerning the higher worlds, which will for all
+future time ensure for them most abundant results.)
+
+                  -------------------------------------
+
+The object of meditating upon the above described symbolical concepts and
+feelings is, strictly speaking, the development of the higher organs of
+cognition within man's astral body. They are in the first place created
+from the substance of the astral body. These new organs of observation
+establish a connection with a new world wherein man learns to know himself
+as a new ego.
+
+These new organs of perception are first of all to be distinguished from
+those of the physical sense-world by being _active_ organs. Whereas the
+eye and ear are passive, allowing light and sound to work upon them, it
+may be said of these perceptive organs of the soul and spirit that, while
+functioning they are in a perpetual state of activity, and that they seize
+hold of their objects and facts, as it were, in full consciousness. This
+gives rise to the feeling that psycho-spiritual cognition is a union
+with,--a "dwelling within,"--the corresponding facts.
+
+These separately evolving psycho-spiritual organs may be compared to
+"lotus flowers" corresponding to the appearance which they present to the
+clairvoyant consciousness, as they are formed from the substance of the
+astral body.(29)
+
+Very definite kinds of meditation act upon the astral body in such manner
+that certain psycho-spiritual organs, the so-called "lotus flowers," are
+developed. Any proper meditation undertaken with the view of attaining to
+imaginative cognition has its effect upon one or another of these
+organs.(30)
+
+A regular course of training arranges and orders the separate exercises to
+be practised by the occult student, so that these organs may either
+simultaneously or consecutively attain their suitable development, and on
+this process the student will have to bring much patience and perseverance
+to bear. Those, indeed, who are possessed of no more than the average
+amount of patience with which man, under ordinary conditions of life is
+endowed, will not reach very far. For it takes a long--often a very long
+time indeed--before these organs have reached a point at which the occult
+student is able to use them for observing things in the higher worlds. At
+this point comes what is known as "illumination," in contradistinction to
+the "preparation," or "purification," which consists in the practices
+undertaken for the formation of these organs. (The term "purification" is
+used because in order to reach certain phases of inner life, the pupil
+cleanses himself through the corresponding exercises, of that which
+belongs to the world of sense observation.)
+
+It is, however, quite possible that before actual illumination, the
+student may get repeated "flashes of light" from a higher world. These he
+should receive gratefully. Even these can make him a witness of the
+spiritual realms. Yet he must not falter should this never be vouchsafed
+him during his entire period of preparation, and should its consequent
+duration seem all too long to him. Indeed, those who yield to impatience
+"because they can as yet see nothing," have not yet acquired the right
+attitude toward the higher worlds. Those alone will be in a position to
+grasp this who can view the exercises they undertake as an object in
+themselves. For this practice is in truth a working on something
+psycho-spiritual, namely, on their own astral body; even though they do
+not "see," they can "feel" that they are working on the psycho-spiritual
+plane. Only when we have a preconceived idea of what we "wish to see," are
+we unable to experience this feeling. In that case we may consider as
+nothing what is, in reality, of immeasurable importance. But one should
+observe minutely everything which one experiences while
+practicing,--experiences which are so fundamentally different from those of
+the sense-world. We shall then become aware that we cannot work upon our
+astral body as though it were some indifferent substance; but that in it
+there lives a totally different world of which the life of our senses does
+not inform us.
+
+Higher entities act upon the astral body in the same way in which the
+world of the physical senses acts upon the physical body, and we "come
+upon" that higher life in our own astral body, provided only we do not
+shut ourselves out from it. If we are perpetually saying: "I am aware of
+nothing," then it is generally the case that we imagined that these
+experiences should appear thus and so; and because we do not see what we
+imagined we should see, we say, "I can see nothing."
+
+However, he who is able to acquire the right attitude of mind with regard
+to his practice during training, will find more and more that he has
+something which he loves for its own sake and which, as an immeasurably
+important vital function, he can no longer do without. He will then know
+that through these very practices he is standing in the psycho-spiritual
+world and will await with patience and resignation what may further
+transpire. This attitude of mind of the student may best be expressed in
+such words as these: "I _will_ do all the exercises which have been
+assigned to me; for I know that in the fullness of time as much will come
+to me as I should receive; I do not ask for it impatiently, but I prepare
+myself to receive it." On the other hand one should not raise the
+objection: The occult student, then, is expected perhaps for a long time
+to feel around in the dark, because he cannot know that he is on the right
+path with his exercises, before he obtains results. It is not true,
+however, that he must wait until the results prove to him the correctness
+of the exercises. If the attitude of the student is right, then the
+satisfaction which he experiences in the practice of these exercises, in
+itself carries the conviction that he is doing the right thing, and he
+does not need to wait for results to prove it. The correct practice of
+exercises in occult training brings with it a satisfaction that is not
+merely satisfaction, but conviction--the conviction that I am doing
+something which shows me that it is leading me forward in the right
+direction. Every occult student may have this conviction at any moment if
+he pays careful attention to his experiences. Should he not exercise such
+attention, he will simply pass by these experiences just as a wayfarer in
+profound thought does not notice the trees alongside of the road, though
+he would surely see them if he would but direct his attention to them.
+
+It is by no means desirable that results, other than those which are
+always due to such practice, should in any way be hastened. For such
+results might easily be only an infinitesimal part of what should really
+take place. Indeed, in the matter of occult development, partial results
+are, more often than not, the cause of considerable delay in complete
+development. Contact with such forms of spiritual life corresponding to
+partial development, tends to dull the perceptive faculties to the
+influences of those powers which would lead on to higher stages of
+development; while the benefit derived from such a "glimpse" of the
+spiritual world, is after all only a seeming one, because this glimpse
+cannot divulge the truth, but only deceptive illusions.
+
+                  -------------------------------------
+
+The psycho-spiritual organs, the "lotus flowers," shape themselves in such
+a manner that to clairvoyant consciousness they appear in the vicinity of
+particular physical organs of the body of the person undergoing training.
+From among these psycho-spiritual organs the following should be
+enumerated: that which is to be perceived between the eye-brows is the
+so-called two-petalled lotus flower; that in the region of the larynx is
+the sixteen-petalled lotus; in the region of the heart is to be found the
+twelve-petalled lotus flower and the fourth is near the navel. Others
+appear in close conjunction with other parts of the physical body.(31)
+
+The lotus flowers are formed in the astral body, and by the time one or
+the other has developed, we become conscious of them. We then feel that we
+can make use of them, and that by doing so we really enter a higher world.
+The impressions received of that world still resemble in many respects
+those of the physical senses; and one with imaginative cognition will be
+able to designate the new higher world as impressions of heat or cold,
+perceptions of sound or words, effects of light or color--because it is in
+this way that he perceives them. He is, however, conscious of the fact
+that these perceptions express something different in the imaginative
+world from what they do in the actual sense-world; and he recognizes that
+behind them lie causes which are not physical, but psycho-spiritual ones.
+
+Should he receive an impression of heat he will not, for instance,
+attribute this to a piece of hot iron, but will regard it as the emanation
+of some soul-process, which he has hitherto experienced only with his
+soul's inner life. He knows that behind imaginative experiences exist
+psycho-spiritual things and processes just as behind physical perceptions
+we have physical entities and material facts.
+
+And yet this similarity, apparent between the world of imagination and the
+physical world, is modified by one important difference. There is
+something present in the physical world which, when met in the imaginative
+world, bears quite another appearance. In the former we are aware of a
+perpetual ebb and flow, an alternation between birth and death. But in the
+imaginative world there appears, in place of this phenomenon, a continual
+metamorphosis of the one into the other. In the physical world we see, for
+instance, how a plant fades away, but in the imaginative world there
+emerges, in proportion as the plant fades, another form, not physically
+discernible, into which the withering plant is gradually transformed. When
+once the plant has faded away completely, this form will have become fully
+developed in its place. Birth and death are conceptions which lose their
+value in the imaginative world, making way for a comprehension of the
+transmutation of the one into the other.
+
+This being the case, those truths concerning which we have already made
+certain communications in an earlier chapter of this book (see Chapter II,
+"The Nature of Man") become accessible to the imaginative perception.
+Physical sense-perception is able to perceive only what takes place in the
+physical body, processes which are enacted within the "domain of birth and
+death." The other principles of man's being, namely, the etheric or vital
+body, the sentient body, and the ego, are subject to the law of
+transmutation, and the perception of them is unlocked by imaginative
+cognition. Any one who has advanced this far will observe that that which
+lives on under other conditions of being after death, detaches itself from
+the physical body.
+
+But development does not come to a standstill within the imaginative
+world. Anyone who would like to remain stationary in it, would, it is
+true, be able to note the entities in process of transmutation, but he
+would be unable to interpret the meaning of these processes of change. He
+would not be in a position to find his way about in this newly attained
+world. For the imaginative world is a realm of unrest--there is naught in
+it but movement and change; nowhere are there stationary points. Such
+points of rest are reached only by the person who, having transcended the
+stage of imaginative knowledge, has attained to that grade of development
+known to occult science as "understanding through inspiration."
+
+It is not necessary for one seeking knowledge of the supersensible world
+to develop his capacities so that the imaginative cognition should have
+been acquired in full measure, before moving on to the stage of
+"inspiration." His exercises may, indeed, be so regulated that two
+processes may go on simultaneously, one leading to imagination and the
+other to inspiration. The student will then in due time enter a higher
+world, in which he not only perceives, but where he can also find his way
+about, as it were, and which he becomes able to interpret. Progress, as a
+rule, consists in the occult student perceiving some apparitions of the
+imaginative world and becoming conscious, after a while, that he is
+beginning to get his bearings.
+
+Yet the world of inspiration is something quite new compared with the
+purely imaginative realm. By means of the latter we learn to know the
+transformation of one process into another; while through the former we
+come to recognize the inner qualities of ever changing beings. Imagination
+shows us the soul-expression of such beings; through inspiration we
+penetrate into their spiritual core. Above all, we become aware of a
+multiplicity of spiritual beings and of their relation to one another. In
+the physical sense-world we have also, of course, to do with a
+multiplicity of different beings, yet in the world of inspiration this
+multiplicity is of a different character. In that world each being
+sustains quite definite relations to all the other beings, not, however,
+as in the physical world through outer influence upon them, but through
+their essential inner nature.
+
+When we become aware of a being in the world of inspiration, no external
+impression made upon another is apparent, such as might be compared with
+the influence of one physical being upon another; a relation nevertheless
+exists which is purely the result of the inner constitution of the two
+beings. This relationship may be compared with that in which the separate
+sounds or letters of a word stand to one another in the physical world. If
+we take the word "man," the impression made is due to a consonance of the
+letters, m-a-n. There is no impact nor other outer influence passing from
+the "m" to the "a," but both letters sound together within "a whole,"
+owing to their very nature. This is why observations made in the world of
+inspirations can only be compared to reading and the observer sees the
+beings of this world like written characters which he must learn and whose
+inner relations must reveal themselves to him like a supersensible
+writing. Therefore occult science can call cognition through inspiration,
+figuratively, the "reading of the secret script." How one may read by this
+"secret script" and how one can communicate what has thus been read will
+now be made clear by reference to previous chapters in this book. Man's
+being was first described as composed of different principles. It was then
+further shown how the cosmos in which man is developing, passes through
+various conditions; those of Saturn, Sun, Moon, and Earth. The perception
+by means of which we are able on the one hand to discern the principles of
+the human being, and, on the other, the successive states of the Earth and
+its previous transformations, is revealed to the imaginative cognition.
+But it is now further necessary that the relations existing between the
+Saturn state and man's physical body; between the Sun state and the
+etheric body, etc., be understood. It must be shown that even during the
+Saturn state the germ of man's physical body came into existence, and that
+it has then further developed to its present form during the Sun, Moon,
+and Earth periods.
+
+It had to be shown for example, what changes took place in the human being
+owing to the separation of the sun from the earth, and also that something
+similar again took place in connection with the moon. We had, moreover, to
+make plain what contributed to the bringing about of such changes in
+mankind as those which took place in the Atlantean era, how they were
+manifested in the successive Indian, ancient Persian, Egyptian, and other
+periods. The description of this sequence of events is not the result of
+imaginative perception, but of inspirational cognition derived from the
+reading of the secret script. For such reading, the imaginative
+perceptions are like letters, or sounds, although such reading is not
+alone necessary for interpretations like the above. It would be impossible
+to comprehend the whole life-process of man by means of imaginative
+cognition alone. One might possibly be in a position to note how, in the
+process of dying, the psycho-spiritual principles detach themselves from
+what remains in the physical world, but it would be impossible to
+understand the connection between what happens to man after death and the
+preceding and following stages, were we unable to find our way through the
+facts obtained by imaginative cognition. Without inspirational knowledge
+the entire imaginative world would remain mere writing, at which we gaze
+but which we are unable to read.
+
+As the student proceeds from imagination to inspiration he will soon see
+how wrong it would be to neglect this understanding of the facts of the
+universe and limit himself only to those facts which, so to speak, touch
+his close personal interests. Indeed, those who are not initiated into
+these matters may be inclined to say: "The only thing that seems of any
+importance to me is that I should ascertain the fate of the human soul
+after death. If anyone can give me information upon that subject, it will
+suffice; but of what use is it for occult science to present to me such
+remote subjects as the Saturn and Sun states, or the separation of the
+moon and the sun, etc.?"
+
+Those, however, who have been properly instructed in these things will
+recognize that a true understanding of what they desire to learn could not
+be obtained without knowledge of these matters, which appear so
+unnecessary to them. A delineation of man's states after death would
+remain utterly incomprehensible and valueless to one who is unable to
+connect it with ideas derived from those very far-off events. Even the
+most elementary observations of a clairvoyant necessitate his acquaintance
+with such things.
+
+When, for example, a plant passes from the blossom to a state of fruition,
+the clairvoyant observes a change in the astral being, which, while the
+plant is in blossom, has covered and surrounded the blossoming plant from
+above like a cloud. Had fructification not taken place, this astral being
+would have been changed into quite a different form from the one it now
+assumes in consequence of this fertilization. Now we understand the entire
+process thus clairvoyantly observed, if we have learned to comprehend our
+own nature through a knowledge of that great cosmic process, in which the
+earth and all its inhabitants were involved at the time of the separation
+from the sun. Before fertilization, the plant is in the same condition as
+was the whole earth before the sun separated from it. After the
+fertilization of the blossom, however, the condition of the plant is that
+of the earth after the separation of the Sun had taken place, while the
+moon-forces were still active in it.
+
+Those who have thoroughly assimilated the idea to be gained by a
+comprehension of this separation of the sun, will now be able to interpret
+correctly the significance of the process of plant fertilization, when it
+is said that "the plant previous to fructification is in a 'sun state,'
+and afterward in the 'moon state.' " Indeed, it may be said of even the
+smallest occurrence in the world that it can be fully understood only when
+the reflection of great cosmic events is recognized in it. Otherwise its
+inner nature remains just as unintelligible as Raphael's Sistine Madonna
+would be for one who could see only a small blue speck, while the rest of
+it remained covered.
+
+Everything that happens to man is a reflection of all those great cosmic
+events that have to do with his existence. Those who wish to understand
+the observations made by clairvoyant consciousness of the phenomena taking
+place between birth and death, and again between death and a new birth,
+will be able to do so if they first acquire the faculty of interpreting
+imaginative observations by means of conceptions gained by reflecting upon
+great cosmic events. These contemplations, indeed, furnish the key to a
+comprehension of human life. Therefore the study of Saturn, Sun, and Moon
+are, from the standpoint of occult science, at the same time a study of
+man.
+
+Through inspiration one arrives at a knowledge of the relationships
+between the beings of the higher world, and a further stage of cognition
+makes it then possible to recognize the inner essential nature of these
+beings themselves. This stage of cognition is known to occult science as
+that of intuitive cognition.(32)
+
+Cognition of a sense-being implies standing outside of it, and judging it
+according to outer impressions. Intuitive cognition of a spiritual being
+implies being at one with it; uniting oneself with the inner nature of
+that being. Step by step, the occult student ascends toward such
+cognition. Imagination leads him no longer to consider phenomena as the
+external qualities of beings, but to recognize them as psycho-spiritual
+emanations; inspiration leads him further into the inner nature of these
+beings. Here we can again illustrate by means of the foregoing chapters
+what is the meaning of intuition. In those earlier chapters it has not
+only been stated how the progress of the Saturn, Sun and Moon evolutions
+proceeded; but also that beings took part, in widely different ways, in
+that progress, and mention was made of the Thrones or Spirits of Will, the
+Spirits of Wisdom, the Spirits of Motion, and so on. In connection with
+the earth's development, reference was made to the Luciferian spirits and
+spirits of Ahriman. The structure of the world was traced back to those
+beings who took part in it. All knowledge pertaining to these beings is
+derived from intuitive cognition, which is also necessary, if we wish to
+understand man's life.
+
+That which is released from the human physical body at death passes on
+through various states in the future. The more immediate conditions after
+death might, to some extent, be described by referring to imaginative
+cognition, but that which takes place when man has proceeded farther into
+that time lying between death and a new birth would be entirely
+incomprehensible to the imagination, did not inspiration come to its aid.
+For inspiration alone can disclose what can be revealed about man's life
+after its purification in the "land of spirits." We come to a point where
+inspiration is no longer adequate--where it reaches the limit of its
+possibilities. For there is a period in human development, between death
+and a new birth, in which the human being is accessible only to intuition.
+
+Yet this part of the human being is _always_ within man, and if we wish to
+understand it in its true inner nature we must also seek it, between birth
+and death, by means of intuition. Anyone attempting to fathom man by means
+of imagination and inspiration alone would miss the very innermost being,
+that which continues from incarnation to incarnation. It is therefore by
+intuitive cognition alone that adequate research concerning reincarnation
+and Karma becomes possible, and all genuine knowledge of these processes
+is derived from research undertaken by means of intuition. If a man wishes
+to know his own inner self, he can only do so by intuition; by its aid he
+becomes aware of what it is that moves onward within him from incarnation
+to incarnation; and should it fall to anyone's lot to know something about
+his earlier incarnations, this can only take place through intuitive
+cognition.
+
+                  -------------------------------------
+
+Cognition through inspiration and intuition is attainable only by means of
+psycho-spiritual exercises, and they resemble those meditations practiced
+for the attainment of imagination which have already been described.
+While, however, in exercises for the development of the imagination, a
+connection is set up with impressions belonging to the world of the
+physical senses, such connections gradually cease in the case of exercises
+for inspiration. In order to understand more clearly what must be done,
+let us recall once more the symbol of the "rosy cross." When we meditate
+on this we have before us a picture, of which the component parts have
+been taken from the world of the senses: there is the black colour of the
+cross, the roses, etc., and yet the combination of those various parts
+into the "rosy cross" is not derived from the world of the senses. If the
+student now endeavours to banish from his consciousness both the black
+cross and the red roses, as pictures of sense-realities, only retaining in
+his soul that spiritual activity which has been used in putting these
+parts together, he will then have a means for a meditation that will
+gradually lead him on to inspiration. He should put the question to
+himself somewhat in the following manner: "What have I done inwardly to
+construct that symbol from cross and rose? What I did (an act of my own
+soul), I will retain within my hold; but the picture itself I will allow
+to fade away out of my consciousness. I shall then be able to feel within
+me all that my soul did in order to produce the picture, though I no
+longer recall the picture itself. I will now live wholly within my own
+activity that created the picture. I will not meditate upon a picture, but
+upon the powers of my own soul which are capable of creating pictures."
+
+Such meditations must now be practised with various other symbols. This
+leads then to cognition through inspiration. Here is another example, that
+of meditating upon the growth and subsequent withering of a plant. Let the
+picture of a slowly growing plant arise in the soul, as it sprouts from
+the seed, unfolds leaf after leaf, then blossoms and fruits; then again as
+it begins to wither on to its complete dissolution. By the help of
+meditations on such a symbol as this, the student gradually attains a
+feeling concerning growth and decay of which the plant is but a symbol. If
+the exercises be persevered in continuously, the image of the
+transformation which underlies physical growth and decay can be evolved
+from this feeling.
+
+But if one wishes to attain the corresponding stage of inspiration, this
+exercise must be practised quite differently. Here one's own activity of
+soul must be called to mind,--that which had obtained the conception of
+growth and decay from the image of the plant. The plant must now be
+allowed to vanish altogether from the consciousness, and the attention be
+concentrated entirely upon the student's own inner activity. It is only
+such exercises as these that help us to rise to inspiration. At first the
+occult student will find it difficult to fully grasp how to set about such
+an exercise. This is because man is used to permitting his inner life to
+be governed by outward impressions, and thus falls immediately into
+uncertainty and wavering when now he must unfold in addition a soul life
+which has freed itself from all connections with outward impressions.
+
+Here the student must clearly understand that he should only undertake
+these exercises if along with them he cultivates everything that may lead
+to firmness and stability in his judgment, emotional life, and character;
+these precautions are even more necessary than when seeking to acquire the
+faculty of imagination. Should he take these precautions, he will be
+doubly successful, for, in the first place, he will not risk losing the
+balance of his personality through the exercises; and secondly, he will
+acquire the capacity of being really able to carry out what is demanded in
+these exercises. They will be deemed difficult only as long as one has not
+yet attained a particular attitude of soul, and certain feelings and
+sentiments. He who patiently and perseveringly cultivates within his soul
+such qualities as are favourable to the growth of supersensible cognition,
+will not be long in acquiring both the understanding and the faculty for
+these practices.
+
+Any one who can acquire the habit of frequently entering into the quiet of
+his own soul, and who, instead of brooding over himself, transforms and
+orders those experiences he has had in life, will gain much. For he will
+perceive that his thoughts and feelings become richer, if through memory
+he establishes a relationship between the different experiences of life.
+He will become aware that he gains stores of new knowledge not only
+through new impressions and new experiences, but also by letting the old
+ones be active within him.
+
+He who allows his experiences and his opinions free play, keeping himself
+with his sympathies and antipathies, personal interests and feelings
+entirely in the background, will prepare an especially fertile soil for
+supersensible cognition. He will in very truth be developing what may be
+called a rich inner life. But what is of primary importance is the balance
+and equilibrium of the qualities of the soul. People are very apt to
+become one-sided when indulging in certain activities of the soul. Thus,
+when a person has come to know the advantages of contemplation, and of
+dwelling upon pictures derived from his own thought-world, he is apt to
+develop a tendency to withdraw himself from the impressions of the outer
+world. Yet such a step only leads to parching and withering the inner
+life; and he will go farthest who manages to retain an unchecked
+receptivity for all impressions of the outer world, while possessing the
+power to withdraw within his own inner self. It is by no means necessary
+to think only of the so-called important events of life: every one, in
+every sphere of life, be his four walls ever so humble, will be possessed
+of experience enough, provided only his mind is truly receptive.
+Experiences need not be sought--they abound on every hand.
+
+Of particular importance is the way in which experience may be utilized by
+the human soul. For instance, one may make the discovery that someone whom
+he or another greatly reveres, has some quality that must be regarded as a
+flaw in his character. An experience of this kind may lead the person to
+whom it comes to thoughts which will tend toward one of two different
+directions. He may simply feel that he can never again regard the person
+in question with the same degree of veneration; or on the other hand, he
+may say to himself: "How has it been possible for this revered person to
+be burdened with such a failing? How can I present the matter to my mind
+so as to see in this failing not merely a fault, but something that is the
+outcome of his life, possibly even caused by his noble qualities?" Whoever
+can place the question thus before his own mind may, perhaps, arrive at
+the conclusion that his veneration for his friend need not suffer the
+least diminution, in spite of the failing that has come to light.
+
+Experiences of this nature will, each time they are met with, add
+something to our understanding of life. Yet it would certainly be a bad
+thing for one to allow himself to be tempted through this generous view of
+life, to excuse everything in those whom he happens to like, or to drop
+into the habit of ignoring every blamable action, in order thereby to seek
+some benefit to his own inner development. Blaming or excusing the
+mistakes of others merely as a result of an inner impulse, does not
+further our development. This can only happen if our action is governed by
+the particular case itself, regardless of what we may thereby gain or
+lose. It is absolutely true that we cannot learn by condemning a fault,
+but only by understanding it; but, at the same time, if, owing to
+understanding it, we exclude all disapproval of it, we likewise would not
+progress very far.
+
+Here, again, the important thing is to avoid one-sidedness, either in one
+direction or the other, and to establish harmony and balance of all
+qualities in the soul; and this is especially to be kept in mind in regard
+to one quality which is pre-eminently important to man's development: the
+feeling of devotion. Those who can cultivate this feeling, or on whom
+nature herself has bestowed so inestimable a gift, have a good foundation
+for the powers of supersensible cognition. Those who in childhood and
+youth have been able to look up to certain persons with feelings of
+devoted admiration, beholding in them some high ideal, will already
+possess in the depths of their souls the soil in which supersensible
+cognition may flourish abundantly. And those who, possessed of the maturer
+judgment of later life, can direct their gaze upon the starry heavens and
+surrender themselves unreservedly to admiration of the revelations of the
+Higher Powers, are in a like manner ripening their senses for the
+acquisition of knowledge with regard to the supersensible worlds. So is it
+also with those who can admire the powers ruling over human life itself.
+It is by no means of small importance for a fully matured man to be able
+to feel veneration to the highest degree for other people whose worth he
+senses or recognizes. For it is only where veneration such as this is
+present that a vista of the higher worlds can be revealed. Those who
+possess no sense of reverence will never go very far in their attainment
+of cognition; for from those who decline to appreciate anything in this
+world, the essence of all things will assuredly be withheld.
+
+Nevertheless, any one who permits his feelings of reverence and devotion
+to kill his healthy self-consciousness and self-confidence, is guilty of
+sinning against the laws of balance and equilibrium. The occult student
+must work constantly in order to mature his own nature; then indeed he may
+well have confidence in his own personality, and believe that its powers
+are increasing more and more. Any one arriving at the right feeling in
+this respect will say to himself: "There are within me hidden powers, and
+I am able to call them forth from within. If, therefore, I see something
+which fills me with reverence because it is above me, I need no longer
+merely venerate it, but I may confidently assume that, if I develop all
+that is in me, I may raise myself to the level of the object of my
+veneration."
+
+The more capable a man is of fixing his attention upon these events of
+life with which he is not directly familiar, the greater will be the
+possibility of providing himself with a foundation for development in
+higher worlds. The following example will make this evident. Let us assume
+that some one is placed in a position in which it rests with him either to
+do, or leave undone, a certain thing. His judgment bids him "Do this,"
+while at the same time there may be a certain indefinite something in his
+feelings which deters him from the deed. It may so happen that the person
+in question will pay no heed to this inexplicable something, carrying out
+the action in accordance with his judgment. But it may also be that the
+person so placed will yield to this inner impulse and not perform the act.
+Now, pursuing the matter further, he may find that mischief would have
+resulted from his following the dictates of his reason, and that a
+blessing awaited him through the omission of the act. An experience of
+this nature may lead a man's thoughts into quite a definite channel, and
+then he will put the matter to himself in this way: "There is something
+within me that is a surer guide than that measure of judgment of which I
+am at present possessed: I must therefore retain an open mind toward this
+inner something, to the height of which my own capacity for judgment has
+not yet attained."
+
+The soul derives much benefit when it directs its attention to occurrences
+in life such as these, for they demonstrate that man's healthy
+premonitions bear something in them which is of greater moment than he,
+with his present degree of judgment, is able to perceive. Attention in
+this direction has the effect of enlarging the life of the soul. Yet here
+again certain peculiarities may arise which are of themselves dangerous.
+One who accustoms himself to a perpetual disregarding of his judgment,
+owing to this or that "premonition," would easily become a shuttle-cock
+tossed at the mercy of every kind of undefined impulse; indeed, it is not
+a far cry from such habitual indecision to a state of absolute
+superstition.
+
+Every superstition is disastrous to the student of occult science. The
+possibility of gaining admission, by legitimate means, to the realms of
+the spiritual life must depend upon a careful exclusion of all
+superstition, phantasy, and dreaming. One who is pleased at having had a
+certain experience which cannot be grasped by human reason will not
+approach the spiritual world in the right manner. No partiality for the
+"inexplicable" will ever make one qualified for discipleship of the
+Spirit. Indeed the pupil should utterly discard the notion that a true
+mystic is one who is always ready to surmise the presence of what cannot
+be explained or explored. The right way is to be prepared to recognize on
+all hands hidden forces and hidden beings, yet at the same time to assume
+that what is "unexplored" today will be able to be explored when the
+requisite ability has been developed.
+
+There is a certain mood of soul which it is important for the pupil to
+maintain at every stage of his development. He should not let his urge for
+higher knowledge lead him to keep on aiming to get answers to particular
+questions. Rather should he continually be asking: How am I to develop the
+needed faculties within myself? For when by dint of patient inner work
+some faculty develops in him, he will receive the answer to some of his
+questions. Genuine pupils of the Spirit will always take pains to
+cultivate this attitude of soul. They will thereby be encouraged to work
+upon themselves, that they may become ever more and more mature in spirit,
+and they will abjure the desire to extort answers to particular questions.
+They will _wait_ until such time as the answers come.
+
+Here again, however, there is the possibility of a one-sidedness, which
+may prevent the pupil from going forward in the way he should. For at some
+moment he may quite rightly feel that _according to the measure of his
+powers_ he can answer for himself even questions of the highest order.
+Thus at every turn moderation and balance play an essential part in the
+life of the soul.
+
+Many more qualities of soul could be cited that may with advantage be
+fostered and developed, if the pupil is seriously wanting to work through
+a training for Inspiration; and in connection with every one of them we
+should find that emphasis is laid on the supreme importance of moderation
+and balance. These attributes of soul help the pupil to understand the
+exercises that are given for the attainment of Inspiration, and also make
+him capable of carrying them out.
+
+The exercises for Intuition demand from the pupil that he let disappear
+from consciousness not only the pictures to which he gave himself up in
+contemplation in order to arrive at Imaginative cognition, but also that
+meditating upon his own activity of soul, which he practiced for the
+attainment of Inspiration. This means that he is now to have in his soul
+literally nothing of what he has experienced hitherto, whether outwardly
+or inwardly. If, after discarding all outward and inward experience,
+nothing whatever is left in his consciousness _that is to say, if
+consciousness simply slips away from him and he sinks into
+unconsciousness_ then that will tell him that he is not yet ripe to
+undertake the exercises for Intuition and must continue working with those
+for Imagination and Inspiration. A time will come however when an effect
+will linger in the consciousness which can just as well be made the object
+of meditation, as were before those outer and inner impressions. This
+something is, however, of a very special nature, and in comparison with
+all previous experiences, it is something absolutely new. When it occurs,
+we recognize it as something we have never known before. It is a
+perception, just as an actual sound is a perception, that strikes upon the
+ear; yet it can enter the consciousness only through intuition, just as
+the sound can only enter the consciousness by way of the ear. Thus with
+intuition, the last remnants of the physical and sentient are stripped
+from man's impressions, while the spiritual world begins to expand before
+the understanding in a form that has nothing in common with the
+characteristics of the world of the physical senses.
+
+                  -------------------------------------
+
+Imaginative cognition is attained by developing the lotus flowers within
+the astral body. Through those exercises undertaken for the attainment of
+inspiration and intuition, particular movements, formations and currents
+which were previously absent, now appear in the human etheric or vital
+body. These are the very organs which enable man to "read the secret
+script," and bring that which lies beyond it within his reach. For to the
+clairvoyant, the changes which occur in the etheric body of a person
+attaining to inspiration and intuition appear in the following manner.
+Near the physical heart a new center is forming in the etheric body, which
+develops into an etheric organ. From this organ, movements and currents
+flow toward different parts of the human body, in the most varied manner.
+The most important of these currents approach the lotus flowers, pass
+through them and their separate petals, and thence direct their course
+outward, pouring themselves into outer space in the form of rays. The more
+developed a person is, the greater will be the circumference around him in
+which these rays become discernible. This centre near the heart is not,
+however, formed at the very beginning, under correct training. It is first
+prepared. A temporary center is first formed in the head: this then moves
+down to the region of the larynx and is finally transferred into the
+region of the heart. Under an irregular course of development it would be
+possible for the organ in question to develop near the heart at the
+outset. In that case the student, instead of arriving in due course at
+adequate, tranquil clairvoyance by regular means, would run the risk of
+turning into a visionary and dreamer.
+
+Subsequent development enables the occult student to render these currents
+and organized parts of this etheric body independent of his physical body
+and to use them independently. The lotus flowers then serve him as
+instruments by which to move his etheric body. Yet, before this can take
+place, certain currents and radiations must come into action around his
+entire etheric body, surrounding this, as it were, with a fine network,
+thus encasing it as though it were a separate entity. When this has taken
+place, the movements and currents of the etheric body can without
+hindrance touch the outer psycho-spiritual world and unite with it so that
+outer psycho-spiritual occurrences and inner ones (those within the human
+etheric body) blend into one another. When this comes to pass, the moment
+has arrived when man can consciously experience the world of inspiration.
+This cognition takes place in a manner different from cognition of the
+physical sense-world. In this latter, we become aware of the world by
+means of our senses and form our ideas and concepts from these
+perceptions. But in the case of cognition through inspiration, this is not
+so.
+
+What is thus perceived is instantaneous; there is no thinking after the
+perception has taken place. That which in the case of physical
+sense-cognition is only afterward gained through the concept, is, in the
+case of inspiration, simultaneous with the perception. One would therefore
+become merged with the surrounding psycho-spiritual world, and be unable
+to differentiate oneself from it had not the fine network above alluded to
+been previously formed in the etheric body.
+
+When exercises for intuition are practiced, they not only affect the
+etheric body but extend their influence to the supersensible forces of the
+physical body. But it must not, of course, be imagined that effects are
+brought about in the physical body which are discernible to ordinary
+sense-observation, for these effects the clairvoyant alone is able to
+judge, and they have nothing to do with external powers of perception.
+They come as the result of a ripened consciousness, when this latter is
+able to have intuitional experiences, even though it has divested itself
+of all previous inner and outer experiences. The experiences of intuition
+are, however, subtle, delicate and intimate, in comparison with which the
+physical body, at its present stage of development, is coarse. For this
+reason, it offers a positive hindrance to the success of any exercises for
+attaining intuition. Nevertheless, should these be pursued with energy and
+perseverance, and with the requisite inner calm, they will ultimately
+overcome those powerful hindrances of the physical body. The occult
+student will become aware of this when he notices how, by degrees,
+particular actions of his physical body which hitherto had taken place
+without his own volition, now come under his control. He will also become
+aware that for a brief time he will feel the need, for instance, of so
+regulating his breathing (or some similar act) as to bring it into a kind
+of harmonious accord with whatever is being enacted within his soul, be it
+exercises or other forms of inner concentration.
+
+The ideal development would be that no exercises should be done by means
+of the physical body but that everything which has to take place within it
+should result only as a consequence of exercises for intuition. As,
+however, the physical body offers such powerful impediments, the training
+may permit of some alleviations. These consist in exercises which affect
+the physical body; yet everything in this domain that has not been
+directly imparted by the teacher, or those having knowledge and experience
+of these things, is fraught with danger. Such exercises, for instance,
+include a certain regulated process of breathing to be carried out for a
+very short space of time. These regulations of the breathing correspond in
+quite a definite way to particular laws of the psycho-spiritual world.
+Breathing is a physical process, and when this act is so carried out as to
+be the expression of a psycho-spiritual law, physical existence receives
+the direct stamp, as it were, of spirituality, and the physical matter is
+transformed.
+
+For this reason occult science is able to call the change due to such
+direct spiritual influence, a transmutation of the physical body, and this
+process represents what is called "working with the philosopher's stone"
+by him who has a knowledge of these matters. He who knows these things,
+frees himself indeed from those concepts which have been limited by
+superstition, humbug and charlatanry. The significance of the phenomena
+does not become less to him who knows, just because, as a spiritual
+investigator, all superstition is foreign to him. When he has acquired a
+concept of a significant fact, he may be allowed to call it by its
+_correct name_ although that name has been fixed upon it as a result of
+misunderstanding, error and nonsense.
+
+Every true intuition is in fact a "working with the philosopher's stone,"
+because each genuine intuition calls directly upon those powers which act
+from out the supersensible world, into the world of the senses.
+
+                  -------------------------------------
+
+As the occult student climbs the path leading to cognition of the higher
+worlds, he becomes aware at a particular point that the cohesion of the
+powers of his own personality is assuming a different form from that which
+it possesses in the world of the physical senses. In the latter the ego
+brings about a uniform co-operation of the powers of the soul--primarily of
+thought, feeling and will. These three soul powers are actually, under
+normal conditions of human life, in perpetual relation one with another.
+For instance, we see a particular object in the external world, and it is
+pleasing or is displeasing to the soul; that is to say, the perception of
+the thing will be followed by a sense of either pleasure or displeasure.
+Possibly we may desire the object, or may have the impulse to alter it in
+some way or other; that is to say, desire and will associate themselves
+with perception and feeling. Now this association is due to the fact that
+the ego co-ordinates presentment (thinking), feeling, and willing, and in
+this way introduces order among the forces of the personality. This
+healthy arrangement would be interrupted should the ego prove itself
+powerless in this respect: if, for instance, the will went a different way
+from the feeling or thinking. No man would be in a healthy condition of
+mind who, while thinking this or that to be right, nevertheless wished to
+do something which he did not consider right.
+
+The same would hold good if a person desired, not the thing that pleased
+him, but that which displeased him. Now the person progressing toward
+higher cognition becomes aware that feeling, thinking, and willing do
+actually assume a certain independence; that, for example, a particular
+thought no longer urges him, as though of itself, to a certain condition
+of feeling and willing. The matter resolves itself thus: We may comprehend
+something correctly by means of thinking, but in order to arrive at a
+feeling or impulse of the will on the subject, we need a further
+independent impetus, coming from within ourselves. Thinking, feeling and
+willing no longer remain three forces, radiating from the ego as their
+common centre, but become, as it were, independent entities, just as
+though they were three separate personalities. For this reason, therefore,
+a person's own ego must be strengthened, for not only must it introduce
+order among three powers, but the leadership and guidance of three
+entities have devolved upon it.
+
+And this is what is known to occult science as the cleavage of the
+personality. Here is once more clearly revealed how important it is to add
+to the exercises for higher training others for giving fixity and firmness
+to the judgment, and to the life of feeling and will. For if certainty and
+firmness are not brought into the higher world, it will at once be seen
+how weak the ego proves to be, and how it can be no fitting ruler over the
+powers of thought, feeling and will. In the presence of this weakness, the
+soul would be dragged by three different personalities in as many
+directions, and its inner individual separateness would cease. But should
+the development of the occult student proceed on the right lines, this
+multiplication of himself, so to speak, will prove to be a real step
+forward, and he will nevertheless continue, as a new ego, to be the strong
+ruler over the independent entities which now make up his soul.
+
+In the subsequent course of development this division or cleavage is
+carried further; thought, now functioning independently, arouses the
+activities of a fourth distinct psycho-spiritual being; one that may be
+described as a direct influx into the individual, of currents which bear a
+resemblance to thoughts. The entire world then appears as
+thought-structure, confronting man just like the plant and animal worlds
+in the realm of the physical senses. In the same manner feeling and will,
+which have become independent, stimulate two other powers within the soul
+to work in it as separate entities. And yet a seventh power and entity
+must be added, which resembles the ego itself. Thus man, on reaching a
+particular stage of development, finds himself to be composed of seven
+entities, all of which he has to guide and control.
+
+The whole of this experience becomes associated with a further one. Before
+entering the supersensible world, thinking, feeling, and willing were
+known to man merely as inner soul-experiences. But as soon as he enters
+the supersensible world he becomes aware of things which do not express
+physical sense realities, but psycho-spiritual realities. Behind the
+characteristics of the new world of which he has become aware, he now
+perceives spiritual beings. These now present themselves to him as an
+external world, just as stones, plants and animals in the physical sense
+world, have impressed his senses. Now the occult student is able to
+observe an important difference between the spiritual world unfolding
+itself before him and the world he has hitherto been accustomed to
+recognize by means of his physical senses. A plant of the sense-world
+remains what it is, whatever man's soul may think or feel about it. This
+is not the case, however, with the images of the psycho-spiritual world,
+for these change according to man's own thoughts and feelings. Man stamps
+upon them an impression which is the result of his own being.
+
+Let us imagine a particular picture presenting itself to man in the
+imaginative world. As long as he maintains indifference toward it, it will
+continue to show a particular form. As soon, however, as he is moved by
+feelings of like or dislike with regard to it, its form will change.
+Pictures, therefore, at first present not only something independent and
+external to man, but they reflect also what man himself is. These pictures
+are permeated through and through with man's own being. This falls like a
+veil over the other beings. In this case man, even if confronted by a real
+being, does not see this, but sees what he himself has created. Thus he
+may have something true before him, and yet see what is false. Indeed,
+this is not only the case in respect to what man has observed concerning
+his own being, but everything that is in him impresses itself upon the
+spiritual world.
+
+If, for example, a person has secret inclinations, which owing to
+education and character are precluded from revealing themselves in life,
+those inclinations will, nevertheless, take effect in the psycho-spiritual
+world, which is thus colored in a peculiar way, due to that person's
+being, quite irrespective of how much he may or may not know of his own
+being. And in order to be able to advance beyond this stage of
+development, it becomes necessary that man should learn to distinguish
+between himself and the spiritual world around him. It is necessary that
+he should learn to eliminate all the effects produced by his own nature
+upon the surrounding psycho-spiritual world. This can be done only by
+acquiring a knowledge of what we ourselves take with us into this new
+world. It is therefore primarily a question of self-knowledge, in order
+that we may become able to perceive clearly the surrounding
+psycho-spiritual world. It is true that certain facts of human development
+entail such self-knowledge as must naturally be acquired when one enters
+higher worlds. In the ordinary world of the physical senses man develops
+his ego, his self-consciousness, and this ego then acts as a point of
+attraction for all that appertains to man. All personal propensities,
+sympathies, antipathies, passions, opinions, etc., possessed by a person,
+group themselves, as it were, around this ego, and it is this ego likewise
+to which human Karma is attached. Were we able to see this ego unveiled,
+it would also be possible to see just what blows of fate it must yet
+endure in this and future incarnations, as a result of its life in
+previous incarnations and the qualities acquired. Encumbered as it is with
+all this, the ego must be the first picture that presents itself to the
+human soul, when ascending into the psycho-spiritual world. This double of
+the human being, in accordance with a law of the spiritual world, is bound
+to be his first impression in that world. It is easy to explain this
+fundamental law to ourselves, if we consider the following. In the life of
+the physical senses man is cognizant of himself only so far as he is
+inwardly conscious of himself in his thinking, feeling, and willing. This
+cognition is an inner one; it does not present itself to him externally,
+as do stones, plants and animals; but even through inner experiences, man
+learns to know himself only partially, for he has within him something
+that prevents deep self-knowledge, namely, the impulse to immediately
+transform this quality, when through self-cognition he is forced to admit
+its presence and concerning which he is unwilling to deceive himself.
+
+If he did not yield to this impulse, but simply turned his attention away
+from himself--remaining as he is--he would naturally deprive himself of even
+the possibility of knowing himself in regard to that particular matter.
+Yet should he "explore" himself, facing his characteristics without
+self-deception, he would either be able to improve them, or in his present
+condition of life he would be unable to do so. In the latter case a
+feeling would steal over his soul which we must designate a feeling of
+shame. Indeed, this is the way in which man's sound nature acts; it
+experiences through self-knowledge various feelings of shame. Even in
+ordinary life this feeling has a certain definite effect. A healthy-minded
+person will take care that that which fills him with this feeling does not
+express itself outwardly or manifest itself in deeds. Thus the sense of
+shame is a force urging man to conceal something within himself, not
+allowing it to be outwardly apparent.
+
+If we consider this well, we shall find it possible to understand why
+occult science should ascribe more far-reaching effects to another inner
+experience of the soul, very closely allied to this feeling of shame.
+Occult science finds that within the hidden depths of the soul a kind of
+secret feeling of shame exists, of which man in his life of the physical
+senses is unaware. Yet this secret feeling acts much in the same way as
+the conscious feeling of shame of ordinary life to which we have alluded;
+it prevents man's inmost being from confronting him in a recognizable
+image, or double. Were this feeling not present, man would see himself as
+he is in very truth; not only would he experience his thoughts, ideas,
+feelings and decisions inwardly, but he would perceive these as he now
+perceives stones, animals and plants.
+
+This feeling, therefore, is that which veils man from himself, and at the
+same time hides from him the entire spiritual world. For owing to this
+veiling of man's inner self, he becomes unable to perceive those things by
+means of which he is to develop organs for penetrating into the
+psycho-spiritual world; he becomes unable to so transform his own being as
+to render it capable of obtaining spiritual organs of perception.
+
+If man aims however to form these organs of perception through correct
+training, that which he himself really is appears before him as the first
+impression. He perceives his double. This self-recognition is inseparable
+from perception of the rest of the psycho-spiritual world. In the everyday
+life of the physical world the feeling of shame here described acts in
+such a manner as to be perpetually closing the door which leads into the
+psycho-spiritual world. If man would take but a single step in order to
+penetrate into that world, this instantly appearing but unconscious
+feeling of shame, conceals that portion of the psycho-spiritual world
+which would reveal itself. The exercises here described do, however,
+unlock this world: and it so happens that the above-mentioned hidden
+feeling acts as a great benefactor to man, for all that we may have
+gained, apart from occult training, in the matter of judgment, feeling and
+character, is insufficient to support us when confronted by our own being
+in its true form; its apparition would rob us of all feeling of selfhood,
+self-reliance and self-consciousness. And that this may not happen,
+provision must be made for cultivating sound judgment, good feeling and
+character, along with the exercises given for the attainment of higher
+knowledge.
+
+A correct method of tuition teaches the student as much of occult science
+as will, in combination with the many means provided for self-knowledge
+and self-observation, enable him to meet his double with assured strength.
+It will then appear to the student that he sees, in another form, a
+picture of the imaginative world with which he has already become
+acquainted in the physical world. Anyone who has first learned in the
+physical world, by means of his understanding, to apprehend rightly the
+law of Karma, is not likely to be greatly frightened when he sees his fate
+traced upon the image of his double. Anyone who, by means of his own
+powers of judgment, has made himself acquainted with the evolution of the
+universe, and the development of the human race, and who is aware that at
+a particular epoch of this development the powers of Lucifer penetrated
+into the human soul, will have little difficulty in enduring the sight of
+the image of his own individuality when he knows that it includes those
+Luciferian powers and all their accumulated effects.
+
+This will suffice to show how necessary it is that no one should demand
+admission into the spiritual world before having learned to understand
+certain truths concerning it; learning them by means of his own judgment,
+as developed in this world of the physical senses. All that has been said
+in this book previous to the chapter concerning "Perception of the higher
+worlds," should have been assimilated by the student in the course of his
+regular development, by means of his ordinary judgment, before he has any
+desire to seek entrance himself into the supersensible worlds.
+
+Where the training has been such as to pay little heed to firmness and
+surety of judgment, and to the life of feeling and character, it may
+happen that the student will approach the higher world before being
+possessed of the necessary inner capacities. The meeting with his double
+would in this case overwhelm him. But what might also happen is that the
+person introduced into the supersensible world then would be totally
+unable to recognize this world in its true form, for it would be
+impossible for him to differentiate between what he sees in the things,
+and what they really are. For this distinction becomes possible only when
+a person himself has beheld the image of his own being and becomes able to
+separate from his surroundings everything which proceeds from his inner
+being.
+
+In respect to life in the world of physical sense, man's double becomes at
+once visible through the already mentioned feeling of shame when man nears
+the psycho-spiritual world, and in so doing, it also conceals the whole of
+that world. The double stands before the entrance as a "guardian," denying
+admission to all who are as yet unfit, and it is therefore designated in
+occult science as the "guardian of the threshold of the psycho-spiritual
+world." However, we may call it the "lesser guardian," for there is
+another, of whom we shall speak later.
+
+And besides this meeting with his double on entering the supersensible
+world as here described, man encounters the Guardian of the Threshold when
+he passes the portals of physical death, and it gradually reveals itself
+during that psycho-spiritual development which takes place between death
+and a new birth. However, the encounter can in no wise crush us, for we
+then know of other worlds of which we are ignorant during the life between
+birth and death. A person entering the psycho-spiritual world without
+having encountered the Guardian of the Threshold would be liable to fall a
+prey to one delusion after another. For he would never be able to
+distinguish between that which he himself brings into that world and what
+really belongs to it. But correct training should lead the student into
+the domain of truth, not of error, and with such training the meeting
+must, at one time or another, inevitably take place, for it is the one
+indispensable precaution against the possibilities of deception and
+phantasm in the observation of supersensible worlds. It is one of the most
+indispensable precautions to be taken by every occult student, to work
+carefully upon himself in order not to become a visionary, subject to
+every possible deception and self-deception, suggestion and
+auto-suggestion. Wherever correct occult training is followed, the causes
+of such deceptions are destroyed at their source. It would of course be
+impossible to speak here exhaustively of the many details to be included
+in such precautions, and we can only indicate in general the underlying
+principles. The illusions to be taken into account arise from two sources.
+In part they proceed from the fact that our own soul-being colors reality.
+In the ordinary life of the physical sense-world, the danger arising from
+this source of deception is comparatively small, because here the outer
+world always obtrudes itself upon the observer in its own sharp outline,
+no matter how much the observer is inclined to color it according to his
+wishes and interests. As soon, however, as we enter the imaginative world,
+the images are changed by such wishes and interests, and we then have
+actually before us that which we ourselves have formed or, at any rate,
+helped to form. Now, since through this meeting with the Guardian of the
+Threshold the occult student becomes aware of everything within him, of
+that which he can take with him into the psycho-spiritual world, this
+source of delusion is removed, and the preparation which the occult
+student undergoes prior to his entering that world is in itself calculated
+to accustom him to exclude himself--even in matters appertaining to the
+physical world--when making his observations, thus allowing things and
+occurrences to speak for themselves. Any one who has sufficiently
+practiced these preparatory exercises may await this meeting with the
+Guardian of the Threshold in all tranquillity; by this meeting he will be
+definitely tested whether he is now really capable of putting aside his
+own being even when confronting the psycho-spiritual world.
+
+In addition to this there is another source of delusion. This becomes
+apparent when we place the wrong interpretation upon an impression we
+receive. We may illustrate it by means of a very simple example taken from
+the world of the physical senses. It is the delusion we may encounter when
+sitting in a railway carriage; we _think_ the trees are moving in the
+reverse direction to the train, whereas in fact we ourselves are moving
+with the train. Although there are many cases in which such illusions
+occurring in the physical world are more difficult to correct than the
+simple one we have mentioned, yet it is easy to see that, even within that
+world, means may be found for getting rid of those delusions if a person
+of sound judgment brings everything to bear upon the matter which may help
+to clear it up.
+
+But as soon as we penetrate into the psycho-spiritual world such
+elucidations become less easy. In the world of sense, facts are not
+altered by human delusions about them; it is therefore possible to correct
+a delusion by unprejudiced observation of facts. But in the supersensible
+world this is not immediately possible. If we desire to study a
+supersensible occurrence and approach it with the wrong judgment, we then
+carry that wrong judgment over into the thing itself, and it becomes so
+interwoven with the thing, that the two cannot be easily distinguished.
+The error then is not in the person and the correct fact external to him,
+but the error will have become a component part of the external fact. It
+cannot therefore be cleared up simply by unprejudiced observation of the
+fact. This is enough to indicate an extremely fertile source of illusion
+and deception for one who would venture to approach the supersensible
+world without adequate preparation.
+
+As the occult student has now acquired the faculty to exclude those
+illusions originating from the coloring of the supersensible
+world-phenomena with his own being, so must he now acquire the faculty of
+making ineffective the second source of illusions mentioned above.
+
+Only after the meeting with his double, can he eliminate what comes from
+himself and thus he will be able to remove the second source of delusion
+when he has acquired the faculty for judging by the very nature of a fact
+seen in the supersensible world, whether it is a reality or an illusion.
+Now if the illusions were of precisely the same appearance as the
+realities, differentiation would be impossible. But this is not the case.
+Illusions of the supersensible world have in themselves qualities which
+distinguish them definitely from the realities, and the important thing is
+for the occult student to know by what qualities he may be able to
+recognize those realities.
+
+Nothing seems more natural than that those ignorant of occult training
+should say: "How, then, is it at all possible to guard against delusions,
+since their sources are so numerous?" And further: "Can an occult student
+ever be safe from the possibility that all his so-called higher
+experiences may not turn out to be based on mere deception and
+self-deception (suggestion and auto-suggestion)?" Any one advancing these
+objections ignores the fact that all true occult training proceeds in such
+a manner as to remove those sources of delusion. In the first place, the
+occult student during his preparation, will have become possessed of
+enough knowledge about all that which may lead to delusion and
+self-delusion, that he will be in a position to protect himself against
+them. He has, in this respect, an opportunity, like that of no other human
+being, to render himself sober and capable of sound judgment for the
+journey of life. Everything he learns teaches him not to rely upon vague
+presentiments and premonitions. Training makes him as cautious as
+possible, and, in addition to this, all true training leads in the first
+place to concepts of the great cosmic events, to matters, therefore, which
+necessitate the exertion of the judgment, a process by which this faculty
+is at the same time rendered keener and more refined. But those who
+decline to occupy themselves with these remote subjects, and prefer
+keeping the revelations nearer at hand, might miss the strengthening of
+that sound power of judgment which gives certainty in distinguishing
+between illusion and reality. Yet even this is not the most important
+thing, but the exercises themselves, carried out through a systematic
+course of occult training. These must be so arranged that the
+consciousness of the student is enabled during meditation to scan minutely
+all that passes within his soul. In order to bring about imagination, the
+first thing to be done is to form a symbol. In this there are still
+elements taken from external observation; it is not only man who
+participates in their content, he himself does not produce them. Therefore
+he may deceive himself concerning them and assign their origin to wrong
+sources. But when the occult student proceeds to the exercises for
+inspiration, he drops this content from his consciousness and immerses
+himself only in the soul-activity which formed the symbol. Even here error
+is still possible: education and study etc., have induced a particular
+kind of soul-activity in man. He is unable to know everything about the
+origin of this activity. Now, however, the occult student removes this,
+his own soul-activity, from his consciousness; if then something remains,
+nothing adheres to it that cannot easily be reviewed; nothing can intrude
+itself in respect to its entire content that cannot easily be judged.
+
+In his intuition, therefore, the occult student possesses something which
+shows him the pure, clear reality of the psycho-spiritual world. And if he
+applies this recognized test to all that meets his observation in the
+realm of psycho-spiritual realities, he will be well able to distinguish
+appearance from reality. He may also feel sure that the application of
+this law provides just as effectually against delusions in the spiritual
+world as does the knowledge in the physical world that an _imaginary_
+piece of red-hot iron cannot burn him.
+
+It is obvious that this test applies only to our own experiences in the
+supersensible world, and not to communications made to us which we have to
+apprehend by means of our physical understanding and our healthy sense of
+truth. The occult student should exert himself to draw a distinct line of
+demarcation between the knowledge he acquires by the one means, and by the
+other. He should be ready on one the hand to accept communications made to
+him regarding the higher worlds, and should seek to understand them by
+using his powers of judgment. When, however, he is confronted by an
+"experience," which he may so name because it is due to personal
+observation, he will first carefully test the same to ascertain whether it
+possesses exactly those characteristics which he has learned to recognize
+by means of infallible intuition.
+
+                  -------------------------------------
+
+The meeting with the Guardian of the Threshold being over, the occult
+student will have to face other new experiences, and the first thing that
+he will become aware of is the inner connection which exists between this
+Guardian of the Threshold and that soul-power we have already
+characterized, when describing the cleavage of personality, as being the
+seventh power to resolve itself into an independent entity. This seventh
+entity is, indeed, in certain respects no other than the double, or
+Guardian of the Threshold itself, and it lays a particular task upon the
+student. Namely, that which he is in his lower self and which now appears
+to him in the image, he must guide and lead by means of the new-born
+higher self. This will result in a sort of battle with this double, which
+will continually strive for the upper hand. Now to establish the right
+relationship to it, to allow it to do nothing except what takes place
+under the influence of the new-born ego, this is what strengthens and
+fortifies man's forces.
+
+This matter of self-cognition is, in certain respects, different in the
+higher worlds from what it is in the physical sense-world. For whereas in
+the latter, self-cognition is only an inner experience, the newly born
+self immediately presents itself as an outward psycho-spiritual
+apparition. We see our new-born self before us like another being, yet we
+cannot perceive it in its entirety, for, whatever the stage to which we
+may have climbed on our journey to the supersensible worlds, there will
+always be still higher stages which will enable us to perceive more and
+more of our "higher self." It can therefore only partially reveal itself
+to the student at any particular stage. Having once caught a glimpse of
+this higher self, man feels a tremendous temptation to look upon it in the
+same manner in which he is accustomed to regard the things of the physical
+sense-world. And yet this temptation is salutary; it is indeed necessary,
+if man's development is to proceed in the right manner. The student must
+here note what it is that appears as his double, as the Guardian of the
+Threshold, and place it by the side of the higher self, in order that he
+may rightly observe the disparity between what he is and what he is to
+become. But while thus engaged in observation he will find that the
+Guardian of the Threshold will assume quite a different aspect, for it
+will now reveal itself as a picture of all the _obstacles_ which oppose
+the development of the higher ego, and he then becomes aware of what a
+load he drags about with him in his ordinary ego. And should the student's
+preparation not have rendered him strong enough to be able to say: "I will
+not remain at this point, but will persistently work my way upward toward
+the higher ego," he will grow weak and will shrink back dismayed before
+the labor that lies before him. He has plunged into the psycho-spiritual
+world, but gives up working his way farther, and becomes a captive to that
+image which, as Guardian of the Threshold, now confronts the soul. And the
+remarkable thing here is that the person so situated will have no feeling
+of being a captive. He will, on the contrary, think he is going through
+quite a different experience, for the image called forth by the Guardian
+of the Threshold may be such as to awaken in the soul of the observer the
+impression that in the pictures which appear at this stage of development
+he has before him the whole universe in its entirety--the impression of
+having attained to the summit of all knowledge, and of there being,
+therefore, nothing left to strive after. Therefore, instead of feeling
+himself a captive, the student would believe himself rich beyond all
+measure, and in possession of all the secrets of the universe. Nor need
+this experience fill one with surprise, though it be the reverse of the
+facts, for we must remember that by the time these experiences are felt,
+we are already standing within the psycho-spiritual world, and that the
+special peculiarity of this world is that it reverses events--a fact which
+has already been alluded to in our consideration of life after death.
+
+The image seen by the occult student at this stage of development shows
+him a different aspect from that in which the Guardian of the Threshold
+first revealed itself. In the double first mentioned, were to be seen all
+those qualities which, as the result of the influence of Lucifer, are
+possessed by man's ordinary ego. But in the course of human development,
+another power has, in consequence of Lucifer's influence, also been drawn
+into the human soul; this is known as the force of Ahriman. It is this
+force that, during his physical existence, prevents man from becoming
+aware of those psycho-spiritual beings which lie behind the surface of the
+external world. All that man's soul has become under the influence of this
+force, may be discerned in the image revealing itself during the
+experience just described. Those who have been sufficiently prepared for
+this experience will, when thus confronted, be able to assign to it its
+true meaning, and then another form will soon become visible--one we may
+describe as the "greater Guardian of the Threshold." This one will tell
+the student not to rest content with the stage to which he has attained,
+but to work on energetically. It will call forth in him the consciousness
+that the world he has conquered will only become a truth, and not an
+illusion, if the work thus begun be continued in a corresponding manner.
+Those, however, who have gone through incorrect occult training and would
+approach this meeting unprepared, would then experience something in their
+souls when they come to the "greater Guardian of the Threshold," which can
+only be described as a "feeling of inexpressible fright", of "boundless
+fear."
+
+Just as the meeting with the "lesser Guardian" gives the occult student
+the opportunity of judging whether or not he is proof against delusions
+such as might arise through interweaving his own personality with the
+supersensible world, so too must he be able to prove from the experiences
+which finally lead to the "greater Guardian," whether he is able to
+withstand those illusions which are to be traced to the second source
+mentioned farther back in this chapter. Should he be proof against the
+powerful illusion by which the world of images to which he has attained,
+is falsely displayed to him as a rich possession, when actually he is only
+a captive, then he is guarded also against the danger of mistaking
+appearance for reality during the further course of his development.
+
+To a certain degree the Guardian of the Threshold will assume a different
+form in the case of each individual. The meeting with him corresponds
+exactly to the way in which the personal element in supersensible
+observations is overcome, and therefore the possibility exists of entering
+a realm of experience which is free from any tinge of personality and is
+open to every human being.
+
+                  -------------------------------------
+
+When the occult student has passed through the above experiences, he will
+be capable of distinguishing in the psycho-spiritual world between what he
+himself is and what is outside of him, and he will then recognize why an
+understanding of the cosmic occurrences narrated in this book, is
+necessary to man's understanding of humanity itself and its life process.
+In fact, we can understand the physical body only when we recognize the
+manner in which it has been built up through the developments undergone in
+the Saturn, Sun, Moon, and Earth periods, and we understand the etheric
+body when we follow its evolution through the Sun, Moon, and Earth stages
+of evolution. We further comprehend what is bound up with our
+earth-development at present, if we can grasp how all things proceed by
+the process of gradual evolution. Occult training places us in a position
+to recognize the connection between everything that is within man and the
+corresponding facts and beings existing in the world external to him. For
+it is a fact that each principle of man stands in some connection with the
+rest of the world. The outlines of these subjects could only be briefly
+sketched in this book. It must however be borne in mind that the physical
+body had, at the time of the Saturn development, for instance, no more
+than its rudimentary beginnings. Its organs--such as the heart, lungs, and
+brain--developed later during the Sun, Moon, and Earth periods, for which
+reason heart, lungs and brain are related to the evolutionary process of
+Sun, Moon and Earth.
+
+It is the same with the members of the etheric body, the sentient body,
+and the sentient soul. Man is the outcome of the entire world surrounding
+him, and every part of his constitution corresponds to some event, to some
+being in the external world. At a certain stage of his development the
+occult student comes to a realization of this relation of his own being to
+the great cosmos, and this stage of development may in the occult sense be
+termed a becoming aware of the relationship of the little world, the
+microcosm--that is, man himself--to the great world, the macrocosm. And when
+the occult student has struggled through to such cognition, he may then go
+through a new experience; he begins to feel himself united, as it were,
+with the entire cosmic structure, although he remains fully conscious of
+his own independence. This sensation is a merging into the whole world, a
+becoming "at one" with it, yet _without_ losing one's own individual
+identity. Occult science describes this stage as the "becoming one with
+the macrocosm." It is important that this union should not be imagined as
+one in which separate consciousness ceases and in which the human being
+flowers forth into the universe, for such a thought would only be the
+expression of an opinion resulting from untutored reasoning.
+
+Following this stage of development something takes place that in occult
+science is described as "beatitude." It is neither possible nor necessary
+that this stage be more closely described, for no human words have the
+power to picture this experience and it may rightly be said that any
+conception of this state could be acquired only by means of such
+thought-power as would no longer be dependent upon the instrument of the
+human brain. The separate stages of higher knowledge, according to the
+methods of initiation that have been here described, may be enumerated as
+follows:
+
+1. The study of occult science, in the course of which we first of all
+make use of the reasoning powers we have acquired in the world of the
+physical senses.
+
+2. Attainment of imaginative cognition.
+
+3. Reading the secret script (which corresponds to inspiration).
+
+4. Working with the philosopher's stone (corresponding to intuition).
+
+5. Cognition of the relationship between the microcosm and the macrocosm.
+
+6. Being one with the macrocosm.
+
+7. Beatitude.
+
+These stages however need not necessarily be thought of as following one
+another consecutively, for in the course of training, the occult student,
+according to his individuality, may have attained a preceding stage only
+to a certain degree when he has already begun to practice exercises,
+corresponding to the next higher stage. For instance, it may be that when
+he has gained only a few reliable imaginative pictures, he will already be
+doing exercises which lead him on to draw inspiration, intuition, or
+cognition of the relationship between microcosm and macrocosm into the
+sphere of his own experiences.
+
+                  -------------------------------------
+
+When the occult student has experienced intuition he comes to know not
+only the forms of the psycho-spiritual world, not only can he recognize
+their inter-relationship through the "secret script," but he attains a
+cognition of these beings themselves through whose co-operation the world,
+to which he belongs, comes into being. Thus he learns to know himself in
+the true form which he possesses as a spiritual being in the
+psycho-spiritual world. He has struggled through to the higher ego, and
+has learned how he must continue the work in order that he may master his
+double, the Guardian of the Threshold. But he has also met the "greater
+guardian of the Threshold" who stands before him perpetually urging him to
+further labors. It is this greater Guardian of the Threshold who now
+becomes the ideal he must strive to resemble, and when the student has
+acquired this feeling he will have risen to that important stage of
+development in which he will be in a position to recognize who it is that
+is really standing before him as that "greater Guardian." For henceforth,
+in the student's consciousness, the Guardian is gradually transformed into
+the figure of the Christ, whose Being and intervention in the evolution of
+the earth have been dealt with in a foregoing chapter.
+
+Thus the student, through his intuition, will have become initiated into
+that sublime Mystery which is linked with the name of Christ. The Christ
+reveals himself to him as the "Great Ideal of humanity on earth."
+
+When in this manner through intuition, the Christ has been recognized in
+the spiritual world, then we can also understand those events that took
+place historically upon earth during the fourth post-Atlantean period (the
+Greco-Roman time), and how at that time the great Sun-Spirit, the
+Christ-Being, intervened in the world's development, and how He still
+continues to guide its evolution. These are matters the student will then
+know by personal experience. Therefore it is through intuition that the
+meaning and significance of the earth's evolution are disclosed to the
+occult student.
+
+The path leading to cognition of the supersensible worlds as above
+indicated, is one which all men may travel, whatever their position under
+the present conditions of life may be. And in speaking of such a path it
+must be borne in mind that, while the goal of cognition and truth is the
+same at all times of the earth's development, yet the starting-point for
+man has varied considerably at different periods. For instance, the man of
+the present day who wishes to find his way into supersensible worlds,
+cannot start from the same point as the Egyptian candidate for initiation
+of old. This is why it is impossible for modern humanity to apply, without
+modification, the exercises given to the candidate for initiation in
+ancient Egypt. For since those times men's souls have passed through
+different incarnations, and this passing onward from incarnation to
+incarnation is not without significance and importance. The capacities and
+qualities of souls change from one incarnation to another. Those who have
+studied human history only superficially can note that since the twelfth
+and thirteenth centuries all life conditions have changed and that
+opinions, feelings and even human capabilities have become different from
+what they were before that time. The path here described for the
+acquirement of higher knowledge is one which is suitable for souls
+incarnating in the immediate present. It fixes the starting-point of
+spiritual development just where the man of the present day stands, in
+whatever conditions of life he may be placed.
+
+From epoch to epoch, progressive evolution leads humanity, in respect to
+the path of higher cognition, to ever changing modes, just as outer life
+likewise changes its form. For at all times it is necessary that perfect
+harmony should reign between external life and initiation. It will be
+pointed out in the next chapter of this book what changes initiation,
+which in the ancient mysteries lead into the higher worlds, must undergo,
+in order to become modern "initiation" for the attainment of supersensible
+cognition in its present form.
+
+
+
+
+
+CHAPTER VI. THE PRESENT AND FUTURE EVOLUTION OF THE WORLD AND OF HUMANITY
+
+
+It is impossible to know anything in the occult sense of the present and
+future of human or planetary evolution without understanding that
+evolution in the past. For, that which presents itself to the occult
+student's observation when he watches the hidden events of the past,
+contains at the same time everything that he can learn of the present and
+future. In this book we have spoken of the Saturn, Sun, Moon and Earth
+evolutions. We cannot follow the evolution of the earth, as the occultist
+understands it, unless we observe the events of preceding evolutionary
+periods. For what meets us today, within the bounds of our earthly globe,
+comprises in a certain sense the facts of the evolution of the Moon, Sun
+and Saturn. The beings and things that took part in the evolution of the
+Moon have gone on developing, and all that now belongs to the earth, is
+the outcome of that development.
+
+But not all that has evolved from the Moon to the Earth is perceptible to
+physical sense-consciousness. A part of what came over to us from the Moon
+evolution is revealed only at a certain stage of clairvoyant
+consciousness, at which knowledge of supersensible worlds is reached. When
+this knowledge is gained, the fact that our earthly planet is united to a
+supersensible world is recognized. The latter includes that part of lunar
+existence which is not sufficiently densified to be observed by the
+physical senses. In the first place it does not include it as it was at
+the time of the evolution of the original Moon. If this clairvoyant
+consciousness occupies itself with the perception of these things, which
+it can have at present, this latter gradually separates into two images.
+One presents the shape borne by the earth during the lunar evolution, the
+other shows itself in such a way, that we recognize as its content a form
+as yet in the germinal stage which will become a reality--in the sense in
+which the earth is now a reality--but only in the future.
+
+On further observation it is seen that the results, in a certain sense, of
+that which is taking place on the earth are continually streaming into
+that future form, so that in it we have before us that which our earth
+will ultimately become. The effects of earthly existence will unite with
+the events in the world described, and out of this the new cosmos will
+arise, into which the Earth will be transformed as the Moon was
+transformed into the Earth. This future form is called in occult science
+the Jupiter condition. The clairvoyant observer of this Jupiter state sees
+the revelation of certain events which _must_ take place in the future.
+The reason for this is that in the supersensible part of the Earth which
+had its origin in the Moon, beings and things are present which will
+assume definite form when certain events have actually happened in the
+physical world. Therefore there will be something in the Jupiter condition
+which was already predetermined by the Moon evolution and it will contain
+new factors, which can come into the whole evolution only in consequence
+of terrestrial events. In this way clairvoyant consciousness is able to
+learn something of what will happen during the Jupiter state.
+
+The beings and facts observed in this field of consciousness have not the
+nature of sense-images; they do not even appear as fine air-structures
+from which effects might proceed which resemble sense-impressions. They
+give purely spiritual impressions of sound, light and heat. These are
+_not_ expressed through any material embodiments. They can be apprehended
+only by clairvoyant consciousness. One may say, however, that these beings
+which at present manifest on the psycho-spiritual plane, possess a "body."
+This body, however, appears like a sum of _condensed memories_ which they
+carry within their souls.
+
+One can distinguish within their being what they are now experiencing and
+what they have experienced and now remember. This last is contained within
+them like a bodily element. They are conscious of it in the same way that
+an earthly human being is conscious of his body.
+
+At a stage of clairvoyant development higher than that just described as
+necessary for a knowledge of the Moon and Jupiter, the student is able to
+perceive supersensible beings and things which are, in fact, the more
+highly developed forms of those present during the Sun condition, but
+which have now reached stages of existence so lofty as to be quite
+imperceptible to a consciousness capable of observing the Moon forms only.
+During meditation the picture of this world also divides in two. The one
+leads to a knowledge of the Sun state of the past; the other represents a
+future form of the earth existence--namely, that into which the earth will
+have been transformed when the fruits of all that takes place on it and
+Jupiter have merged into the forms of that future world. What can thus be
+observed of this future world may be characterized in occult phraseology
+as the Venus condition.
+
+In a similar manner, to a still more highly evolved clairvoyant
+consciousness, a future state of evolution is revealed, which we may call
+the Vulcan state. It stands in the same relationship to the Saturn state
+as the Venus condition does to that of the Sun, or the Jupiter state to
+the evolution of the Moon. Therefore, when we contemplate the past,
+present, and future of the earth's evolution, we may speak of the Saturn,
+Sun, Moon, Earth, Jupiter, Venus, and Vulcan evolutions.
+
+Just as these far-reaching conditions of the evolution of our earth lie
+disclosed to clairvoyant vision, the same vision is also able to cover the
+nearer future. There is a picture of the future corresponding to every
+picture of the past. In speaking of such things, however, one fact must be
+emphasized which should be taken into strict account: that in order to
+recognize facts of this kind, one must absolutely do away with the idea
+that they can be fathomed through mere philosophical reflection. These
+things cannot, and never should be investigated by that kind of thinking.
+Anyone would be labouring under a prodigious delusion who, after becoming
+acquainted with the teachings of occult science regarding the Moon state,
+thinks that he could discover the future conditions of Jupiter by
+comparing those of the Moon and Earth. These conditions must be
+investigated only when the requisite clairvoyant consciousness has been
+attained; but once communicated to others after such investigation, they
+can be understood without clairvoyant consciousness.
+
+Now the occultist finds himself in quite a different position, with regard
+to observations concerning the future, from that in which he stands with
+regard to those of the past. It is impossible at first for man to
+contemplate future events as impartially as he does those of the past.
+Future events excite human will and feeling; while the past affects us in
+quite a different way. He who observes life knows how true this is of
+everyday existence; but how enormously this truth is enhanced, and what an
+intimate bearing it has upon the hidden facts of life, can only be
+realized by one who has some knowledge of the supersensible world. That is
+the reason why those who know such things are very definitely limited as
+to what they are allowed to give out. Certain things bearing on the future
+can, in fact, be imparted only to those who have themselves determined to
+follow the path leading to the supersensible worlds. Such people by their
+mental attitude have acquired something which gives them the
+disinterestedness necessary for the reception of these teachings. For this
+reason certain secret facts, even of the past and present, can be spoken
+of only to those who are prepared for them in this way. These are facts so
+closely connected with future evolution, that their effect on the human
+soul is similar to that produced by communications regarding the future
+itself.
+
+This explains, also, why the information in this book concerning the
+present and the future is given in the merest outline as compared with the
+more detailed descriptions of the evolution of the world and of humanity
+in the past. What is said here is not intended to appeal to the love of
+sensation in the smallest degree; not even to awaken it. We shall only
+state where the answer can be found to vital questions which naturally
+present themselves to one who holds a certain definite attitude of mind.
+
+Just as the great cosmic evolution can be portrayed in the successive
+states, from the Saturn to the Vulcan period, so also is this possible for
+shorter periods of time; for example, for those of the evolution of the
+earth. Since that mighty upheaval which terminated the ancient Atlantean
+life, successive periods of human evolution have followed one another
+which have been called in this work the ancient Indian, the ancient
+Persian, the Egypto-Chaldean, and the Greco-Roman. The fifth period is
+that in which humanity finds itself to-day,--it is the present time. This
+period gradually took its rise in the eleventh, twelfth, and thirteen
+centuries A.D., after a period of preparation commencing in the fourth and
+fifth centuries. The Greco-Roman period preceding it began about the
+eighth century B.C. When one-third of this period had elapsed, the
+Christ-event took place.
+
+During the transition from the Egypto-Chaldean to the Greco-Roman period,
+the attitude of the human mind and, indeed, all human faculties, underwent
+a change. In the first of these two periods what we now know as logical
+thinking, as a mere intellectual concept of the world, was still wanting.
+The knowledge which a man now acquires through his intelligence, he then
+gained in a manner suited to that time,--directly through an inner, in a
+certain sense, clairvoyant cognition. He perceived the things around him,
+and while perceiving them there arose within his soul the percept, the
+image that was needed. Whenever knowledge is gained in this way, not only
+pictures of the physical sense-world come to light, but from the depths of
+consciousness a certain knowledge of facts and beings arises which are not
+of the physical world. This was a remnant of the ancient dim clairvoyance,
+once the common property of the whole of humanity.
+
+During the Greco-Roman period an ever-increasing number of individuals
+appeared without these capacities. Intelligent reflection concerning
+things took their place. Mankind was more and more shut off from the
+immediate perception of the psycho-spiritual world, and was more and more
+restricted to forming a picture of it through intelligence and feeling.
+This condition lasted more or less during the whole of the fourth division
+of the post-Atlantean period. Only those individuals who had preserved the
+old mental state as an inheritance could still become directly conscious
+of the spiritual world. But these were stragglers from an earlier time.
+Their manner of gaining knowledge was no longer suitable for later
+conditions. For, as a consequence of the laws of evolution, old faculties
+of the soul lose something of their former significance when new faculties
+appear. Human life then adapts itself to these new faculties, and can no
+longer use the old ones properly.
+
+There were individuals, however, who began in full consciousness to add to
+the powers of intelligence and feeling already gained, the development of
+other and higher powers, which made it possible for them once more to
+penetrate into the psycho-spiritual world. To this end they were obliged
+to set to work in a different way from that in which the pupils of the old
+Initiates had been trained. The latter had not been obliged to take into
+account those faculties of the soul which were developed only in the
+fourth period. The method of occult training which has been described in
+this work as that of the present age, began in its first rudiments in the
+fourth period. But it was then only in its beginning, it could not attain
+real maturity until the fifth period (from the twelfth and thirteenth
+centuries onward). Those who sought to rise into supersensible worlds in
+this manner could learn something of the higher regions of existence
+through the exercise of their own imagination, inspiration, and intuition.
+Those who went no further than the development of the faculties of reason
+and feeling could learn only through tradition what had been known to
+ancient clairvoyance. This was handed on, either by word of mouth or in
+writing, from generation to generation.
+
+Neither could those born later know anything of the real nature of the
+Christ-event save by such traditions, if they did not rise to the level of
+the supersensible worlds. Certainly there were such Initiates who still
+possessed the natural faculties of supersensible perception and yet who,
+through their development, had ascended into the higher worlds, in spite
+of their disregard of the new powers of intelligence and feeling. Through
+them a transition was effected from the old method of Initiation to the
+new. Such persons lived in later times as well. The essential
+characteristic of the fourth period is that, by the exclusion of the soul
+from direct communion with the psycho-spiritual world, the human faculties
+of intelligence and feeling were thereby strengthened and invigorated. The
+souls whose powers of intelligence and feeling had at that time developed
+to a great extent as the result of former incarnations, carried over with
+them the fruits of this development into their incarnations during the
+fifth period. As a compensation for this exclusion from the higher worlds,
+mighty traditions of Ancient Wisdom then existed, especially those of the
+Christ-event, which by the power of their content gave men confident
+knowledge of the higher worlds.
+
+But there were still certain human beings existing who had evolved the
+higher powers of cognition in addition to the faculties of reason and
+feeling. It devolved upon them to learn the facts of the higher worlds,
+and especially of the Mystery of the Christ-event, by direct supersensible
+perception. From these individuals there always flowed into the souls of
+other men as much as was intelligible and good for them.
+
+The first spreading of Christianity was to take place just at a time when
+the capacities for supersensible cognition were undeveloped in a great
+part of humanity. And this is why tradition at that time possessed such
+mighty power. The strongest possible force was necessary to lead mankind
+to a faith in a supersensible world which they themselves could not
+perceive. How Christianity worked during that period has been shown in
+previous pages. There were always those, however, who were able to rise
+into higher worlds through imagination, inspiration, and intuition. These
+men were the post-Christian successors of the old Initiates, the teachers
+and members of the Mysteries. Their task was to recognize again, through
+their own faculties, what man had been able to perceive through ancient
+clairvoyance, and through the methods of ascent into higher worlds taught
+in the old Initiations; and in addition to this, to acquire the knowledge
+of the real nature of the Christ-event.
+
+Thus there arose, among these "New Initiates," a knowledge embracing
+everything contained in the old form of Initiation; but the central point
+of this teaching was the higher knowledge concerning the Mysteries of the
+coming of the Christ. Such teaching could only filter through into the
+general life of the world in scanty measure while the human souls of the
+fourth period were further developing the faculties of intellect and
+feeling; therefore, while this lasted, the doctrine was in truth secret.
+Then began the dawn of the new period designated as the fifth. Its
+essential characteristic lay in the progress made in the evolution of the
+intellectual faculties, which were then developed to a very high degree,
+and will unfold still further in the future. This process has been slowly
+going on from the twelfth and thirteenth centuries, becoming ever more
+rapid from the sixteenth century up to the present time.
+
+Under these influences the evolution of the fifth period became an
+ever-increasing endeavour to foster the powers of intellect, while, on the
+contrary, the knowledge by faith of former times, and traditional wisdom,
+gradually lost its hold over the human soul. On the other hand, however,
+from the twelfth and thirteenth centuries on, there developed that which
+may be called an ever increasing flow of cognition born of modern
+clairvoyant consciousness. This "hidden knowledge" flows even though at
+first quite imperceptibly, into the human concepts of that period. It is
+only natural that even up to the present time the purely intellectual
+forces should have maintained an antagonistic attitude toward this
+knowledge. But that which must come to pass will do so in spite of all
+temporary antagonism. That "hidden knowledge" which is taking possession
+of humanity more and more may be called symbolically, the "wisdom of the
+Holy Grail."
+
+For he who learns to understand this symbol in its deeper meaning, as it
+is told in story and legend, will find that it symbolizes the nature of
+what has been called above, the knowledge of the new Initiation, with the
+Christ Mystery as its central point. Modern Initiates may therefore be
+called "the Initiates of the Grail." The preliminary stages of the path to
+the supersensible worlds described in this book, leads to the "Wisdom of
+the Grail." It is a peculiarity of this wisdom that its facts can be
+investigated only when the necessary means, as described in this book,
+have been acquired. Once investigated, however, these facts can be
+understood by means of those very soul-forces which are the result of the
+evolution of the fifth period. Indeed, it will become more and more
+evident that to an ever increasing extent those forces find satisfaction
+through this knowledge. We are now living at a time in which this
+knowledge must be absorbed by human consciousness in general to a much
+fuller extent than was formerly the case. And it is from this point of
+view that the teachings contained in this Christ-event will grow ever more
+powerful in proportion as human evolution assimilates the Wisdom of the
+Grail. The inner side of the development of Christianity will more and
+more keep pace with the exoteric side. That which may be learned through
+imagination, inspiration and intuition, concerning the higher worlds, in
+connection with the Christ Mystery, will penetrate ever more and more
+human thinking, feeling, and willing. The "hidden wisdom of the Grail"
+will be revealed, and as an inner force will more and more permeate the
+manifestations of human life.
+
+Through the whole of the fifth period, knowledge concerning the
+supersensible world will flow into human consciousness; and when the sixth
+period begins, humanity will be able to regain on a higher level that
+clairvoyance which it possessed at an earlier epoch in a dim and
+indistinct manner. Yet the new acquisition will take a form quite
+different from the old. What the soul knew of higher worlds in ancient
+times, was not permeated by its own forces of intellect and feeling. Its
+knowledge was instinctive. In the future it will not only have instincts,
+but it will _understand_ them, and feel them to be the essence of its own
+nature. When the soul learns a fact concerning some other being or thing,
+its intellect will find this fact verified through its own nature. Or when
+some fact regarding an ethical law or human conduct presents itself, the
+soul will say to itself: "My feeling is only justified when I carry out
+what is implied in this knowledge." Such a condition of soul will have to
+be developed by a large part of humanity in the sixth period.
+
+In a certain manner, that which human evolution accomplished during the
+third period--the Egypto-Chaldean--is repeated in the fifth. At that time
+the soul could still perceive certain facts of the supersensible worlds,
+but this perception was disappearing. For the intellectual faculties were
+at that time beginning to develop and it was their mission to at first
+exclude man from the higher worlds. In the fifth period supersensible
+facts which in the third period were perceived in hazy clairvoyance, are
+again becoming manifest; but they are now interpenetrated by the
+intellectual and emotional life of the individual man. They are also
+imbued with what may be imparted to the soul by a knowledge of the Christ
+Mystery; therefore they assume a form totally different from that which
+they had previously.
+
+Whereas in ancient times impressions from the higher worlds were felt as
+forces acting from out a spiritual world to which man did not properly
+belong, through development in later times these impressions are felt as
+those of a world into which man is growing, of which he more and more
+forms a part. Let no one suppose that a repetition of the Egypto-Chaldean
+civilization can take place in such a way that the soul would merely
+regain what then existed, and which has been handed on from that time. The
+Christ-impulse, rightly understood, impels the human soul which has
+experienced it, to feel and conduct itself as a member of a spiritual
+world, now recognizing it as a world to which it belongs, outside of which
+it previously existed.
+
+In the same way that the third reappears in the fifth period, in order to
+become penetrated with those new qualities which the human soul gained
+during the fourth, so similarly the second period will revive within the
+sixth and the first, the ancient Indian, during the seventh. All the
+marvelous wisdom of ancient India which the great teachers of that day
+were able to proclaim, will reappear in the seventh period, as living
+truth in human souls.
+
+Now the changes in the earthly environment of man take place in a manner
+which bears a certain relationship to his own evolution. When the seventh
+period has run its course, the earth will experience an upheaval which may
+be compared with the one which separated Atlantean from post-Atlantean
+times. And the transformed earth will again continue its evolution in
+seven divisions of time. The human souls which will then incarnate will
+experience, on a more exalted level, the kinship with the higher worlds
+which was possessed by the Atlanteans at a lower stage. But only those
+individuals will be able to cope with the new conditions of the earth who
+have built into their souls the qualities made possible by the influences
+of the Greco-Roman age, and of the periods following it,--the fifth, sixth,
+and seventh of the post-Atlantean evolution.
+
+The inner nature of such souls will correspond to that which the earth has
+become by that time. All other souls must then remain behind, although up
+to that point they had been able to choose whether or not they would
+create for themselves the conditions necessary to advance with the others.
+Those souls alone will be ripe for the conditions arising after the next
+great catastrophe, who at the point of transition from the fifth to the
+sixth post-Atlantean period have attained the capacity for penetrating
+supersensible cognition with the forces of intelligence and feeling. The
+fifth and sixth are in a way the decisive periods. Those souls which have
+attained the goal of the sixth period will continue to develop accordingly
+in the seventh; but the others will, under the altered conditions of their
+surroundings, find but little opportunity to proceed with their neglected
+task. Only in a distant future will conditions again appear which will
+permit of this being done.
+
+Thus evolution proceeds from period to period. Clairvoyance observes not
+only those changes in the future in which the earth alone takes part, but
+those also which take place in conjunction with the heavenly bodies in its
+environment. A time will come in which the terrestrial and human evolution
+will be advanced so far that those forces and beings which were compelled
+to detach themselves from the earth during the Lemurian period, so as to
+afford to earth-beings the possibility of further progress, will be able
+once more to unite with the earth. Then the moon will again be united with
+the earth. This will happen because a sufficiently large number of human
+souls will then possess the inner powers which will enable them to render
+the Moon forces fruitful for further development. And this will occur at a
+time when, side by side with the high development of a certain number of
+human souls, another development, that of those who have chosen the path
+of evil, will parallel it. These straggler-souls will have accumulated in
+their Karma so much sin, ugliness and evil, that at first they will form a
+separate community, a perverse and erring section of humanity, keenly
+opposing what we understand as "good." The "good" humanity will acquire
+little by little the power of using the Moon forces, and will thereby so
+transform the evil section as to enable it to keep pace with the advance
+of evolution as a separate earth kingdom. Through these labours of the
+good part of humanity, the earth, then reunited with the moon, will be
+able, after a certain period of development, to again unite with the sun
+and also with the other planets.
+
+After an intermediate state, which will be a sojourn in a higher world,
+the earth will be transformed into the Jupiter condition. That which we
+now call the mineral kingdom will not exist on Jupiter; the forces of this
+mineral kingdom will be transformed into plant forces and the plant
+kingdom, which will have quite a new form compared with its present one,
+will appear in the Jupiter state as the lowest of the kingdoms, while
+above it, we find the animal kingdom, likewise transformed. Next comes a
+human kingdom--the descendants of the evil earth humanity. And then will
+appear the descendants of the good earth humanity, as a human kingdom on a
+higher level. A great part of the work of this last human kingdom consists
+in ennobling the souls which have sunk into the evil community, so that
+they may still gain admittance into the true human kingdom.
+
+The Venus condition will be of such a nature that the plant kingdom will
+have disappeared also; the lowest kingdom will be the animal kingdom once
+more transformed, and above that there will be three successive human
+kingdoms of different degrees of perfection. The earth will remain united
+with the sun during the Venus period; while during that of Jupiter it will
+have happened that, at a certain point, the sun separates from Jupiter,
+the latter receiving its influence from outside. Then there is again a
+union between the sun and Jupiter, the transformation gradually passing
+into the Venus state. During that state another planet detaches itself
+from Venus, containing all kinds of beings which have opposed evolution,
+an "irredeemable moon," as it were, following a path of evolution which is
+of a character impossible to describe, because it is too unlike anything
+which man can experience on earth. But evolved humanity will pass on in a
+fully spiritualized state of existence to the Vulcan evolution, a
+description of which lies beyond the scope of this work.
+
+We see that from the fruits of the "Wisdom of the Grail" springs the
+highest ideal of human evolution conceivable for man: spiritualization
+attained by him through his own efforts. For in the end this
+spiritualization appears as a product of the harmony which he wrought out
+in the fifth and sixth periods of the present evolution, between the
+faculties of reason and emotion which he had then attained and cognition
+of supersensible worlds. That which he thus achieves within his soul will
+finally become in itself the outer world. The human spirit rises to the
+mighty impressions of its outer world and at first divines, later
+recognizes spiritual beings behind these impressions; the human heart
+senses the unspeakable exaltedness of the Spirit. Man can, however, also
+recognize that his inner experiences of intellect, feeling and character
+are but the germs of a nascent spirit world.
+
+He who thinks that human liberty is not compatible with a foreknowledge
+and predestination of future conditions, ought to consider that man's
+freedom of action in the future depends just as little on the arrangement
+of predestined things as does his liberty of action with regard to
+inhabiting a house a year hence, on the plans for which he is now
+settling. He will be as free as his innermost being will permit, within
+the house he has built; and he will be as free on Jupiter and on Venus as
+his inner life permits, even under the conditions which will arise there.
+Freedom will not depend on what has been predetermined by antecedent
+conditions, but on what the soul has made out of itself.
+
+                  -------------------------------------
+
+In the earth condition is contained that which has developed within the
+preceding Saturn, Sun and Moon states. Earth-man finds "wisdom" in the
+processes going on around him. This wisdom is there as the fruit of what
+has happened in the past. The Earth is the descendant of the "old Moon";
+and the latter developed with all that belonged to it, into the "Cosmos of
+Wisdom." The Earth is now at the commencement of an evolution, which will
+introduce a new force into this wisdom. It will cause man to feel himself
+an independent member of a spiritual world. This will come to pass because
+his ego will have been formed within him during the Earth period by the
+Lords of Form, as was his physical body on Saturn by the Lords of Will,
+his vital body on the Sun by the Lords of Wisdom, and his astral body on
+the Moon by the Lords of Motion.
+
+By means of the co-operation of the Lords of Will, Wisdom and Motion, that
+which manifests as wisdom is brought forth. Through the labours of these
+three classes of spirits, the beings and processes of earth can harmonize
+in wisdom with the other beings of their world. It is the Lords of Form
+who bestowed on man his independent ego. In the future this ego will
+harmonize with the beings of Earth, Jupiter, Venus, and of Vulcan, by
+means of the force added to the existing wisdom during the Earth period.
+It is the force of love. This force must begin to arise within
+earth-humanity and the Cosmos of Wisdom develop into a _Cosmos of Love_.
+Everything which the ego is able to unfold within itself must give birth
+to love. The all-embracing archetype of love is set forth in the
+revelation of that lofty Sun-spirit indicated in the description of the
+Christ Mystery. Through Him the germ of love is planted in the innermost
+core of the human being; and from this starting-point it must flow through
+the whole of evolution. Just as the wisdom previously formed manifests in
+the forces of the earthly sense-world, in the "elementary forces" of
+to-day, so love itself will manifest in the future, in all phenomena, as
+the new "elementary force."
+
+The secret of all future development is a recognition that everything
+achieved by man from a right comprehension of evolution is a sowing of
+seed which must ripen into love. And the greater the amount of love-force,
+so much the greater will be the creative force available for the future.
+In that which will grow from love, will lie the mighty forces leading to
+that culminating point of spiritualization described above. The greater
+the amount of spiritual knowledge that flows into human and terrestrial
+evolution, so much more living and fruitful seed will be stored up for the
+future. Spiritual knowledge is transmuted _through its own nature_ into
+love. The whole process which has been described, beginning with the
+Greco-Roman period and extending throughout the present time, shows how
+this transformation, for which the beginning has now been made for future
+times, is to take place and to what end. That which has been prepared as
+wisdom on Saturn, Sun and Moon, is active in the physical, etheric and
+astral bodies of man; it shows itself there as the "Wisdom of the World",
+but within the "ego" it becomes intensified. The wisdom of the outer world
+becomes inner wisdom in man from the Earth period onward and when it is
+concentrated in him, it becomes the germ of love. Wisdom is the necessary
+preliminary condition for love; love is the fruit of wisdom, reborn in the
+ego.
+
+
+
+
+
+CHAPTER VII. DETAILS FROM THE DOMAIN OF OCCULT SCIENCE MAN'S ETHERIC BODY
+
+
+When the higher principles of man are observed with clairvoyant vision,
+the mode of perception is never precisely the same as that which comes
+from the outer senses. If we touch an object, and experience a sensation
+of warmth, we must distinguish between that which comes from the object,
+that which, as it were, streams out from it, and our own psychic
+experience. The inner psychic experience of perceiving warmth is something
+distinct from the heat which streams from the object. Now let us imagine
+this psychic experience quite by itself without the outer object. Let us
+call up the experience of a sensation of heat in our soul, without the
+presence of any external physical object to cause it. If such a sensation
+simply existed _without_ cause, it would be mere fancy. The student of
+occult science experiences such inner perceptions without any physical
+cause. But at a certain stage of development they present themselves in
+such a manner that he knows (it has been shown that by the very nature of
+the experience he can know) that the inner perception is not fancy, but is
+caused by a psycho-spiritual being belonging to a supersensible world,
+just as the ordinary sensation of heat, for example, is caused by an
+external physical-sense object.
+
+It is the same with the perception of colour in the supersensible world.
+Here we must distinguish between the colour associated with the outer
+object, and the inner colour-sensation in the soul. Let us call up the
+soul's inner sensation when it perceives a _red_ object in the physical,
+outer world of the senses. Let us imagine that we retain a very vivid
+recollection of the impression, but that we are looking away from the
+object. Let us imagine what we still retain as a memory-picture of the
+colour, to be an inner experience. We shall then distinguish between that
+which is an inner experience of the colour, and the external colour
+itself. These inner experiences differ entirely in their content from
+impressions of the outer senses. They bear much more the impress of what
+is felt as joy and sorrow than that of normal physical sensation. Now let
+us imagine an inner experience of this kind arising in the soul, without
+any suggestion from an outer sense object. A clairvoyant may have an
+experience of this kind, and may know too, in that case, that it is no
+fancy, but the expression of a psycho-spiritual being. Now if this
+psycho-spiritual being excites the same impression as does a red object of
+the physical-sense world, then that being is red. There will, however,
+always be the external impression first, and then the inner experience of
+colour, in the case of the physical-sense object; in that of the genuine
+clairvoyance of a man of to-day, it _must_ be the contrary,--first the
+inner experience, shadowy, like a mere recollection of colour, and then a
+picture, growing more and more vivid. The less heed we pay to this
+necessary sequence of events the less we are able to distinguish between
+actual, spiritual perception and the delusions of fancy (illusion,
+hallucination, etc.).
+
+The vividness of the picture in a psycho-spiritual perception of this
+kind, whether it remains quite shadowy, like a dim concept, or whether it
+impresses us as intensively as an outer object, depends altogether upon
+the clairvoyant's stage of development. Now, the general impression
+obtained by the clairvoyant of the etheric body, may be thus described.
+When the clairvoyant has strengthened his will power to such a degree
+that, in spite of the fact that an individual stands before him in a
+physical body, he can abstract his attention from what the physical eye
+sees,--he is then able to see clairvoyantly into the space occupied by the
+man's physical body. Of course, a great increase of will power is
+necessary, in order to withdraw the attention not only from something in
+the mind, but from something standing before one, in such a way that the
+physical impression is quite extinguished. But this increase of will is
+possible, and is brought about by exercises for the attainment of
+supersensible cognition. The clairvoyant can then first have a general
+impression of the etheric body. Within his soul there arises the same
+inner sensation which he has, let us say, at the sight of a peach blossom;
+then this becomes vivid, so that he is able to say that the etheric body
+has the colour of peach blossoms. He next perceives the separate organs
+and currents of the etheric body. A further description of the etheric
+body may be given by relating the psychic experiences which correspond to
+sensations of heat or of sound-impressions, etc., for this etheric body is
+not merely a colour phenomenon. The astral body and the other principles
+of the human being, may also be described in like manner. He who takes
+this into consideration will understand just how descriptions should be
+taken which are given by occult science.
+
+The Astral World
+
+As long as we observe the physical world only, the earth, as man's
+dwelling place, appears like a separate cosmic body. But when
+supersensible cognition rises to higher spheres, this separation ceases.
+Thus one can say that the imagination, when beholding the earth, at the
+same time also perceives the Moon condition as it has developed up to the
+present time.
+
+Now that world which is entered in this way is one to which not only the
+supersensible part of the Earth belongs, but is one in which also other
+cosmic bodies are imbedded, which in a physical sense are entirely
+separate from the earth. Therefore, the observer of supersensible worlds
+thus beholds not only the supersensible part of the earth, but also the
+supersensible part of other cosmic beings. If one should be impelled to
+ask why clairvoyants do not describe the appearance of Mars, etc., he
+should bear in mind that it is primarily a question of observing
+supersensible conditions of other planetary bodies, whereas the questioner
+is thinking of physical sense conditions. Therefore in this work it was
+possible to speak of certain relations of the earth's evolution to the
+simultaneous evolution on Saturn, Jupiter, Mars, etc. Now when the human
+astral body has been drawn away by sleep, it belongs not only to the
+earth, but to worlds of which still other regions of the universe (stellar
+worlds) are a part. Indeed, these worlds extend their influence to man's
+astral body even when he is awake. For this reason the name "astral body"
+appears to be justified.
+
+Of Man's Life After Death
+
+Mention has been made, in the course of this book, of the time during
+which the astral body still remains joined to the etheric body of man
+after death. During this time there exists a slowly paleing recollection
+of the whole earth life just ended. The duration of this time varies in
+different individuals. It depends upon the strength with which the astral
+body clings to the etheric body, on the power which the former has over
+the latter. Supersensible cognition can gain an idea of this power by
+observing a person who, judging from his degree of fatigue, must of
+necessity fall asleep, but, by sheer inner force, keeps awake. It then
+appears that different people can keep awake for different lengths of time
+without being overpowered by sleep. The memory of the past life, in other
+words the connection with the etheric body, lasts about as long after
+death as the length of time a man can keep awake when, in the most extreme
+case, he is compelled to.
+
+                  -------------------------------------
+
+When the etheric body is detached from the individual after death,
+something of it nevertheless remains for man's whole subsequent
+development; this may be described as an extract, or the essence of it.
+This extract contains the result of the past life, and is the vehicle of
+all that which, during man's spiritual development between death and a new
+birth, unfolds like a germ for the following life.
+
+                  -------------------------------------
+
+The duration of time between death and a new birth is determined by the
+fact that the ego, as a rule, returns to the physical sense-world only
+when that world has been so transformed that the ego can experience
+something new. During its sojourn in spiritual regions, its dwelling place
+on earth undergoes a change. But this change is connected with the great
+changes in the universe, with changes in the constellation of the earth,
+sun and so forth. These are changes in which certain repetitions take
+place, in connection with new conditions. They find an external expression
+in the fact, for example, that the point in the vault of heaven at which
+the sun rises at the beginning of spring makes a complete circuit in the
+course of about twenty-six thousand years. Hence this vernal point, in the
+course of the period mentioned, moves from one region of the heavens to
+another. In the course of the twelfth part of that time, that is to say,
+in about twenty-one hundred years, conditions on the earth have changed
+sufficiently for the human soul to experience something new upon it since
+its previous incarnation. However, since the experiences of an individual
+vary according to whether he is incarnated as a woman or as a man, there
+are, as a rule, two incarnations within the time stated, one as a man and
+one as a woman. But these things are also dependent upon the nature of the
+forces which man carries with him from his earthly existence through
+death. Therefore all the statements given here are to be taken only in a
+general sense, but can be subject to the greatest variations in special
+cases.
+
+The Course Of Human Life
+
+Man's life, as it manifests itself in the sequence of events between birth
+and death, can be fully understood only by taking into account both the
+physical body with its senses and the changes undergone by man's
+supersensible principles. Occult science views those changes in the
+following manner. Physical birth is seen to be the detachment of the human
+being from its maternal covering. Forces which before birth the embryo
+shared in common with its mother's body, are present independently in the
+child after birth. But in later life supersensible events, similar to
+those of the sense-world at physical birth, become perceptible to
+supersensible observation. That is, the etheric body of the human being up
+to the change of teeth (the sixth or seventh year) is still enveloped in
+an etheric sheath. The etheric sheath falls away at that period, and then
+the "birth" of the etheric body occurs. But man is still surrounded by an
+astral sheath, which falls away between its twelfth and sixteenth year (at
+the time of puberty). This is the "birth" of the astral body; and at a
+still later period the real ego is born.(33)
+
+Now after the birth of the ego, man lives in such a way that he adapts
+himself to the conditions of the world and of life, and occupies himself
+within them, in accordance with the principles active through his ego,--the
+sentient,- the intellectual- and the consciousness-soul. Then there comes
+a time in which the etheric body retraces the process of its development
+from the seventh year onward, in reverse order. At first the astral body
+has so developed itself that it unfolds that which was present within it
+at birth as a germ. After the birth of the ego, this astral body enriches
+itself by experiencing the outer world. Finally, at a definite time, it
+begins to nourish itself spiritually by consuming its own etheric body; it
+actually lives upon the etheric body. The decay of the physical body in
+old age is a consequence of this.
+
+The course of human life therefore falls into three divisions: a time of
+unfoldment for the physical and etheric bodies, then one in which the
+astral body and the ego develop, and lastly that in which the etheric and
+physical bodies are changed back again. But the astral body plays a part
+in all the events that take place between birth and death. Since it is
+really born in a spiritual sense only between the twelfth and sixteenth
+years and must, during man's declining years, draw upon the forces of the
+etheric and physical bodies, that which it is able to perform by its own
+powers will develop more slowly than if it were not within a physical and
+an etheric body. After death, when the physical and etheric bodies have
+fallen away, evolution, during the time of purification, proceeds in such
+a manner that it occupies about one-third of the duration of life between
+birth and death.
+
+The Higher Regions Of The Spiritual World
+
+By imagination, inspiration, and intuition, supersensible cognition
+gradually ascends into those regions of the spiritual world within which
+it can reach the beings who have to do with human and cosmic evolution.
+And thus it also becomes possible to trace human evolution between death
+and a new birth in such a way that it becomes comprehensible. Now there
+are still higher regions of existence, which can only be briefly indicated
+here. When supersensible cognition has risen to intuition, it lives in a
+world of spiritual beings. These too, are evolving. That which concerns
+humanity of the present day extends upward, in a certain sense, as far as
+the world of intuition. True, man receives impulses from yet higher worlds
+in the course of his evolution between death and re-birth. But he does not
+experience these impulses directly; they are brought to him by beings
+belonging to the spiritual world. And if these are considered, everything
+that happens reveals itself to man. But the special conditions of these
+beings, that which they themselves require in order to guide human
+evolution, can only be observed by means of a cognition that transcends
+intuition. We thus have a glimpse of worlds which we must so picture that
+within them the most highly spiritual features of the earth are there
+among the lowest. Logical decisions, for example, count among the highest
+things within the earthly sphere; while the activities of the mineral
+kingdom are among the lowest. Now in those higher spheres, logical
+decisions correspond to about what the mineral activities are on earth.
+Above the domain of intuition, lies the region in which the cosmic plan is
+woven out of spiritual causes.
+
+The Principles Of Man
+
+When it is said that the ego works on the human principles, on the
+physical, etheric, and astral bodies, and transforms them in reverse order
+into Spirit-Self, Life-Spirit, and Spirit-Man, this statement relates to
+the work of the ego on the human being by means of the highest faculties,
+the development of which was begun only under earthly conditions. But this
+transformation is preceded at a lower level by another change, giving rise
+to the sentient-, the intellectual- or rational-, and the
+consciousness-soul. For while, in the course of human evolution, the
+sentient-soul is being formed, changes are taking place in the astral
+body; the growth of the intellectual-soul expresses itself in
+transformations in the etheric body; and that of the consciousness-soul in
+similar transformations in the physical body. Fuller information on this
+subject has been given in this book in the accounts of the evolution of
+the earth. Thus in a certain sense we may say that the sentient-soul
+itself is the result of a transformed astral body, the intellectual- or
+rational-soul of a transformed etheric body, and the consciousness-soul of
+a transformed physical body. But we may also say that these three
+divisions of the soul are parts of the astral body; for example, the
+consciousness-soul is only possible because it is an astral entity
+existing in a physical body suited to it. It lives an astral life within a
+physical body fashioned to be its dwelling place.
+
+The Dream State
+
+A description of the dream state has been given in another chapter of this
+book. On the one hand it is to be regarded as a relic of the old
+picture-consciousness peculiar to man during the Moon evolution, and also
+during a great part of the evolution of the Earth. Evolution goes forward
+in such a way that earlier conditions resolve themselves into later ones.
+And so, in the dream state, there now appears in man a relic of what was
+once his normal condition. But at the same time this condition from
+another aspect is different from the old picture-consciousness. For since
+its development, the ego also has taken part in those activities of the
+astral body which are carried on during sleep in the dream life. Thus
+through the presence of the ego there arises in dreams a transformed
+picture-consciousness. But since the ego does not consciously exercise its
+authority over the astral body during dream life, nothing belonging to the
+sphere of that life can be regarded as being really able to lead to a
+knowledge of higher worlds in an occult sense. Something similar holds
+good with regard to what is often called vision, premonition, or "second
+sight." These arise through silencing the ego and the consequent
+appearance of remnants of the old condition of consciousness. In spiritual
+science these are of no value. What may be observed in them cannot in any
+real sense be regarded as a result of it.
+
+The Attainment Of Supersensible Knowledge
+
+The path to the attainment of knowledge of the higher worlds, which has
+been more fully described in this book, may also be called the "direct
+path of knowledge." In addition to this path there is another, which we
+may designate as the "path of feeling." It would be quite a mistake,
+however, to believe that the former had nothing to do with the development
+of feeling. On the contrary, it leads to the greatest possible deepening
+of the life of feeling. But the "path of feeling" addresses itself
+directly and solely to the feelings, and seeks from this point to rise to
+knowledge. It rests on the fact that when the soul entirely surrenders
+itself to a feeling for a certain length of time, the latter is
+transformed into knowledge, into imaginative perception. When, for
+example, the soul is filled for weeks or months, or even longer, with the
+feeling of humility, the content of the feeling becomes transformed into a
+perception. Now a path leading to supersensible regions may be found by
+devoting oneself to such feelings one by one; but for the man of today,
+bound by the ordinary circumstances of life, this is not easily carried
+out. Solitude, retirement from the life of the present day, is almost
+indispensable. For the impressions of everyday life disturb the soul
+especially at the beginning of development, through absorption in certain
+feelings. On the other hand, the path of knowledge described in this book
+can be pursued in every situation of present-day life.
+
+Observation Of Special Events And Beings In The Spiritual World
+
+The question may be asked whether inner concentration and the other means
+described for the attainment of supersensible cognition permit us to
+observe only in a general way what happens between death and a new birth
+or other spiritual events; or whether they furnish the possibility of
+observing quite definite events and beings, as, for example, any given
+deceased person. To this we must answer that one who has acquired the
+ability to see in the spiritual world by the methods explained, can also
+perceive particular events which occur there; he acquires the power of
+putting himself in communication with individuals living in the spiritual
+world between death and a new birth. It must be observed, however, that in
+an occult sense this ought to take place only after the proper training
+required for supersensible cognition has been undergone. For not until
+then is it possible to distinguish between illusion and reality, in regard
+to certain events and beings. A man who tries to observe particular cases
+without due instruction, may fall a victim to innumerable deceptions. The
+training which leads to the observation in higher worlds of what has been
+described in this book, also leads to the ability to trace the post-mortem
+life of any special individual, and no less does it lead to the
+observation and comprehension of all psycho-spiritual beings who, from the
+hidden worlds, work upon the visible ones. Correct observation of
+individual cases is only possible, however, on the basis of a knowledge of
+the universal great facts of the spiritual world,--facts regarding the
+world and humanity which concern every human being. The desire for the one
+without the other, leads one into error.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 We may also say, it could only live the life of a plant in the
+      physical body.
+
+    2 Explanations such as those given in this book regarding the faculty
+      of memory may very easily be misunderstood. For one who observes
+      external events only would not at first sight notice the difference
+      between what happens in the animal, or even in the plant, when
+      something appears in them resembling memory, and what is here
+      characterized as actual recollection in man. Of course, when an
+      animal has performed an action for a third or fourth time it may
+      perform it in such a way that the outer process gives the impression
+      that memory and the training associated with it are present. Nay, we
+      may even extend our conception of memory or of recollection as far
+      as some naturalists and their disciples, when they point out that
+      the chicken begins to pick up grain as soon as it comes out of the
+      shell; that it even knows the proper movements of head and body for
+      gaining its end. It could not have learned this in the eggshell;
+      hence it must have done so through the thousands and thousands of
+      creatures from which it is descended (so says Hering, for example).
+      We may call the phenomenon before us something resembling memory,
+      but we shall never arrive at a real comprehension of human nature if
+      we do not take into account that every distinctive element which
+      shows itself in the human being as an inner process, as an actual
+      perception of earlier experiences at a later date, is not merely the
+      working of earlier conditions in later ones. In this book it is this
+      perception of what is past that is called memory, not alone the
+      reappearance (even though transformed) of what once existed, in a
+      later form. Were we to use the word memory for the corresponding
+      processes in the vegetable and animal kingdoms, we should be
+      required to use a different word in speaking of man. In the
+      description given here the important thing is not the particular
+      word used, but rather that in attempting to understand human beings
+      this distinction should be recognized. Just as little do the
+      apparently very intelligent actions of animals have any relation to
+      what is _here_ called memory.
+
+    3 The term "Verstandesseele" is sometimes translated by "rational
+      soul." From a certain point of view one might prefer the term
+      "intellectual soul," because it expresses better the activity of the
+      soul than does "rational soul." In the latter one thinks of the
+      knowledge about a perception; in intellectuality, one thinks of the
+      actual possibility of forming this knowledge through inward
+      activity. In German the expression "emotional soul" only coincides
+      as it should with the second member of the soul when the inward
+      activity is kept in view.
+
+    4 No hard and fast line can be drawn between the changes which are
+      accomplished in the astral body through the activity of the ego and
+      those taking place in the etheric body. The one merges into the
+      other. When a man learns something, and thereby gains a certain
+      capacity for judgment, a change takes place in his astral body; but
+      when this judgment changes his natural disposition, so that he
+      habituates himself to _feel_ differently, in consequence of his
+      learning, from what he did before, this means a change in his
+      etheric body. Everything that becomes so much a man's own that he
+      can always recall it, is based on the transformation of the etheric
+      body. That which little by little becomes an abiding possession of
+      the memory has its foundation in the transmission to the etheric
+      body of the work of the astral body.
+
+    5 As a matter of fact, it is always very profitable for any one who is
+      taking up the study of occult science to acquaint himself with the
+      statements of those who regard this science as merely fanciful. Such
+      statements cannot be so easily branded as due to partiality on the
+      part of the observer. Let occultists learn as much as possible from
+      those who regard their efforts as nonsense. They need not be
+      disturbed if in this respect their love is not reciprocated. Occult
+      observation assuredly does not require such things for the
+      verification of its results, nor are these allusions intended as
+      proofs but as illustrations.
+
+    6 In current theosophical literature, the condition of the ego from
+      death to the end of purification is called "Kamaloca."
+
+    7 The assertion that a man's personal talents, if governed purely by
+      the law of "heredity," must show themselves at the beginning of a
+      line of descent, not at its end, might of course easily be
+      misunderstood. It might be said, indeed, that they could not show
+      themselves then, for they must first be developed. But this is no
+      objection; for if we wish to prove that something has been inherited
+      from an ancestor, we must show how that which was there formerly is
+      repeated in a descendant. Now if it were demonstrated that something
+      existed at the beginning of a genealogical line which reappeared in
+      its further course, we might speak of heredity. We cannot do so when
+      something appears at the end of it which was not there before. The
+      reversal of the above proposition is only to show that the belief in
+      heredity is impossible.
+
+    8 In different chapters of this book it has been shown how the world
+      of humanity, and man himself, pass, in their progressive evolution,
+      through conditions which have been named Saturn, Sun, Moon, Earth,
+      Jupiter, Venus, and Vulcan. The relationship has also been indicated
+      in which human evolution stands with regard to the celestial bodies
+      which exist besides the earth and which are called saturn, jupiter,
+      mars, and so on. These latter planets are also passing through their
+      evolution in the natural way. At the present period they have
+      reached such a stage that their physical portions are seen as those
+      bodies which physical astronomy calls saturn, jupiter, mars, and so
+      forth. Now when the saturn of the present day is observed by
+      occultism it is seen to be, in a certain sense, a reincarnation of
+      the old Saturn. It has come into existence because of the presence
+      of certain beings, who before the separation of the sun from the
+      earth were unable, like the others, to leave with the sun. The
+      reason of this was that they had gained so many qualities which are
+      suitable for a saturn existence, that their place could not be where
+      the qualities of the sun were specially unfolded. The present
+      jupiter, however, arose in consequence of the presence of beings
+      possessed of qualities which can only be matured on the future
+      jupiter of the whole evolution. A dwelling place appeared for them
+      on which they can already begin in anticipation of this later
+      evolution.
+
+      In the same way mars is a planetary body on which dwell beings whose
+      lunar evolution was such that further progress on the earth could
+      bring them nothing. Mars is a reincarnation of the old Moon at a
+      higher stage. The present mercury is the dwelling place of beings
+      who are beyond the evolution of the earth; but this is just because
+      they have developed certain qualities in a higher way than is
+      possible on the earth itself. The present venus is a prophetic
+      anticipation of the future Venus condition of a similar kind. It is
+      consequently justifiable to give to the conditions preceding and
+      following the Earth the names of their corresponding representatives
+      in the universe.
+
+    9 Therefore it is perhaps scarcely necessary to remark that what has
+      been described above could never actually happen. A contemporary
+      man, as he is, could not have approached ancient Saturn as a
+      spectator. The account was given merely for the sake of
+      illustration.
+
+   10 In Christian spiritual science they bear the name of "Kyriotetes,"
+      that is, "Dominions."
+
+   11 In Christian esoteric science they are called "Thrones."
+
+   12 The Christian "Dynamis," or "Powers."
+
+   13 The Christian "Exusiai," or "Authorities."
+
+   14 The Christian "Archai," or "Principalities."
+
+   15 The Christian "Archangeloi," or "Archangels."
+
+   16 The Christian "Seraphim."
+
+   17 The Christian "Angeloi," or "Angels."
+
+   18 The Christian "Cherubim."
+
+   19 The gas appears to clairvoyant consciousness through the effect of
+      light which emanates from it. We might therefore speak also of light
+      forms, which are apparent to spiritual vision.
+
+   20 In current theosophical literature they are called "rounds." Yet, if
+      we bear in mind the more graphic description already given, we shall
+      guard against a too schematic concept of such matters.
+
+   21 In the next few pages, Sun and Moon are printed with capital letters
+      when the _old_ evolutions are referred to, but are printed "sun" and
+      "moon" when the Earth period is indicated.--_Translator_.
+
+   22 Further particulars on this subject will be found in my book,
+      _Atlantis and Lemuria_, which deals with man's ancestors.
+
+   23 More detailed information about these Mysteries of antiquity is to
+      be found in my book, "Christianity as Mystical Fact." More
+      particulars will be given in the last chapter of the present work.
+
+   24 What is to be said further on this subject will be given in a later
+      chapter dealing with supersensible knowledge.
+
+   25 All sagas concerning the twilight of the gods, and similar
+      traditions, had their origin in this knowledge of the Mysteries in
+      Europe.
+
+   26 It is a matter of no moment whatever whether the above thoughts are
+      warranted or not by any of the views held by natural science. For
+      the object is to develop such thoughts about the plant and man as
+      may--irrespective of all theories--be gained by means of simple and
+      direct contemplation. Such thoughts are of importance side by side
+      with no less significant theoretical presentments of things in the
+      external world; and here the thoughts are not adduced in order to
+      prove a fact scientifically, but to construct a symbol that shall
+      prove effective, irrespective of whatever objections may be raised
+      by this or that person against its construction.
+
+   27 In my explanations of "How to attain Knowledge of the Higher
+      Worlds," translated under the title of _The Way of Initiation_ and
+      beginning at Chapter II, several other examples of methods of
+      meditation are given, and especially efficacious will be found one
+      which deals with the coming into being and fading away of a plant;
+      also another may be particularly recommended, based on the dormant
+      formative power dwelling in the seed of a plant, and others on the
+      form and structure of crystals, and other substances. But the
+      purpose in this book was only to show in one instance, the nature of
+      meditation.
+
+   28 Special exercises going into greater detail on this subject may be
+      found in my book entitled _The Way of Initiation_.
+
+   29 It must of course be clearly understood that such an appellation as
+      "lotus flower" has no more bearing on the matter than has the
+      expression "wing," if applied to the lobe of a lung.
+
+   30 In my books, entitled "_The Way of Initiation_" and "_Initiation and
+      Its Results_," some of these methods of meditation and exercises for
+      acting upon these different organs are set forth.
+
+   31 The appellation "two-petalled" or "sixteen-petalled," and so on, is
+      used because the organs in question may be likened to flowers having
+      a corresponding number of petals.
+
+   32 Intuition is in everyday life a much-abused word, which is made to
+      stand for a vague and uncertain view of a matter; for some sort of
+      "notion," which, while it may possibly "hit" the truth, can
+      nevertheless give no immediate proof of it. It is needless to say
+      that this kind of intuition is not meant here. Intuition, in this
+      case, stands for knowledge of the highest and most luminous
+      clearness, of the justification of which the possessor is, in the
+      fullest sense, conscious.
+
+   33 The suggestive points of view for the conduct of education resulting
+      from a knowledge of these supersensible facts are presented in my
+      little book, _The Education of Children from the Standpoint of
+      Spiritual Science_, in which will be found fuller details of what
+      can here only be hinted at.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE***
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+  <div class="tei tei-front" style="margin-bottom: 6.00em; margin-top: 2.00em">
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <div id="pgheader" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 2.00em">The Project Gutenberg EBook of An Outline of Occult Science by Rudolf Steiner</p></div><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is for the use of anyone anywhere at no cost
+          and with almost no restrictions whatsoever. You may copy it,
+          give it away or re-use it under the terms of the Project
+          Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this
+          eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: An Outline of Occult Science
+
+Author: Rudolf Steiner
+
+Release Date: December	20, 2009 [Ebook #30718]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE***
+</pre></div>
+    </div>
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      
+    </div>
+
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">An Outline of Occult Science</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">By</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">Rudolf Steiner, Ph.D.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">Authorized Translation from the Fourth Edition</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">(Newly Revised)</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">AnthropoSophic Press</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">New York</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">1922</p>
+    </div>
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1>
+      <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">Preface to the Fourth Edition.</a></li><li><a href="#toc3">Author's Remarks To First Edition</a></li><li><a href="#toc5">Chapter I. The Character of Occult Science</a></li><li><a href="#toc7">Chapter II. The Nature of Man</a></li><li><a href="#toc9">Chapter III. Sleep and Death</a></li><li><a href="#toc11">Chapter IV. The Evolution of the World and Man</a></li><li><a href="#toc13">Chapter V. Knowledge of the Higher Worlds</a></li><li><a href="#toc15">Chapter VI. The Present and Future Evolution of the World
+and of Humanity</a></li><li><a href="#toc17">Chapter VII. Details from the Domain of Occult Science
+Man's Etheric Body</a></li><li><a href="#toc19">Footnotes</a></li></ul>
+    </div>
+
+  </div>
+<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em">
+
+<span class="tei tei-pb" id="pagexi">[pg xi]</span><a name="Pgxi" id="Pgxi" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc1" id="toc1"></a>
+<a name="pdf2" id="pdf2"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Preface to the Fourth Edition.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One who undertakes to represent certain results
+of scientific spiritual research of the
+kind recorded in this book, must above all
+things be prepared to find that this kind of investigation
+is at the present time almost universally
+regarded as impossible. For things are related in
+the following pages about which those who are today
+esteemed exact thinkers, assert that they will
+probably remain altogether indeterminable by human
+intelligence. One who knows and can respect
+the reasons which prompt many a serious person
+to assert this impossibility, would fain make the
+attempt again and again to show what misunderstandings
+are really at the bottom of the belief that
+it is not given to human knowledge to penetrate into
+the superphysical worlds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For two things present themselves for consideration.
+First, no human being will, on deeper reflection,
+be able in the long run to shut his eyes to the
+fact that his most important questions as to the
+meaning and significance of life must remain unanswered,
+if there be no access to higher worlds. Theoretically
+we may delude ourselves concerning this
+fact and so get away from it; the depths of our soul-life,
+however, will not tolerate such self-delusion.
+The person who will not listen to what comes from
+<span class="tei tei-pb" id="pagexii">[pg xii]</span><a name="Pgxii" id="Pgxii" class="tei tei-anchor"></a>
+these depths of the soul will naturally reject any
+account of supersensible worlds. There are however
+people—and their number is not small—who
+find it impossible to remain deaf to the demands
+coming from the depths of the soul. They must always
+be knocking at the gates which, in the opinion
+of others, bar the way to what is <span class="tei tei-q">“incomprehensible.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Secondly, the statements of <span class="tei tei-q">“exact thinkers”</span> are
+on no account to be despised. Where they have to
+be taken seriously, one who occupies himself with
+them will thoroughly feel and appreciate this seriousness.
+The writer of this book would not like to
+be taken for one who lightly disregards the enormous
+thought-labour which has been expended in
+determining the limits of the human intellect. This
+thought-labour cannot be put aside with a few
+phrases about <span class="tei tei-q">“academic wisdom”</span> and the like. In
+many cases it has its source in true striving after
+knowledge and in genuine discernment. Indeed, even
+more than this must be admitted; reasons have been
+brought forward to show that that knowledge which
+is to-day regarded as scientific cannot penetrate into
+supersensible worlds, and these reasons <em class="tei tei-emph"><span style="font-style: italic">are in a certain
+sense irrefutable</span></em>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now it may appear strange to many people that
+the writer of this book admits this freely, and yet
+undertakes to make statements about supersensible
+worlds. It seems indeed almost impossible that a
+person should admit <em class="tei tei-emph"><span style="font-style: italic">in a certain sense</span></em> the reasons
+<span class="tei tei-pb" id="pagexiii">[pg xiii]</span><a name="Pgxiii" id="Pgxiii" class="tei tei-anchor"></a>
+why knowledge of superphysical worlds is unattainable,
+and should yet speak about those worlds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Yet it is possible to take this attitude, and at the
+same time to understand that it impresses others
+as being inconsistent. It is not given to every one
+to enter into the experiences we pass through when
+we approach supersensible realms with the human
+intellect. Then it turns out that intellectual proofs
+may certainly be irrefutable, and that <em class="tei tei-emph"><span style="font-style: italic">notwithstanding
+this</span></em>, they need not be decisive with regard to
+reality. Instead of all sorts of theoretical explanations,
+let us now try to make this comprehensible
+by a comparison. That comparisons are not in themselves
+proofs is readily admitted, but this does not
+prevent their often making intelligible what has
+to be expressed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Human understanding, as it works in everyday
+life and in ordinary science, is actually so constituted
+that it cannot penetrate into superphysical
+worlds. This may be proven beyond the possibility
+of denial. But this proof can have no more value
+for a certain kind of soul-life than the proof one
+would use in showing that man's natural eye cannot,
+with its visual faculty, penetrate to the smallest
+cells of a living being, or to the constitution of far-off
+celestial bodies.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Just as the assertion is true and demonstrable
+that the ordinary power of seeing does not penetrate
+as far as the cells, so also is the other assertion
+which maintains that ordinary knowledge cannot
+penetrate into supersensible worlds. And yet the
+<span class="tei tei-pb" id="pagexiv">[pg xiv]</span><a name="Pgxiv" id="Pgxiv" class="tei tei-anchor"></a>
+proof that the ordinary power of vision has to stop
+short of the cells in no way excludes the investigation
+of cells. Why should the proof that the ordinary
+power of cognition has to stop short of supersensible
+worlds, decide anything against the possibility
+of investigating those worlds?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One can well sense the feeling which this comparison
+may evoke in many people. One can even understand
+that he who doubts and holds the above comparison
+against this labor of thought, does not even
+faintly sense the whole seriousness of that mental
+effort. And yet the present writer is not only fully
+convinced of that seriousness, but is of opinion that
+that work of thought may be numbered among the
+noblest achievements of humanity. To show that
+the human power of vision cannot perceive the cellular
+structure without the help of instruments, would
+surely be a useless undertaking; but in exact thinking,
+to become conscious of the nature of that
+thought is a necessary work of the mind. It is only
+natural that one who devotes himself to such work,
+should not notice that reality may refute him. The
+preface to this book can be no place for entering
+into many <span class="tei tei-q">“refutations”</span> of former editions, put
+forth by those who are entirely devoid of appreciation
+of that for which it strives, or who direct their
+unfounded attacks against the personality of the
+author; but it must, none the less, be emphasized
+that belittling of serious scientific thought in this
+book can only be imputed to the author by one who
+<span class="tei tei-pb" id="pagexv">[pg xv]</span><a name="Pgxv" id="Pgxv" class="tei tei-anchor"></a>
+wishes to shut himself off from the <em class="tei tei-emph"><span style="font-style: italic">spirit</span></em> of what is
+expressed in it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man's power of cognition may be augmented and
+made more powerful, just as the eye's power of
+vision may be augmented. Only the means for
+strengthening the capacity of cognition are entirely
+of a spiritual nature; they are inner processes, belonging
+purely to the soul. They consist of what is
+described in this book as meditation and concentration
+(contemplation). Ordinary soul-life is bound
+up with the bodily instrument; the strengthened
+soul-life liberates itself from it. There are schools
+of thought at the present time to which this assertion
+must appear quite senseless, to which it must
+seem based only upon self-delusion. Those who think
+in this way will find it easy, from their point of view,
+to prove that <span class="tei tei-q">“all soul-life”</span> is bound up with the
+nervous system. One who holds the standpoint
+from which this book has been written, can thoroughly
+understand such proofs. He understands
+people who say that only superficiality can assert
+that there may be some kind of soul-life independent
+of the body, and who are quite convinced that
+in such experiences of the soul there exists a connection
+with the life of the nervous system, which
+the <span class="tei tei-q">“dilettantism of occult science”</span> merely fails to
+detect.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here certain quite comprehensible habits of
+thought are in such sharp contradiction to what has
+been described in this book, that there is as yet no
+prospect of coming to an understanding with many
+<span class="tei tei-pb" id="pagexvi">[pg xvi]</span><a name="Pgxvi" id="Pgxvi" class="tei tei-anchor"></a>
+people. It is here that we come to the point where
+the desire must arise that it should no longer be a
+characteristic of our present day culture to at once
+decry as fanciful or visionary a method of research
+which differs from its own. But on the other hand
+it is also a fact at the present time that a number
+of people can appreciate the supersensible method
+of research, as it is presented in this book, people
+who understand that the meaning of life is not revealed
+in general phrases about the soul, self, and
+so on, but can only result from really entering into
+the facts of superphysical research.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Not from lack of modesty, but with a sense of
+joyful satisfaction, does the author of this book feel
+profoundly the necessity for this fourth edition after
+a comparatively short time. The author is not
+prompted to this statement by lack of modesty, for
+he is entirely too conscious of how little even this
+new edition approaches that <span class="tei tei-q">“outline of a supersensuous
+world concept”</span> which it is meant to be. The
+whole book has once more been revised for the new
+edition, much supplementary matter has been inserted
+at important points, and elucidations have
+been attempted. But in numerous passages the author
+has realized how poor the means of presentation
+accessible to him prove to be in comparison with
+what superphysical research discovers. Thus it was
+scarcely possible to do more than point out the way
+in which to reach conceptions of the events described
+in this book as the Saturn, Sun, and Moon evolutions.
+An important aspect of this subject has been briefly
+<span class="tei tei-pb" id="pagexvii">[pg xvii]</span><a name="Pgxvii" id="Pgxvii" class="tei tei-anchor"></a>
+remodelled in this edition. But experiences in relation
+to such things diverge so widely from all experiences
+in the realm of the senses, that their
+presentation necessitates a continual striving after
+expressions which may be, at least in some measure,
+adequate. One who is willing to enter into the attempted
+presentation which has here been made,
+will perhaps notice that in the case of many things
+which cannot possibly be expressed by mere words,
+the endeavour has been made to convey them by the
+<em class="tei tei-emph"><span style="font-style: italic">manner</span></em> of the description. This manner is, for instance,
+different in the account of the Saturn evolution
+from that used for the Sun evolution, and so on.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Much complementary and additional matter has
+been inserted in this edition in the part dealing with
+<span class="tei tei-q">“Perception of the Higher Worlds.”</span> The endeavour
+has been made to represent in a graphic way the kind
+of inner soul-processes by which the power of cognition
+liberates itself from the limits which confine it
+in the world of sense and thereby becomes qualified
+for experiencing the supersensible world. The attempt
+has been made to show that these experiences,
+even though gained by entirely inner ways and methods,
+still do not have a merely subjective significance
+for the particular individual who gains them. The
+description attempts to show that <em class="tei tei-emph"><span style="font-style: italic">within</span></em> the soul
+stripped of its individuality and personal peculiarities,
+an experience takes place which <em class="tei tei-emph"><span style="font-style: italic">every</span></em> human
+being may have in the same way, if he will only work
+at his development from out his subjective experiences.
+It is only when <span class="tei tei-q">“knowledge of supersensible
+<span class="tei tei-pb" id="pagexviii">[pg xviii]</span><a name="Pgxviii" id="Pgxviii" class="tei tei-anchor"></a>
+worlds”</span> is thought of as bearing this character
+that it may be differentiated from old experiences
+of merely subjective mysticism. Of this mysticism
+it may be said that it is after all more or less a
+subjective concern of the mystic. The scientific spiritual
+training of the soul, however, as it is described
+here, strives for objective experiences, the truth of
+which, although recognized in an entirely inner way,
+may yet, for that very reason, be found to be universally
+valid. This again is a point on which it is
+very difficult to come to an understanding concerning
+many of the habits of thought of our time.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In conclusion, the author would like to observe
+that it would be well if even the sympathetic reader
+of the book would take its statements exactly as they
+stand. At the present time there is a very prevalent
+tendency to give this or that spiritual movement an
+historical name, and to many it is only such a name
+that seems to make it valuable. But, it may be
+asked, what would the statements in this book gain
+by being designated <span class="tei tei-q">“Rosicrucian,”</span> or anything else
+of the kind? What is of importance is that in this
+book a glimpse into supersensible worlds is attempted
+with the means which in our present period
+of evolution are possible and suitable for the human
+soul; and that from this point of view the problems
+of human destiny and human existence are considered
+beyond the limits of birth and death. It is not
+a question of an endeavor which shall bear this or
+that old name, but of a striving after truth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On the other hand, expressions have also been
+<span class="tei tei-pb" id="pagexix">[pg xix]</span><a name="Pgxix" id="Pgxix" class="tei tei-anchor"></a>
+used, with hostile intention, for the conception of
+the universe presented in this book. Leaving out
+of account that those which were intended to strike
+and discredit the author most heavily are absurd and
+objectively untrue, these expressions are stamped
+as unworthy by the fact that they disparage a fully
+<em class="tei tei-emph"><span style="font-style: italic">independent</span></em> search for truth; because the aggressors
+do not judge it on its own merits, but try to
+impose on others, as a judgment of these investigations,
+erroneous ideas about their dependence upon
+this or that tradition,—ideas which they have invented,
+or adopted from others without reason. However
+necessary these words are in face of the many
+attacks on the author, it is yet repugnant to him in
+this place to enter further into the matter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Rudolf Steiner</span></span><br />
+<span class="tei tei-hi"><span style="font-style: italic">June, 1913.</span></span>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="pagexx">[pg xx]</span><a name="Pgxx" id="Pgxx" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc3" id="toc3"></a>
+<a name="pdf4" id="pdf4"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Author's Remarks To First Edition</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In placing a book such as this in the hands of
+the public, the writer must calmly anticipate
+every kind of criticism regarding his work which
+is likely to arise in the present day. A reader, for
+instance, whose opinions are based upon the results
+of scientific research, after noting certain statements
+made here touching these things, may pronounce
+the following judgment: <span class="tei tei-q">“It is astounding that such
+statements should be possible in our time. The most
+elementary conceptions of natural science are distorted
+in such a manner as to denote positively inconceivable
+ignorance of even the rudiments of science.
+The author uses such terms, for instance, as
+<span class="tei tei-q">‘heat’</span> in a way that would lead one to infer that he
+had let the entire wave of modern thought on the
+subject of physics sweep past him unperceived. Any
+one familiar with the mere elements of this science
+would show him that not even the merest dilettante
+could have made these statements, and they can only
+be dismissed as the outcome of rank ignorance.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This and many a similar verdict might be pronounced,
+and we can picture our reader, after the
+perusal of a page or two, laying the book aside,—smiling
+or indignant, according to his temperament,—and
+<span class="tei tei-pb" id="pagexxi">[pg xxi]</span><a name="Pgxxi" id="Pgxxi" class="tei tei-anchor"></a>
+reflecting on the singular growths which a
+perverse tendency of thought may put forth in our
+time. So thinking, he will lay this volume aside,
+with his collection of similar freaks of the brain.
+What, however, would the author say should such
+opinions come to his knowledge? Would he not,
+from his point of view, also set the critic down
+as incapable of judgment or, at least, as one who
+has not chosen to bring his good will to bear in
+forming an intelligent opinion? To this the answer
+is most emphatically—No! In no sense whatever
+does the author feel this, for he can easily conceive
+of his critic as being not only a highly intelligent
+man, but also a trained scientist, and one whose
+opinions are the result of conscientious thought.
+The author of this book is able to enter into the
+feelings of such a person and to understand the
+reasons which have led him to form these conclusions.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, in order to comprehend what the author
+really means, it is necessary to do here what generally
+seems to him to be out of place, but for which
+there is urgent cause in the case of this book, namely,
+to introduce certain personal data. Of course, nothing
+will be said in this connection but what bears
+upon the author's decision to write this book. What
+is said in it could not be justified if it bore merely
+a personal character. A book of this kind is bound
+to proffer views to which any person may attain,
+and these views must be presented in such a way
+<span class="tei tei-pb" id="pagexxii">[pg xxii]</span><a name="Pgxxii" id="Pgxxii" class="tei tei-anchor"></a>
+as to suggest no shade of the personal element, that
+is, as far as such a thing is possible.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is therefore not in this sense that the personal
+note is sounded. It is only intended to explain how
+it was possible for the author to understand the
+above characterized opinions concerning his presentations,
+and yet was able to write this book.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is true there is one method which would have
+made the introduction of the personal element unnecessary—this
+would have been to specify in detail
+all those particulars which would show that the
+statements here made are in agreement with the
+progress of modern science. This course would,
+however, have necessitated the writing of many volumes,
+and as such a task is at present out of the
+question, the writer feels it necessary to state the
+personal reasons which he believes justify him in
+thinking such an agreement thoroughly possible and
+satisfactory. Were he not in a position to make
+the following explanations, he would most certainly
+never have gone so far as to publish such statements
+as those referring to heat processes.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Some thirty years ago the author had the opportunity
+of studying physics in its various branches.
+At that time the central point of interest in the
+sphere of heat phenomena was the promulgation of
+the so-called <span class="tei tei-q">“Mechanical Theory of Heat,”</span> and it
+happened that this theory so particularly engrossed
+his attention that the historical development of the
+various interpretations associated with the names
+of Julius Robert Mayer, Helmholtz, Joule, Clausius,
+<span class="tei tei-pb" id="pagexxiii">[pg xxiii]</span><a name="Pgxxiii" id="Pgxxiii" class="tei tei-anchor"></a>
+and others, formed the subject of his continuous
+study. During that period of concentrated work he
+laid those foundations which have enabled him to
+follow all the actual advances since made with regard
+to the theory of physical heat, without experiencing
+any difficulty in penetrating into what science
+is achieving in this department. Had he been
+obliged to confess himself unable to do this, the
+writer would have had good reason for leaving unsaid
+and unwritten much that has been brought forward
+in this book.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He has made it a matter of conscience, when writing
+or speaking on occult science, to deal only with
+matters on which he could also report, in what
+seemed an adequate manner, the views held by modern
+science. With this, however, he does not wish in
+the least to give the impression that this is always
+a necessary prerequisite. Any one may feel a call
+to communicate or to publish whatever his judgment,
+his sense of truth, and his feelings may prompt
+him to, even if he is ignorant of the attitude taken
+by contemporary science in the matter. The writer
+wishes to indicate merely that he holds to the pronouncements
+he has made. For instance, he would
+never have written those few sentences on the human
+glandular system, nor those regarding man's
+nervous system, contained in this volume, were he
+not in a position to discuss both subjects in the terms
+used by the modern scientist, when speaking of the
+glandular and nervous systems from the standpoint
+of science.
+</p>
+
+<span class="tei tei-pb" id="pagexxiv">[pg xxiv]</span><a name="Pgxxiv" id="Pgxxiv" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In spite of the fact that it may be said that he
+who speaks concerning <span class="tei tei-q">“heat,”</span> as is done here,
+knows nothing of the elements of modern physics,
+yet the author feels himself quite justified, because
+he believes that he knows present day research along
+those lines, and because if it were unknown to him,
+he would have left the subject alone. He knows
+that such utterances may be ascribed to lack of
+modesty, but it is necessary to declare his true motives,
+lest they should be confounded with others
+of a very different nature, a result infinitely worse
+than a verdict of mere vanity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He who reads this book as a philosopher, may well
+ask himself, <span class="tei tei-q">“Has this author been asleep to present
+day research in the field of the theory of cognition?
+Had he never heard of the existence of a man called
+Kant?”</span> this philosopher might ask, <span class="tei tei-q">“and did he not
+know that according to this man it was simply inadmissible,
+from a philosophic point of view, to put
+forward such statements?”</span> and so on, while in conclusion
+he might remark that stuff of so uncritical,
+childish, and unprofessional a nature should not be
+tolerated among philosophers, and that any further
+investigation would be waste of time. However,
+here again, for reasons already advanced and at the
+risk of being again misinterpreted, the writer would
+fain introduce certain personal experiences.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+His studies of Kant date from his sixteenth year,
+and he really believes he is now capable of criticizing
+quite objectively, from the Kantian point of
+view, everything that has been put forward in this
+<span class="tei tei-pb" id="pagexxv">[pg xxv]</span><a name="Pgxxv" id="Pgxxv" class="tei tei-anchor"></a>
+book. On this account, too, he might have left this
+book unwritten were he not fully aware of what
+moves a philosopher to pass the verdict of <span class="tei tei-q">“childishness”</span>
+whenever the critical standard of the day
+is applied. Yet one may actually know that in the
+Kantian sense the limits of possible knowledge are
+here exceeded: one may know in what way Herbart
+(who never arrived at an <span class="tei tei-q">“arrangement of ideas”</span>)
+would discover his <span class="tei tei-q">“naive realism.”</span> One may even
+know the degree to which the modern pragmatism of
+James and Schiller and others would find the bounds
+of <span class="tei tei-q">“true presentments”</span> transgressed—those presentments
+which we are able to make our own, to
+vindicate, enforce, and to verify.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We may know all these things and yet, for this
+very reason, feel justified in holding the views here
+presented. The writer has dealt with the tendencies
+of philosophic thought in his works: <span class="tei tei-q">“The Theory
+of Cognition of Goethe's World-Concept”</span>; <span class="tei tei-q">“Truth
+and Science”</span>; <span class="tei tei-q">“Philosophy of Freedom”</span>; <span class="tei tei-q">“Goethe's
+World Concept”</span> and <span class="tei tei-q">“Views of the World and
+Life in the Nineteenth Century.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Many other criticisms might be suggested. Any
+one who had read some of the writer's earlier works:
+<span class="tei tei-q">“Views of the World and Life in the Nineteenth
+Century,”</span> for instance, or a smaller work on
+<span class="tei tei-hi"><span style="font-style: italic">Haeckel and his Opponents</span></span>, might think it incredible
+that one and the same man could have written
+those books as well as the present work and also
+his already published <span class="tei tei-q">“Theosophy.”</span> <span class="tei tei-q">“How,”</span> he
+might ask, <span class="tei tei-q">“can a man throw himself into the breach
+<span class="tei tei-pb" id="pagexxvi">[pg xxvi]</span><a name="Pgxxvi" id="Pgxxvi" class="tei tei-anchor"></a>
+for Haeckel, and then, turn around and discredit
+every sound theory concerning monism that is the
+outcome of Haeckel's researches?”</span> He might understand
+the author of this book attacking Haeckel
+<span class="tei tei-q">“with fire and sword”</span>; but it passes the limits of
+comprehension that, besides defending him, he
+should actually have dedicated <span class="tei tei-q">“Views of the World
+and Life in the Nineteenth Century”</span> to him.
+Haeckel, it might be thought, would have emphatically
+declined the dedication had he known that the
+author was shortly to produce such stuff as <span class="tei tei-hi"><span style="font-style: italic">An Outline
+of Occult Science</span></span>, with all its unwieldy dualism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The writer of this book is of the opinion that one
+may very well understand Haeckel without being
+bound to consider everything else as nonsense which
+does not flow directly from Haeckel's own presentments
+and premises. The author is further of the
+opinion that Haeckel cannot be understood by attacking
+him with <span class="tei tei-q">“fire and sword,”</span> but by trying
+to grasp what he has done for science. Least of all
+does he hold those opponents of Haeckel to be in
+the right, against whom he has in his book, <span class="tei tei-hi"><span style="font-style: italic">Haeckel
+and his Opponents</span></span>, sought to defend the great naturalist;
+for surely, the fact of his having gone
+beyond Haeckel's premises by placing the spiritual
+conception of the world side by side with the merely
+natural one conceived by Haeckel, need be no reason
+for assuming that he was of one mind with the latter's
+opponents. Any one taking the trouble to look
+at the matter in the right light must see that the
+<span class="tei tei-pb" id="pagexxvii">[pg xxvii]</span><a name="Pgxxvii" id="Pgxxvii" class="tei tei-anchor"></a>
+writer's recent books are in perfect accord with
+those of an earlier date.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the author can also conceive of a critic who
+in general and offhand looks upon the presentations
+of this book as the out-pourings of a fantasy run
+wild or as dreamy thought-pictures. Yet all that
+can be said in this respect is contained in the book
+itself, and it is explicitly shown that sane and earnest
+thought not only can but <em class="tei tei-emph"><span style="font-style: italic">must</span></em> be the touch-stone
+of all the facts presented. Only one who submits
+what is here advanced to logical and adequate examination,
+such as is applied to the facts of natural
+science, will be in a position to decide for himself
+how much reason has to say in the matter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After saying this much about those who may at
+first be inclined to take exception to this work, we
+may perhaps be permitted to address a few words
+to those on whose sympathetic attention we can rely.
+These will find all broad essentials contained in the
+first chapter, <span class="tei tei-q">“Concerning the Nature of Occult
+Science.”</span> A word, however, must here be added.
+Although this book deals with investigations carried
+beyond the confines of intellect limited to the
+world of the senses, yet nothing has been asserted
+except what can be grasped by any person possessed
+of unprejudiced reasoning powers backed by
+a healthy sense of truth, and who is at the same time
+willing to turn these gifts to the best account; and
+the writer emphatically wishes it to be understood
+that he hopes to appeal to readers who will not be
+content with merely accepting on <span class="tei tei-q">“blind faith”</span> the
+<span class="tei tei-pb" id="pagexxviii">[pg xxviii]</span><a name="Pgxxviii" id="Pgxxviii" class="tei tei-anchor"></a>
+matters presented, but who will take the trouble to
+test them by the light of their own understanding
+and by the experiences of their own lives. Above all,
+he desires <em class="tei tei-emph"><span style="font-style: italic">cautious</span></em> readers, who will allow themselves
+to be convinced only by what can be logically
+justified. The writer is well aware that his work
+would be worth nothing were its value to rest on
+blind belief; it is valuable only in the degree to which
+it can be justified by unbiased reason. It is an easy
+thing for <span class="tei tei-q">“blind faith”</span> to confound folly and superstition
+with truth, and doubtless many, who have
+been content to accept the supersensible on mere
+faith, will be inclined to think that this book makes
+too great demands upon their powers of thought.
+It is not a question of merely making certain communications,
+but rather of presenting them in a manner
+consistent with a conscientious view of the corresponding
+plane of life; for this is the plane upon
+which the loftiest matters are often handled with
+unscrupulous charlatanism, and where knowledge
+and superstition come into such close contact as to
+be liable to be confused one with the other.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Any one acquainted with supersensual research
+will, on reading this book, be able to see that the
+author has sought to define the boundary line sharply
+between what can be communicated now from the
+sphere of supersensible cognition, and that which
+will be given out, at a later time, or at least, in a
+different form.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Rudolf Steiner</span></span><br />
+<span class="tei tei-hi"><span style="font-style: italic">December, 1909.</span></span>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page001">[pg 001]</span><a name="Pg001" id="Pg001" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc5" id="toc5"></a>
+<a name="pdf6" id="pdf6"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter I. The Character of Occult Science</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the present time the words <span class="tei tei-q">“occult science”</span>
+are apt to arouse the most varied feelings.
+Upon some people they work like a
+magic charm, like the announcement of something
+to which they feel attracted by the innermost powers
+of their soul; to others there is in the words something
+repellent, calling forth contempt, derision, or
+a compassionate smile. By many, occult science is
+looked upon as a lofty goal of human effort, the
+crown of all other knowledge and cognition; others,
+who are devoting themselves with the greatest earnestness
+and noble love of truth to that which appears
+to them true science, deem occult science mere
+idle dreaming and fantasy, in the same category
+with what is called superstition. To some, occult
+science is like a light without which life would be
+valueless; to others, it represents a spiritual danger,
+calculated to lead astray immature minds and weak
+souls, while between these two extremes is to be
+found every possible intermediate shade of opinion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Strange feelings are awakened in one who has
+attained a certain impartiality of judgment in regard
+<span class="tei tei-pb" id="page002">[pg 002]</span><a name="Pg002" id="Pg002" class="tei tei-anchor"></a>
+to occult science, its adherents and its opponents,
+when one sees how people, undoubtedly possessed
+of a genuine feeling for freedom in many
+matters, become intolerant when they meet with this
+particular line of thought. And an unprejudiced
+observer will scarcely fail in this case to admit that
+what attracts many adherents of occult science—or
+occultism—is nothing but the fatal craving for what
+is unknown and mysterious, or even vague. And he
+will also be ready to own that there is much cogency
+in the reasons put forward against what is fantastic
+and visionary by serious opponents of the cause in
+question. In fact, one who studies occult science
+will do well not to lose sight of the fact that the impulse
+toward the mysterious leads many people on
+a vain chase after worthless and dangerous will-o'-the-wisps.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Even though the occult scientist keeps a watchful
+eye on all errors and vagaries on the part of
+adherents of his views, and on all justifiable antagonism,
+yet there are reasons which hold him back
+from the immediate defence of his own efforts and
+aspirations. These reasons will become apparent to
+any one entering more deeply into occult science. It
+would therefore be superfluous to discuss them here.
+If they were cited before the threshold of this science
+had been crossed, they would not suffice to convince
+one who, held back by irresistible repugnance, refuses
+to cross that threshold. But to one who effects
+an entry, the reasons will soon manifest themselves,
+with unmistakable clearness from within.
+</p>
+
+<span class="tei tei-pb" id="page003">[pg 003]</span><a name="Pg003" id="Pg003" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This much, however, implies that the reasons in
+question point to a certain attitude as the only right
+one for an occult scientist. He avoids, as much as
+he possibly can, any kind of outer defence or conflict,
+and lets the cause speak for itself. He simply puts
+forward occult science; and in what it has to say
+about various matters, he shows how his knowledge
+is related to other departments of life and science,
+what antagonism it may encounter, and in what way
+reality stands witness to the truth of his cognitions.
+He knows that an attempted vindication would,—not
+merely on account of current defective thinking
+but by virtue of a certain inner necessity,—lead into
+the domain of artful persuasion; and he desires nothing
+else than to let occult science work its own way
+quite independently.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first point in occult science is by no means
+the advancing of assertions or opinions which are to
+be proven, but the communication, in a purely narrative
+form, of experiences which are to be met with
+in a world other than the one that is to be seen with
+physical eyes and touched with physical hands. And
+further, it is an important point that through this
+science the methods are described by which man may
+verify for himself the truth of such communications.
+For one who makes a serious study of genuine occult
+science will soon find that thereby much becomes
+changed in the conceptions and ideas which are
+formed—and rightly formed—in other spheres of
+life. A wholly new conception necessarily arises
+also about what has hitherto been called a <span class="tei tei-q">“proof.”</span>
+<span class="tei tei-pb" id="page004">[pg 004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a>
+We come to see that in certain domains such a word
+loses its usual meaning, and that there are other
+grounds for insight and understanding than
+<span class="tei tei-q">“proofs”</span> of this kind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+All occult science is born from two thoughts, which
+may take root in any human being. To the occult
+scientist these thoughts express facts which may be
+experienced if the right methods for the purpose are
+used. But to many people these same thoughts represent
+highly disputable assertions, which may
+arouse fierce contention, even if they are not regarded
+as something which may be <span class="tei tei-q">“proven”</span> impossible.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These two thoughts are, first, that behind the visible
+world there is another, the world invisible, which
+is hidden from the senses and also from thought that
+is fettered by these senses; and secondly, that it is
+possible for man to penetrate into that unseen world
+by developing certain faculties dormant within him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Some will say that there is no such hidden world.
+The world perceived by man through his senses is
+the only one. Its enigmas can be solved out of itself.
+Even if man is still very far from being able to answer
+all the questions of existence, the time will
+certainly come when sense-experience and the science
+based upon it will be able to give the answers to all
+such questions.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Others say that it cannot be asserted that there
+is no unseen world behind the visible one, but that
+human powers of perception are not able to penetrate
+into that world. Those powers have bounds
+<span class="tei tei-pb" id="page005">[pg 005]</span><a name="Pg005" id="Pg005" class="tei tei-anchor"></a>
+which they cannot pass. Faith, with its urgent cravings,
+may take refuge in such a world; but true science,
+based on ascertained facts, can have nothing
+to do with it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A third class looks upon it as a kind of presumption
+for man to attempt to penetrate, by his own
+efforts of cognition, into a domain with regard to
+which he should give up all claim to knowledge and
+be content with faith. The adherents of this view
+feel it to be wrong for weak human beings to wish
+to force their way into a world which should belong
+to religious life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is also alleged that a common knowledge of
+the facts of the sense-world is possible for mankind,
+but that in regard to supersensible things it can be
+merely a question of the individual's personal opinion,
+and that in these matters there can be no possibility
+of a certainty universally recognized. And
+many other assertions are made on the subject.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The occult scientist has convinced himself that a
+consideration of the visible world propounds enigmas
+to man which can never be solved out of the facts
+of that world itself. Their solution in this way will
+never be possible, however far advanced a knowledge
+of those facts may be. For visible facts plainly
+point, through their own inner nature, to the existence
+of a hidden world. One who does not see this
+closes his eyes to the problems which obviously
+spring up everywhere out of the facts of the sense-world.
+He refuses to recognize certain questions
+and problems, and therefore thinks that all questions
+<span class="tei tei-pb" id="page006">[pg 006]</span><a name="Pg006" id="Pg006" class="tei tei-anchor"></a>
+can be answered through facts within reach of sense
+perception. The questions which he is willing to ask
+are all capable of being answered by the facts which
+he is convinced will be discovered in the course of
+time. Every genuine occultist admits this. But why
+should one, when he asks no questions, expect answers
+on certain subjects? The occult scientist says
+that to him such questioning is natural, and must be
+regarded as a wholly justifiable expression of the
+human soul. Science is surely not to be confined
+within limits which prohibit impartial inquiry.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The opinion that there are bounds to human knowledge
+which it is impossible to pass, compelling man
+to stop short of the invisible world, is thus met by
+the occult scientist: he says that there can exist no
+doubt concerning the impossibility of penetrating
+into the unseen world by means of the kind of cognition
+here meant. One who considers it the only
+kind can come to no other opinion than that man is
+not permitted to penetrate into a possibly existing
+higher world. But the occult scientist goes on to say
+that it is possible to develop a different sort of cognition,
+and that this leads into the unseen world. If
+this kind of cognition is held to be impossible, we
+arrive at a point of view from which any mention
+of an invisible world appears as sheer nonsense.
+But to an unbiased judgment there can be no basis
+for such an opinion as this, except that its adherent
+is a stranger to that other kind of cognition. But
+how can a person form an opinion about a subject
+of which he declares himself ignorant? Occult science
+<span class="tei tei-pb" id="page007">[pg 007]</span><a name="Pg007" id="Pg007" class="tei tei-anchor"></a>
+must in this case maintain the principle that
+people should speak only of what they know, and
+should not make assertions about anything of which
+they are ignorant. It can only recognize every man's
+right to communicate his own experiences, not every
+man's right to declare the impossibility of what he
+does not, or will not, know. The occult scientist disputes
+no one's right to ignore the invisible world;
+but there can be no real reason why a person should
+declare himself an authority, not only on what he
+may know, but also on things considered unknowable.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To those who say that it is presumption to penetrate
+into unseen regions, the occult scientist would
+merely point out that this <em class="tei tei-emph"><span style="font-style: italic">can</span></em> be done, and that it is
+sinning against the faculties with which man has
+been endowed if he allows them to waste instead of
+developing and using them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But he who thinks that views about the unseen
+world are necessarily wholly dependent on personal
+opinion and feeling is denying the common essence
+of all human beings. Even though it is true that
+every one must find light on these things within himself,
+it is also a fact that all those, who go far enough,
+arrive at the same, not at different conclusions regarding
+them. Differences exist only as long as
+people will not approach the highest truths by the
+well-tested path of occult science, but attempt ways
+of their own choosing. Genuine occult science will
+certainly fully admit that only one who has followed,
+or at any rate has begun to follow the path of occult
+<span class="tei tei-pb" id="page008">[pg 008]</span><a name="Pg008" id="Pg008" class="tei tei-anchor"></a>
+science, is in a position to recognize it as the right
+one. But all those who follow that path will recognize
+its genuineness, and have always done so.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The path to occult knowledge will be found, at
+the fitting moment, by every human being who discerns
+in what is visible the presence of something
+invisible, or who even but dimly surmises or divines
+it, and who, from his consciousness that powers of
+cognition are capable of development, is driven to
+the feeling that what is hidden may be unveiled to
+him. One who is drawn to occult science by such
+experiences of the soul will find opening up before
+him, not only the prospect of finding the answers to
+certain questions which press upon him, but the further
+prospect of overcoming everything which hampers
+and enfeebles his life. And in a certain higher
+sense it implies a weakening of life, in fact a death
+of the soul, when a person is compelled to turn away
+from, or to deny, the unseen. Indeed, under certain
+circumstances despair is the result of a man's losing
+all hope of having the invisible revealed to him. This
+death and despair, in their manifold forms, are at
+the same time inner spiritual foes of occult science.
+They make their appearance when a person's inner
+force is dwindling away. In that case, if he is to
+possess any vital force it must be supplied to him
+from without. He perceives the things, beings, and
+events which approach his organs of sense, and analyzes
+them with his intellect. They afford him pleasure
+and pain, and impel him to the actions of which
+he is capable. For a while he may go on in this way:
+<span class="tei tei-pb" id="page009">[pg 009]</span><a name="Pg009" id="Pg009" class="tei tei-anchor"></a>
+but at length he must reach a point at which he inwardly
+dies. For that which may thus be extracted
+for man from the outer world, becomes exhausted.
+This is not a statement arising from the personal
+experience of one individual, but something resulting
+from an impartial survey of the whole of human
+life. That which secures life from exhaustion lies in
+the unseen world, deep at the roots of things. If a
+person loses the power of descending into those
+depths so that he cannot be perpetually drawing
+fresh vitality from them, then in the end the outer
+world of things also ceases to yield him anything of
+a vivifying nature.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is by no means the case that only the individual
+and his personal weal and woe are concerned.
+Through occult science man gains the conviction
+that from a higher standpoint the weal and woe of
+the individual are intimately bound up with the weal
+and woe of the whole world. This is a means by
+which man comes to see that he is inflicting an injury
+on the entire world and every being within it, if he
+does not develop his own powers in the right way.
+If a man makes his life desolate by losing touch with
+the unseen, he not only destroys in his inner self
+something, the decay of which may eventually drive
+him to despair, but through his weakness he constitutes
+a hindrance to the evolution of the whole world
+in which he lives.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now man may delude himself. He may yield to
+the belief that there is nothing invisible, and that
+that which is manifest to his senses and intellect
+<span class="tei tei-pb" id="page010">[pg 010]</span><a name="Pg010" id="Pg010" class="tei tei-anchor"></a>
+contains everything which can possibly exist. But
+such an illusion is only possible on the surface of
+consciousness and not in its depths. Feeling and
+desire do not yield to this delusive belief. They will
+be perpetually craving, in one way or another, for
+that which is invisible. And if this is withheld, they
+drive man to doubt, to uncertainty about life, or even
+to despair. Occult science, by making manifest what
+is unseen, is calculated to overcome all hopelessness,
+uncertainty, and despair,—everything, in short,
+which weakens life and makes it unfit for its necessary
+service in the universe.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The beneficent effect of occult science is that it
+not only satisfies thirst for knowledge but gives
+strength and stability to life. The source whence
+the occult scientist draws his power for work and
+his confidence in life is inexhaustible. Any one who
+has once had recourse to that fount will always, on
+revisiting it, go forth with renewed vigour.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There are people who will not hear anything about
+occult science, because they think they discern something
+unhealthy in what has just been said. These
+people are quite right as regards the surface and outer
+aspect of life. They do not desire that to be
+stunted, which life, in its so-called reality, offers.
+They see weakness in man's turning away from reality
+and seeking his welfare in an unseen world which
+to them is synonymous with what is chimerical and
+visionary. If as occult scientists we do not desire to
+fall into morbid dreaming and weakness, we must admit
+that such objections are partially justified. For
+<span class="tei tei-pb" id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class="tei tei-anchor"></a>
+they are founded upon sound judgment, which leads
+to a half truth instead of a whole truth merely because
+it does not penetrate to the roots of things,
+but remains on the surface. If occult science were
+calculated to weaken life and estrange man from
+true reality, such objections would certainly be
+strong enough to cut the ground from under the
+feet of those who follow this spiritual line of life.
+But even in regard to such opinions as these, occult
+science would not be taking the right course in defending
+itself in the ordinary sense of the word.
+Even in this case it can only speak by means of what
+it gives to those who really penetrate into its meaning,
+that is, by the real force and vitality which it
+bestows. It does not weaken life, but strengthens it,
+because it equips man not only with the forces of
+the manifest world but with those of the invisible
+world of which the manifest is the effect. Thus it
+does not imply an impoverishment, but an enrichment,
+of life. The true occult scientist does not
+stand aloof from the world, but is a lover of reality,
+because he does not desire to enjoy the unseen in a
+remote dream-world, but finds his happiness in bringing
+to the world ever fresh supplies of force from
+the invisible sources from whence this very world
+is derived, and from which it must be continually
+fructified.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Some people find many obstacles when they enter
+upon the path of occult science. One of these is
+expressed in the fact, that a person, attempting to
+take the first steps, is sometimes discouraged because
+<span class="tei tei-pb" id="page012">[pg 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a>
+at the outset he is introduced to the details of the
+supersensible world, in order that he may, with entire
+patience and devotion, become acquainted with
+them. A series of communications is made to him
+concerning the invisible nature of man, about certain
+definite occurrences in the kingdom of which death
+opens the portals, and regarding the evolutions of
+man, the earth, and the entire solar system. What he
+expected was to enter the supersensible world easily,
+at a bound. Now he is heard to say: <span class="tei tei-q">“Everything
+which I am told to study is food for my mind, but
+leaves my soul cold. I am seeking the deepening of
+my soul-life. I want to find myself within. I am
+seeking something that will lift my soul into the
+sphere of the divine, leading it to its true home; I do
+not want information about the human being and
+world-processes.”</span> People who talk in this way have
+no idea that by such feelings they are barring the
+door to what they are really seeking. For it is just
+when, and only when, with a free and open mind, in
+self-surrender and patience, they assimilate what
+they call <span class="tei tei-q">“merely”</span> food for the intellect, that they
+will find that for which their souls are athirst. That
+road leads the soul to union with the divine, which
+brings to the soul knowledge of the works of the
+divine. The uplifting of the heart is the result of
+learning to know about the creations of the spirit.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On this account occult science must begin by imparting
+the information which throws light on the
+realms of the spiritual world. So too, in this book,
+we shall begin with what can be unveiled concerning
+<span class="tei tei-pb" id="page013">[pg 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a>
+unseen worlds through the methods of occult research.
+That which is mortal in man, and that
+which is immortal, will be described in their connection
+with the world, of which he is a member.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Then will follow a description of the methods by
+which man is able to develop those powers of cognition
+latent within him, which will lead him into
+that world. As much will be said about the methods
+as is at present possible in a work of this kind. It
+seems natural to think that these methods should
+be dealt with first. For it seems as though the main
+point would be to acquaint man with what may bring
+him, by means of his own powers, to the desired view
+of the higher world. Many may say, <span class="tei tei-q">“Of what use
+is it for me that others tell me what they know about
+higher worlds? I wish to see them for myself.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The fact of the matter is that for really fruitful
+experience of the mysteries of the unseen world,
+previous knowledge of certain facts belonging to
+that world is absolutely necessary. Why this is so,
+will be sufficiently brought out from what follows.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is a mistake to think that the truths of occult
+science which are imparted by those qualified to
+communicate them, before mention is made of the
+means of penetrating into the spiritual world itself,
+can be understood and grasped only by means of
+the higher vision which results from developing certain
+powers latent in man. This is not the case. For
+investigating and discovering the mysteries of a supersensible
+world, that higher sight is essential. No
+one is able to discover the facts of the unseen world
+<span class="tei tei-pb" id="page014">[pg 014]</span><a name="Pg014" id="Pg014" class="tei tei-anchor"></a>
+without the clairvoyance which is synonymous with
+that higher vision. When however, the facts have
+been discovered and imparted, every one who applies
+to them the full range of his ordinary intellect and
+unprejudiced powers of judgment, will be able to
+understand them and to rise to a high degree of conviction
+concerning them. One who maintains that
+the mysteries are incomprehensible to him, does not
+do so because he is not yet clairvoyant, but because
+he has not yet succeeded in bringing into activity
+those powers of cognition which may be possessed
+by every one, even without clairvoyance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A new method of putting forward these matters
+consists in so describing them, after they have been
+clairvoyantly investigated, that they are quite accessible
+to the faculty of judgment. If only people do
+not shut themselves off by prejudice, there is no
+obstacle to arriving at a conviction, even without
+higher vision. It is true that many will find that
+the new method of presentment, as given in this
+book, is far from corresponding to their customary
+ways of forming an opinion. But any objection due
+to this will soon disappear if one takes the trouble
+to follow out these customary methods to their final
+consequences.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When, by an extended application of ordinary
+thought, a certain number of the higher mysteries
+have been assimilated and found intelligible by any
+one, then the right moment has come for the methods
+of occult research to be applied to his individual
+<span class="tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a>
+personality:—these will give him access to the unseen
+world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nor will any genuine scientist be able to find contradiction,
+in spirit and in truth, between his science,
+which is built upon the facts of the sense-world,
+and the way in which occult science carries
+on its researches. The scientist uses certain instruments
+and methods. He constructs his instruments
+by working upon what <span class="tei tei-q">“nature”</span> gives him.
+Occult science also uses an instrument, but in this
+case the instrument is man himself. And that instrument
+too must first be prepared for that higher
+research. The faculties and powers given to man
+by nature at the outset without his co-operation,
+must be transformed into higher ones. In this way
+man is able to make himself into an instrument for
+the investigation of the unseen world.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc7" id="toc7"></a>
+<a name="pdf8" id="pdf8"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter II. The Nature of Man</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With the consideration of man in the light
+of occult science, what this signifies in general,
+immediately becomes evident. It rests
+upon the recognition of something hidden behind
+that which is revealed to the outer senses and to the
+intellect acquired through perception. These senses
+and this intellect can apprehend only a part of all
+that which occult science unveils as the total human
+entity, and this part is the <em class="tei tei-emph"><span style="font-style: italic">physical body</span></em>. In order to
+throw light upon its conception of this physical body,
+occult science at first directs attention to a phenomenon
+which confronts all observers of life like a great
+riddle,—the phenomenon of death,—and in connection
+with it, points to so-called inanimate nature, the
+mineral kingdom. We are thus referred to facts,
+which it devolves on occult science to explain, and to
+which an important part of this work must be devoted.
+But to begin with, only a few points will be
+touched upon, by way of orientation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Within manifested nature the physical body, according
+to occult science, is that part of man which
+is of the same nature as the mineral kingdom. On
+the other hand, that which distinguishes man from
+minerals is considered as not being part of the physical
+<span class="tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class="tei tei-anchor"></a>
+body. From the occult point of view, what is
+of supreme importance is the fact that death separates
+the human being from that which, during life,
+is of like nature with the mineral world. Occult science
+points to the dead body as that part of man
+which is to be found existing in the same way in the
+mineral kingdom. It lays strong emphasis upon the
+fact that in this principle of the human being, which
+it looks upon as the physical body, and which death
+reduces to a corpse, the same materials and forces
+are at work as in the mineral realm; but no less
+emphasis is laid upon the fact that at death disintegration
+of the physical body sets in. Occult science
+therefore says: <span class="tei tei-q">“It is true that the same materials
+and forces are at work in the physical body as in the
+mineral, but during life their activity is placed at
+the disposal of something higher. They are left to
+themselves only when death occurs. Then they act,
+as they must in conformity with their own nature,
+as decomposers of the physical body.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus a sharp distinction must be drawn between
+the manifested and the hidden elements in man. For
+during life, that which is hidden from view has to
+wage perpetual war on the materials and forces of
+the mineral world. This indicates the point at which
+occult science steps in. It has to characterize that
+which wages the war alluded to, as a principle which
+is hidden from sense-observation. Clairvoyant
+sight alone can reveal its workings. How man arrives
+at awareness of this hidden element, as plainly
+<span class="tei tei-pb" id="page018">[pg 018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a>
+as his ordinary eyes see the phenomena of sense,
+will be described in a later part of this book. Results
+of clairvoyant observation will be given now
+for the reason already pointed out in the preceding
+pages, that is, that communications about the way in
+which the higher sight is obtained can only be of
+value to the student when he has first become acquainted,
+in the form of a narrative, with the results
+of clairvoyant research. For in this sphere
+it is quite possible to understand things which one
+is not yet able to observe. Indeed, the right path
+to higher vision starts with understanding.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, although the hidden something which wages
+war on the disintegration of the physical body can
+be observed only by the higher sight, it is plainly
+visible in its effects to the human faculty of judgment
+which is limited to the manifested world; and
+these effects are expressed in the form or shape in
+which mineral materials and forces are combined
+during life. When death has intervened, the form
+disappears little by little, and the physical body becomes
+part of the rest of the mineral world. But the
+clairvoyant is able to observe this hidden something
+as an independent member of the human organism,
+which during life prevents the physical materials and
+forces from taking their natural course, which would
+lead to the dissolution of the physical body. This independent
+principle is called the etheric or vital body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If misunderstandings are not to arise at the outset,
+two things must be borne in mind in connection
+with this account of a second principle of human
+<span class="tei tei-pb" id="page019">[pg 019]</span><a name="Pg019" id="Pg019" class="tei tei-anchor"></a>
+nature. The word <span class="tei tei-q">“etheric”</span> is used here in a different
+sense from that of modern physics, which
+designates as <span class="tei tei-q">“ether”</span> the medium by which light
+is transmitted. In occult science the use of the word
+is limited to the sense given above. It denotes that
+which is accessible to higher sight, and can be known
+to physical observation only by its effects, that is,
+by its power of giving a definite form or shape to
+the mineral materials and forces present in the
+physical body. Again, the use of the word <span class="tei tei-q">“body”</span>
+must not be misunderstood. It is necessary to use
+the words of every day language in describing things
+on a higher plane of existence, and these terms, when
+applied to sense-observation, express only what is
+physical. The etheric body has, of course, nothing
+of a bodily nature in the physical sense, however
+ethereal we might imagine such a body to be. As soon
+as the occultist mentions this etheric or vital body,
+he reaches the point at which he is bound to encounter
+the opposition of many contemporary
+opinions. The development of the human mind has
+been such that the mention of such a principle of
+human nature is necessarily looked upon as unscientific.
+The materialistic way of thinking has arrived
+at the conclusion that there is nothing to be seen
+in a living body but a combination of physical substances
+and forces such as are also found in the so-called
+inanimate body of the mineral, the only difference
+being that they are more complicated in
+the living than in the lifeless body. Yet it is not
+<span class="tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a>
+very long since other views were held, even by official
+science.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is evident to any one who studies the works
+of many earnest men of science, produced during
+the first half of the nineteenth century, that at that
+time many a genuine investigator of nature was
+conscious of some factor acting within the living
+body other than in the lifeless mineral. It was termed
+<span class="tei tei-q">“vital force.”</span> It is true this vital force is not represented
+as being what has been above characterized
+as the vital body, but underlying the conception was
+a dim idea of the existence of such a body. Vital
+force was generally regarded as something which
+in a living body was united with physical matter
+and forces in the same way that the force of a magnet
+unites itself with iron. Then came the time when
+vital force was banished from the domain of science.
+Mere physical and chemical causes were accounted
+all sufficient.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the present moment, however, there is a reaction
+in this respect in some scientific quarters.
+It is sometimes conceded that the hypothesis of something
+of the nature of <span class="tei tei-q">“vital force”</span> is not pure nonsense.
+Yet even the scientist who concedes this
+much is not willing to make common cause with the
+occultist with regard to the vital body. As a rule,
+it serves no useful purpose to enter upon a discussion
+of such views from the standpoint of occult
+science. It should be much more the concern of
+the occultist to recognize that the materialistic way
+of thinking is a necessary concomitant phenomenon
+<span class="tei tei-pb" id="page021">[pg 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a>
+of the great advance of natural science in our day.
+This advance is due to the vast improvements in
+the instruments used in sense-observation. And it
+is in the very nature of man to bring some of his
+faculties to a certain degree of perfection at the expense
+of others. Exact sense-observation, which
+has been evolved to such an important extent by
+natural science, was bound to leave in the background
+the cultivation of those human faculties
+which lead into the hidden worlds. But the time
+has come when this cultivation is once more necessary;
+and recognition of the invisible will not be
+won by combating opinions which are the logical
+outcome of a denial of its existence, but rather by setting
+the invisible in the right light. Then it will
+be recognized by those for whom the <span class="tei tei-q">“time has
+come.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It was necessary to say this much, in order that
+it may not be imagined that occult science is ignorant
+of the standpoint of natural science when mention
+is made of an <span class="tei tei-q">“etheric body,”</span> which, in many
+circles must necessarily be considered as purely
+imaginary.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus the etheric body is the second principle of the
+human being. For the clairvoyant, it possesses a
+higher degree of reality than the physical body. A
+description of how it is seen by the clairvoyant
+can be given only in later parts of this book, when
+the sense in which such descriptions are to be taken
+will become manifest. For the present it will be
+enough to say that the etheric body penetrates the
+<span class="tei tei-pb" id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class="tei tei-anchor"></a>
+physical body in all its parts, and is to be regarded
+as a kind of architect of the latter. All the
+physical organs are maintained in their form and
+shape by the currents and movements of the etheric
+body. The physical heart is based upon an etheric
+heart, the physical brain, upon an etheric brain, and
+the physical, with this difference, that in the etheric
+body the parts flow into one another in active motion,
+whereas in the physical body they are separated
+from each other.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man has this etheric body in common with all
+plants, just as he has the physical body in common
+with minerals. Everything living has its etheric
+body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The study of occult science proceeds upwards
+from the etheric body to another principle of the human
+being. To aid in the formation of an idea of this
+principle, it draws attention to the phenomenon of
+sleep, just as in connection with the etheric body
+attention was drawn to death. All human work, so
+far as the manifested world is concerned, is dependent
+upon activity during waking life. But that
+activity is possible only as long as man is able to
+recuperate his exhausted forces by sleep. Action
+and thought disappear, pain and pleasure fade away
+during sleep, and on re-awaking, man's conscious
+powers ascend from the unconsciousness of sleep
+as though from hidden mysterious sources of energy.
+It is the same consciousness which sinks down into
+<span class="tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a>
+dim depths on falling asleep and ascends from them
+again on re-awaking.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That which awakens life again out of this state
+of unconsciousness is, according to occult science,
+the third principle of the human being. It is called
+the astral body. Just as the physical body cannot
+keep its form by means of the mineral substances
+and forces it contains, but must, in order to be kept
+together, be interpenetrated by the etheric body, so
+is it impossible for the forces of the etheric body to
+illuminate themselves with the light of consciousness.
+An etheric body left to its own resources
+would be in a permanent state of sleep.<a id="noteref_1" name="noteref_1" href="#note_1"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1</span></span></a> An etheric
+body awake, is illuminated by an astral body. This
+astral body seems to sense-observation to disappear
+when man falls asleep; to clairvoyant observation
+it is still present, with the difference that it appears
+separated from or drawn out of the etheric body.
+Sense-observation has nothing to do with the astral
+body itself, but only with its effects in the manifested
+world, and these cease during sleep. In the same
+sense in which man possesses his physical body in
+common with plants, he resembles animals as regards
+his astral body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Plants are in a permanent state of sleep. One
+who does not judge accurately in these matters may
+easily make the mistake of attributing to plants the
+same kind of consciousness as that of animals and
+human beings in the waking state; but this assumption
+<span class="tei tei-pb" id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a>
+can only be due to an inaccurate conception of
+consciousness. In that case it is said that, if an external
+stimulus is applied to a plant, it responds
+by certain movements, as would an animal. The
+<em class="tei tei-emph"><span style="font-style: italic">sensitiveness</span></em> of some plants is spoken of,—for example,
+of those which contract their leaves when
+certain external things act upon them. But the
+characteristic mark of consciousness is not that a
+being reacts in a certain way to an impression, but
+that it experiences something in its inner nature
+which adds a new element to mere reaction. Otherwise
+we should be able to speak of the consciousness
+of a piece of iron when it expands under the
+influence of heat. Consciousness is present only
+when, through the effect of heat, the being feels pain
+or pleasure inwardly.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The fourth principle of being which occult science
+attributes to man is one which he does not share
+in common with the rest of the manifested world.
+It is that which differentiates him from his fellow
+creatures and makes him the crown of creation.
+Occult science helps in forming a conception of
+this further principle of human nature by pointing
+out the existence of an essential difference between
+the kinds of experience in waking life. On the one
+hand, man is constantly subjected to experiences
+which must of necessity come and go; on the other,
+he has experiences with which this is not the case.
+This fact comes out with special force if human experiences
+are compared with those of animals. An
+animal experiences the influences of the outer world
+<span class="tei tei-pb" id="page025">[pg 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a>
+with great regularity; under the influence of heat
+and cold it becomes conscious of pain or pleasure,
+and during certain regularly recurring bodily
+processes it feels hunger and thirst. The sum total
+of man's life is not exhausted by such experiences;
+he is able to develop desires and wishes which go
+beyond these things. In the case of an animal it
+would always be possible, on going far enough into
+the matter, to ascertain the cause—either within or
+without its body—which impelled it to any given act
+or feeling. This is by no means the case with man.
+He may engender wishes and desires for which no
+adequate cause exists either inside or outside of his
+body. A particular source must be found for everything
+in this domain; and according to occult science
+this source is to be found in the human <span class="tei tei-q">“I”</span> or
+<span class="tei tei-q">“ego.”</span> Therefore the ego will be spoken of as the
+fourth principle of the human being.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Were the astral body left to its own resources,
+feelings of pleasure and pain, and sensations of
+hunger and thirst, would take place within it, but
+there would be lacking the consciousness of something
+lasting in all these feelings. It is not the permanent
+as such, which is here designated the <span class="tei tei-q">“ego,”</span>
+but rather that which experiences this permanent
+element. In this domain, conceptions must be very
+exactly expressed if misunderstandings are not to
+arise. With the becoming aware of something permanent,
+lasting, within the changing inner experiences,
+begins the dawn of <span class="tei tei-q">“ego consciousness.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The sensation of hunger, for instance, cannot give
+<span class="tei tei-pb" id="page026">[pg 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a>
+a creature the feeling of having an ego. Hunger
+sets in when the recurring causes make themselves
+felt in the being concerned, which then devours its
+food just because these recurring conditions are
+present. For the ego-consciousness to arise, there
+must not only be these recurring conditions, urging
+the being to take food, but there must have been
+pleasure derived from previous satisfaction of hunger,
+and the consciousness of the pleasure must have
+remained, so that not only the present experience
+of hunger but the past experience of pleasure urges
+the being to take nourishment.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Just as the physical body falls into decay if the
+etheric body does not keep it together, and as the
+etheric body sinks into unconsciousness if not illuminated
+by the astral body, so the astral body would
+necessarily allow the past to be lost in oblivion unless
+the ego rescued the past by carrying it over into
+the present. What death is to the physical body and
+sleep to the etheric, the power of forgetting is to
+the astral body. We may put this in another way,
+and say that life is the special characteristic of the
+etheric body, consciousness that of the astral body,
+and memory that of the ego.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is still easier to make the mistake of attributing
+memory<a id="noteref_2" name="noteref_2" href="#note_2"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2</span></span></a>
+to an animal than that of attributing
+<span class="tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a>
+consciousness to a plant. It is so natural to think
+of memory when a dog recognizes its master, whom
+perhaps it has not seen for some time; yet in reality
+the recognition is not due to memory at all, but to
+something quite different. The dog feels a certain
+attraction toward its master which proceeds from
+the personality of the latter. This gives the dog
+a sense of pleasure whenever its master is present,
+and every time this happens it is a cause of the repetition
+of the pleasure. But memory only exists in a
+being when he not only feels his present experiences,
+but retains those of the past. A person might admit
+this, and yet fall into the error of thinking the dog
+has memory. For it might be said that the dog
+pines when its master leaves it, and therefore it
+retains a remembrance of him. This too is an inaccurate
+opinion. Living with its master has made
+his presence a condition of well-being to the dog,
+and it feels his absence much in the same way in
+which it feels hunger. One who does not make these
+distinctions will not arrive at a clear understanding
+of the true conditions of life.
+</p>
+
+<span class="tei tei-pb" id="page028">[pg 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Memory and forgetfulness have for the ego much
+the same significance that waking and sleeping have
+for the astral body. Just as sleep banishes into
+nothingness the cares and troubles of the day, so does
+forgetfulness draw a veil over the sad experiences of
+life and efface part of the past. And just as sleep
+is necessary for the recuperation of the exhausted
+vital forces, so must a man blot out from his memory
+certain portions of his past life if he is to face his
+new experiences freely and without prejudice. It
+is out of this very forgetfulness that strength arises
+for the perception of new facts. Let us take the case
+of learning to write. All the details which a child
+has to go through in this process are forgotten.
+What remains is the ability to write. How would a
+person ever be able to write if each time he took
+up his pen all his experiences in learning to write
+rose up before his mind?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now there are many different degrees of memory.
+Its simplest form is manifest when a person perceives
+an object and, after turning away from it, retains
+<span class="tei tei-pb" id="page029">[pg 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a>
+its image in his mind. He formed the image
+while looking at the object, A process was then
+carried out between his astral body and his ego.
+The astral body lifted into consciousness the outward
+impression of the object, but knowledge of
+the object would last only as long as the thing itself
+was present, unless the ego absorbed the knowledge
+into itself and made it its own.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is at this point that occult science draws the
+dividing line between what belongs to the body and
+what belongs to the soul. It speaks of the astral
+body as long as it is a question of the gaining of
+knowledge from an object which is present. But
+what gives knowledge duration is known as soul.
+From this it can at once be seen how close is the
+connection in man between the astral body and that
+part of the soul which gives a lasting quality to
+knowledge. The two are, to a certain extent, united
+into one principle of human nature. Consequently,
+this unity is often denoted the astral body. When
+exact terms are desired, the astral body is called the
+<em class="tei tei-emph"><span style="font-style: italic">soul-body</span></em>, and the soul, in so far as it is united with
+the latter, is called the <em class="tei tei-emph"><span style="font-style: italic">sentient soul</span></em>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The ego rises to a higher stage of its being when
+it centres its activity on what it has gained for itself
+out of its knowledge of objective things. It
+is by means of this activity that the ego detaches
+itself more and more from the objects of perception,
+in order to work within that which is its own
+possession. The part of the soul on which this work
+<span class="tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" class="tei tei-anchor"></a>
+devolves is called the rational- or intellectual-soul.<a id="noteref_3" name="noteref_3" href="#note_3"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3</span></span></a>
+It is the peculiarity of the sentient and intellectual
+souls that they work with that which they receive
+through sense-impressions of external objects of
+which they retain the memory. The soul is then
+wholly surrendered to something which is really outside
+it. Even what it has made its own through
+memory, it has actually received from without. But
+it is able to go beyond all this, and occult science can
+most easily give an idea of this by drawing attention
+to a simple fact, which, however, is of the greatest
+importance. It is, that in the whole range of speech
+there is but one name which is distinguished by
+its very nature from all other names. This is the
+name <span class="tei tei-q">“I.”</span> Every other name can be applied by any
+one to the thing or being to which it belongs. The
+word <span class="tei tei-q">“I,”</span> as the designation of a being, has a meaning
+only when given to that being by himself. Never
+can any outside voice call us by the name of <span class="tei tei-q">“I.”</span>
+We can apply it only to ourselves. I am only an
+<span class="tei tei-q">“I”</span> to myself; to every one else I am a <span class="tei tei-q">“you,”</span> and
+every one else is a <span class="tei tei-q">“you”</span> to me. This fact is the
+outward expression of a deeply significant truth.
+The real essence of the ego is independent of everything
+outside of it, and it is on this account that its
+<span class="tei tei-pb" id="page031">[pg 031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a>
+name cannot be applied to it by any one else. This
+is the reason why those religions confessions which
+have consciously maintained their connections with
+occult science, speak the word <span class="tei tei-q">“I”</span> as the <span class="tei tei-q">“unutterable
+name of God.”</span> For the fact above mentioned
+is exactly what is referred to when this expression
+is used. Nothing outward has access to that part of
+the human soul of which we are now speaking. It
+is the <span class="tei tei-q">“hidden sanctuary”</span> of the soul. Only a being
+of like nature with the soul can win entrance there.
+<span class="tei tei-q">“The divinity dwelling in man speaks when the soul
+recognizes itself as an ego.”</span> Just as the sentient
+and intellectual souls live in the outer world, so a
+third soul-principle is immersed in the divine when
+the soul becomes conscious of its own nature.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In this connection a misunderstanding may easily
+arise; it may seem as though occult science interpreted
+the ego to be one with God. But it by no
+means says that the ego is God, only that it is
+of the same nature and essence as God. Does any
+one declare the drop of water taken from the ocean
+to be the ocean, when he asserts that the drop and
+the ocean are the same in essence or substance? If
+a comparison is needed, we may say, <span class="tei tei-q">“The ego is
+related to God as the drop of water is to the ocean.”</span>
+Man is able to find a divine element within himself,
+because his original essence is derived directly from
+the Divine. Thus man, through the third principle
+of his soul, attains an inner knowledge of himself,
+just as through his astral body he gains knowledge
+of the outer world. For this reason occult science
+<span class="tei tei-pb" id="page032">[pg 032]</span><a name="Pg032" id="Pg032" class="tei tei-anchor"></a>
+calls the third soul-principle <em class="tei tei-emph"><span style="font-style: italic">the consciousness-soul</span></em>,
+and it holds that the soul-part of man consists of
+three principles, the <em class="tei tei-emph"><span style="font-style: italic">sentient-</span></em>, <em class="tei tei-emph"><span style="font-style: italic">intellectual-</span></em>,
+and <em class="tei tei-emph"><span style="font-style: italic">consciousness-souls</span></em>,
+just as the bodily part has three principles,
+the <em class="tei tei-emph"><span style="font-style: italic">physical</span></em>, <em class="tei tei-emph"><span style="font-style: italic">etheric</span></em>, and <em class="tei tei-emph"><span style="font-style: italic">astral bodies</span></em>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The real nature of the ego is first revealed in
+the consciousness-soul. Through feeling and reason
+the soul loses itself in other things; but as the
+consciousness-soul it lays hold of its own essence.
+Therefore this ego can only be perceived through
+the consciousness-soul by a certain inner activity.
+The images of external objects are formed as those
+objects come and go, and the images go on working
+in the intellect by virtue of their own force. But
+if the ego is to perceive itself, it cannot merely <em class="tei tei-emph"><span style="font-style: italic">surrender</span></em>
+itself; it must first, by inner activity, draw
+up its own being out of its depths, in order to become
+conscious of it. A new activity of the ego begins
+with this self cognition,—with self-recollection. Owing
+to this activity, the perception of the ego in the
+consciousness-soul possesses an entirely different
+meaning for man from that conveyed by the observation
+of all that reaches him through the three
+bodily principles and the two other soul-principles.
+The power which reveals the ego in the consciousness-soul
+is in fact the same power which manifests
+everywhere else in the world; only in the body and
+the lower soul-principles it does not come forth directly,
+but is manifested little by little in its effects.
+The lowest manifestation is through the physical
+body, thence a gradual ascent is made to that which
+<span class="tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a>
+fills the intellectual soul. Indeed, we may say that
+with each ascending step one of the veils falls away
+in which the hidden centre is wrapped. In that which
+fills the consciousness-soul, this hidden centre
+emerges unveiled into the temple of the soul. Yet it
+shows itself just here to be but a drop from the ocean
+of the all-pervading Primordial Essence; and it is
+here that man first has to grasp it,—this Primordial
+Essence. He must recognize it in himself before he
+is able to find it in its manifestations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That which penetrates into the consciousness-soul
+like a drop from the ocean is called by occult science
+<em class="tei tei-emph"><span style="font-style: italic">Spirit</span></em>. In this way is the consciousness-soul united
+with the spirit, which is the hidden principle in all
+manifested things. If man wishes to lay hold of
+the spirit in all manifestation, he must do it in
+the same way in which he lays hold of the ego in the
+consciousness-soul. He must extend to the visible
+world the activity which has led him to the perception
+of his ego. By this means he evolves to yet
+higher planes of his being. He adds something
+new to the principles of his body and soul. The
+first thing that happens is that he himself conquers
+what lies hidden in his lower soul-principles, and
+this is effected through the work which the ego
+carries on within the soul. How man is engaged
+in this work becomes evident if we compare a high-minded
+idealist with a person who is still given up
+to low desires and so-called sensual pleasures. The
+latter becomes transmuted into the former if he withdraws
+from certain lower tendencies and turns to
+<span class="tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" id="Pg034" class="tei tei-anchor"></a>
+higher ones. He thus works through his ego
+upon his soul thereby ennobling and spiritualizing
+it. The ego has become the master of that man's
+soul-life. This may be carried so far that no desire
+or wish can take root in the soul unless the ego permits
+its entrance. In this way the whole soul becomes
+a manifestation of the ego, which previously
+only the consciousness-soul had been. All civilized
+life and all spiritual effort really consist in the one
+work, which has for its object to make the ego the
+master. Every one now living is engaged in this
+work whether he wishes it or not, and whether
+or not he is conscious of the fact.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Again, by this work human nature is drawn upward
+to higher stages of being. Man develops new
+principles of his being. These lie hidden from him
+behind what is manifest. If man is able by working
+upon his soul, to make his ego master of it, so
+that the latter brings into manifestation what is
+hidden, the work may extend yet farther and include
+the astral body. In that case the ego takes
+possession of the astral body by uniting itself with
+the hidden wisdom of this astral principle. In occult
+science the astral body which is thus conquered
+and transformed by the ego is called the <em class="tei tei-emph"><span style="font-style: italic">Spirit-Self</span></em>.
+(This is the same as what is known as <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">Manas</span></em>”</span>
+in theosophical literature, a term borrowed from
+the wisdom of the East.) In the Spirit-Self a higher
+principle is added to human nature, one which is
+present as though in the germ, and which in the
+<span class="tei tei-pb" id="page035">[pg 035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a>
+course of the work of the human being on itself
+comes forth more and more.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man conquers his astral body by pushing through
+to the hidden forces lying behind it; a similar thing
+happens, at a later stage of development, to the
+etheric body: but the work on the latter is more
+arduous, for what is hidden in the etheric body is
+enveloped in two veils, but what is hidden in the astral
+body in only one.<a id="noteref_4" name="noteref_4" href="#note_4"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">4</span></span></a> Occult science gives an idea
+of the difference in the work on the two bodies by
+pointing out certain changes which may take place
+in man in the course of his development. Let us
+at first think of the way in which certain soul-qualities
+of man develop when the ego works upon
+the soul; how pleasures and desires, joys and
+sorrows, may change. We have only to look back
+to our childhood. What gave us pleasure then,
+what caused us pain? What have we learned in
+addition to what we knew as children? All this is
+but an expression of the way in which the ego has
+gained the mastery over the astral body, for it is
+<span class="tei tei-pb" id="page036">[pg 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a>
+this principle which is the vehicle of pleasure and
+pain, joy and sorrow. Compared with these things,
+how little in the course of time do certain other
+human qualities change, for example, the temperament,
+the deeper peculiarities of the character, and
+like qualities. A passionate child will often retain
+certain tendencies to sudden anger during its development
+in later life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is such a striking fact that there are thinkers
+who entirely deny the possibility of changing the
+fundamental character. They assume that it is
+something permanent throughout life, and that it is
+merely a question of its being manifested in one
+way or another. But such an opinion is due to defective
+observation. To one who is capable of seeing
+such things, it is evident that even the character
+and temperament of a person may be transformed
+under the influence of his ego. It is true that this
+change is slow in comparison with the change in
+the qualities before mentioned. We may compare
+the relation to each other of the rates of change in
+the two bodies to the movements of the hour-hand
+and minute-hand of a clock. Now the forces which
+bring about a change of character or temperament
+belong to the hidden forces of the etheric body.
+They are of the same nature as the forces which
+govern the kingdom of life,—the same, therefore,
+as the forces of growth, nutrition, and generation.
+Further explanations in this work will throw
+the right light on these things.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus it is not when man simply gives himself
+<span class="tei tei-pb" id="page037">[pg 037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a>
+up to pleasure and pain, joy and sorrow, that the
+ego is working on the astral body, but when the
+peculiarities of these qualities of the soul are
+changed; and the work is extended in the same way
+to the etheric body, when the ego applies its energies
+to changing the character or temperament. This
+change, too, is one in which every person living
+is engaged, whether consciously or not. The most
+powerful incitement to this kind of change in ordinary
+life is that given by religion. If the ego allows
+the impulses which flow from religion to work
+upon it again and again, they become a power within
+it which extends to the etheric body and changes
+it as lesser impulses in life effect the transformation
+of the astral body. These lesser impulses,
+which come to man through study, reflection, the
+ennobling of feeling, and so on, are subject to the
+manifold changes of existence; but religious feelings
+impress a certain stamp of uniformity upon all
+thinking, feeling, and willing. They diffuse an equal
+and single light over the whole life of the soul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man thinks and feels one thing to-day, another
+to-morrow, the causes of which are of many different
+kinds; but one who, consistently holding to his
+religious convictions, has a glimpse of something
+which persists through all changes, will relate his
+thoughts and feelings of to-day, as well as his experiences
+of to-morrow, to that fundamental feeling
+he possesses. Thus religious belief has the power
+of permeating the whole of the soul-life. Its influences
+increase in strength as time goes on because
+<span class="tei tei-pb" id="page038">[pg 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a>
+they are constantly repeated. Hence they acquire
+the power of working upon the etheric body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In a similar way the influences of true art work
+upon man. If,—going beyond the outer form, colour
+and tone of a work of art,—he penetrates to
+its spiritual foundations with his imagination and
+feeling, then the impulses thus received by the ego
+actually reach the etheric body. When this thought
+is followed out to its logical conclusion, the immense
+significance of art in all human evolution may be
+estimated. Only a few instances are pointed out
+here of what induces the ego to work upon the
+etheric body. There are many similar influences in
+human life which are not so apparent at the first
+glance. But these instances are enough to show that
+there is yet another principle of man's nature hidden
+within him, which the ego is making more and more
+manifest. Occult science denotes this second principle
+of the spirit the <span class="tei tei-hi"><span style="font-style: italic">Life-Spirit</span></span>. (It is the same
+which in current theosophical literature is called
+Budhi, a term borrowed from Eastern wisdom.)
+The expression <span class="tei tei-q">“Life-Spirit”</span> is appropriate, because
+the same forces are at work within it as
+are active in the vital body, with the difference that
+when they are manifesting in the latter the ego is
+not active. When, however, these powers express
+themselves as the Life-Spirit, they are interpenetrated
+by the ego.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man's intellectual development, the purification
+and ennobling of his feelings and of the manifestations
+of his will, are the measure of the degree in
+<span class="tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a>
+which he has transformed the astral body into the
+Spirit-Self. His religious experiences, as well as
+many others, are stamped upon the etheric body,
+making it into the Life-Spirit. In the ordinary
+course of life this happens more or less unconsciously;
+so-called initiation, on the contrary, consists in
+man's being directed by occult science to the means
+through which he may quite consciously take in hand
+this work on the Spirit-Self and Life-Spirit. These
+means will be dealt with in later parts of this book.
+In the meantime it is important to show that, besides
+the soul and the body, the spirit also is working within
+man. It will be seen later how this spirit belongs
+to the eternal part of man, as contrasted with the
+perishable body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the work of the ego on the astral and etheric
+bodies does not exhaust its activity, which is also
+extended to the physical body. A slight effect of
+the influence of the ego on the physical body may be
+seen when certain experiences cause a person to
+blush or turn pale. In this case the ego is actually
+the occasion of a process in the physical body. Now
+if through the activity of the ego in man, changes
+occur influencing the physical body, the ego is really
+united with the hidden forces of the physical body,
+that is, with the same forces which bring about its
+physical processes. Occult science says that during
+such activity the ego is working on the physical
+body. This expression must not be misunderstood.
+It must on no account be supposed that this work is
+of a grossly material nature. What appears as
+<span class="tei tei-pb" id="page040">[pg 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a>
+gross material in the physical body is merely the
+manifested part of it; behind this are the hidden
+forces of its being, which are of a spiritual nature.
+When the ego puts forth its energies in the manner
+described, it unites itself, not with the outer material
+manifestation of the physical body, but with the invisible
+forces which bring that body into being and
+afterwards cause it to decay. This work of the ego
+on the physical body can only very partially become
+clear to man's consciousness in ordinary life. It
+can become fully clear only when, under the influence
+of occult science, man consciously takes the
+work into his own hands. Then he becomes aware
+that there is a third spiritual principle within him.
+It is that which occult science calls the <span class="tei tei-hi"><span style="font-style: italic">Spirit-Man</span></span>,
+as contrasted with physical man. (In theosophical
+literature this <span class="tei tei-q">“Spirit-Man”</span> is known as Atma.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Again, with regard to the Spirit-Man, it is easy
+to make a mistake. In the physical body we see
+man's lowest principle, and on this account find it
+hard to realize that the work on that body should
+be accomplished by the highest principle of the human
+entity. But just because the spirit active within
+the physical body is hidden under three veils, the
+highest kind of human effort is needed in order to
+make the ego one with that which is the hidden spiritual
+energy of the body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Occult science, therefore, represents man as a
+being composed of many principles. Those of a bodily
+nature are:
+</p>
+
+<span class="tei tei-pb" id="page041">[pg 041]</span><a name="Pg041" id="Pg041" class="tei tei-anchor"></a>
+
+<table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the physical body,</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the etheric or vital body,</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the astral body.</td></tr></tbody></table>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The soul-principles are:
+</p>
+
+<table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the sentient-soul,</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the intellectual- or rational-soul,</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the consciousness-soul.</td></tr></tbody></table>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is in the soul that the ego diffuses its light. Of
+a spiritual nature are:
+</p>
+
+<table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Spirit-Self,</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Life-Spirit,</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Spirit-Man.</td></tr></tbody></table>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It follows from what was said above that the
+sentient-soul and the astral body are closely united
+and in a certain sense are one. Similarly, the consciousness-soul
+and the Spirit-Self form a whole,
+for in the consciousness-soul the spirit shines forth,
+and thence irradiates with its light the other principles
+of the human being. Hence occult science also
+speaks of man's organization as follows. The intellectual-soul
+is simply called the ego, because it
+partakes of the nature of the ego, and in a certain
+sense is the ego, not yet conscious of its spiritual
+nature. We thus have seven divisions of man:
+</p>
+
+<table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">(1) physical body;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">(2) etheric or vital body;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">(3) astral body;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">(4) Ego;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">(5) Spirit-Self;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">(6) Life-Spirit;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">(7) Spirit-Man.</td></tr></tbody></table>
+
+<span class="tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Even one accustomed to materialistic habits of
+thought would not find in this sevenfold organization
+of man the <span class="tei tei-q">“fanciful magic”</span> often attributed
+to the number seven, if one would only keep strictly
+to the meaning of the above explanations without
+himself injecting arbitrarily the idea of something
+magical into the matter. Occult science speaks of
+these seven principles of man in exactly the same
+way, only from the standpoint of a higher form of
+observation of the world, as allusion is commonly
+made to the seven colours that make up white light,
+or to the seven notes of the scale (the octave being
+regarded as a repetition of the keynote). As light
+appears in seven colours, and sound in seven tones,
+so is the unity of man's nature manifested in the
+seven principles described. No more superstition
+attaches to the number seven in the case of occult
+science than when associated with the spectrum or
+with the scale.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On one occasion when these facts were put forward
+verbally, the objection was made that the statement
+about the number seven does not apply to colours,
+since there are others beyond the red and violet
+rays, invisible to the eye. But even in this respect
+the comparison with colours holds good, for,
+in fact, the human being expands beyond the physical
+body on the one side, and beyond the Spirit-Man
+on the other; only to the methods of spiritual
+observation of which occult science here speaks,
+are these extensions of the human being <span class="tei tei-q">“spiritually
+invisible,”</span> just as the colours beyond red and violet
+<span class="tei tei-pb" id="page043">[pg 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a>
+are physically invisible. This explanation becomes
+necessary, because the opinion so easily arises that
+occult science does not seriously apply itself to
+scientific thinking, but treats such matters unscientifically.
+However, one who carefully considers the
+meaning of the statements made by occult science
+will find that in reality it is never at variance with
+genuine science; neither when it brings forward the
+facts of natural science as illustrations, nor when its
+statements are directly connected with natural research.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page044">[pg 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc9" id="toc9"></a>
+<a name="pdf10" id="pdf10"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter III. Sleep and Death</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The nature of waking consciousness cannot be
+fathomed without observing that condition
+which man experiences during sleep, and the
+problem of life cannot be approached without studying
+death. Any one failing to perceive the importance
+of occult science may distrust the manner in
+which it studies sleep and death. Occult science is,
+however, capable of appreciating the motives from
+which such distrust arises. For there is nothing incomprehensible
+in the assertion that man exists for
+an active, purposeful life, that his acts depend on his
+devotion thereto, and that absorption in such conditions
+as sleep and death can result only from a taste
+for idle dreaming, and can lead to nothing else than
+vain imaginings.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The refusal to accept anything of so fantastic
+a nature may readily be regarded as the expression
+of a sound mind, while indulgence in such <span class="tei tei-q">“idle
+dreaming”</span> is accounted morbid, and a pursuit fit
+only for people in whom the joy and ardour of life
+are lacking, and who are incapable of <span class="tei tei-q">“real work.”</span>
+It would be wrong to set this assertion aside at once
+as an injustice, for it contains a certain grain of
+truth. It is one quarter truth, and must be completed
+<span class="tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045" class="tei tei-anchor"></a>
+by the remaining three quarters belonging to
+it. Now if we dispute the one quarter which is right,
+with one who recognizes that one quarter quite distinctly
+but who does not dream of the other three
+quarters, we only rouse his suspicions. For it must
+be indeed granted absolutely that the study of that
+which lies hidden in sleep and death is morbid if it
+leads to weakness or to estrangement from real life.
+No less must we admit that much of that which has
+always called itself occult science in the world, and
+which is even now practised under that name, bears
+the impression of what is unhealthy and hostile to
+life; but this certainly does not spring from <em class="tei tei-emph"><span style="font-style: italic">genuine
+occult science</span></em>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The real fact of the matter is this, that just as
+a man cannot always be awake, so neither is he
+sufficiently equipped for the actual conditions of life,
+in its entire range, without that which occult science
+has to offer him. Life continues during sleep, and
+the forces which work and labour during the waking
+state draw their strength and refreshment from that
+which sleep gives them. It is thus with the things
+under our observation in the manifested world.
+The boundaries of the world are wider than the field
+of this observation; and what man recognizes in the
+visible must be supplemented and fertilized by what
+he is able to know of the invisible world. A man who
+did not continually renew his exhausted forces by
+sleep, would bring his life to destruction; and in the
+same way a view of the world which is not fertilized
+<span class="tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a>
+by a knowledge of the unseen, must lead to a feeling
+of desolation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is similarly so with regard to death. Living
+creatures fall a prey to death in order that new life
+may arise. It is occult science which throws light
+on Goethe's beautiful phrase: <span class="tei tei-q">“Nature invented
+Death in order to have much Life.”</span> Just as in the
+ordinary sense there could be no life without death,
+so can there be no real knowledge of the visible
+world without insight into the invisible. All discernment
+of the visible must plunge again and again into
+the invisible in order to develop. Thus it is evident
+that occult science alone makes the life of revealed
+knowledge possible. When it emerges in its true
+form it never enfeebles life, but strengthens it and
+ever renews its freshness and health, when, left to
+its own resources, it has become weak and diseased.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When a man sinks into sleep the connection between
+his principles changes, as described earlier in
+this work. The part of the sleeping man which lies
+upon his couch comprises the physical and etheric
+bodies, but not the astral body and not the ego. It
+is because the etheric body remains bound to the
+physical body in sleep that the life-activities continue.
+For the moment the physical body is left to
+itself, it must of necessity fall into decay. The
+things that are extinguished in sleep are ideas, pain,
+pleasure, joy, grief, the ability to express conscious
+will, and similar facts of existence. But the astral
+body is the vehicle of all these things. That the
+astral body, with all its joy and sorrow, its realm of
+<span class="tei tei-pb" id="page047">[pg 047]</span><a name="Pg047" id="Pg047" class="tei tei-anchor"></a>
+thought and will, is annihilated in sleep is an opinion
+that cannot be entertained by an unbiased judgment;
+it exists still, but in another condition. In
+order that the human ego and the astral body may
+not only be endowed with pleasure and pain and all
+the other things we have named, but also have a
+conscious perception of them, it is necessary that
+the astral body should be united with the physical
+and etheric bodies. This is the case during waking
+life, but not in sleep. The astral body has withdrawn
+itself from the other bodies. It has adopted
+another kind of existence than that which it possesses
+while united with the physical and etheric
+bodies. Now it is the task of occult science to study
+this other kind of existence in the astral body. During
+sleep, the astral body withdraws from the possibility
+of external observation and occult science
+must trace it in its hidden life, until it again takes
+possession of its physical and etheric bodies on waking.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As in all cases when knowledge of the hidden
+things and events of life have to be dealt with, clairvoyant
+observation is necessary for the discovery of
+the real facts of the sleep state in its true nature, but
+if that which may be discovered by this means
+has once been made clear, it is comprehensible to
+really unprejudiced thought without further demonstration.
+For events in the unseen world show themselves
+by their effects in the manifested world.
+If what is revealed by clairvoyant vision is an explanation
+of visible events, such a confirmation by
+<span class="tei tei-pb" id="page048">[pg 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a>
+life itself is the proof which may rightly be demanded.
+Even one who will not use the means to be
+given later for the attainment of clairvoyant vision,
+may have the following experience: he may, in the
+first place, take the statements of the clairvoyant for
+granted, and then apply them to the material events
+within his experience. He will then find that life
+thereby becomes clear and comprehensible; and the
+more exact and minute his observations of ordinary
+life, the more readily will he come to this conclusion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Even though the astral body during sleep passes
+through no experiences, though it is not conscious of
+pleasure, pain, and the like, it does not remain inactive.
+On the contrary, it is a fact that active work
+is its function in the sleep state. For it is the astral
+body which strengthens and recuperates man's
+forces, exhausted during waking life. As long as the
+astral body is united with the physical and etheric
+bodies it is related to the outer world through these
+two bodies. They convey to it perceptions and representations.
+Through the impressions which they
+receive from their surroundings, it experiences
+pleasure and pain. Now the physical body can be
+preserved in the form and shape suitable to the individual
+only by means of the human etheric body.
+But this human form can be preserved only by an
+etheric body which on its part receives corresponding
+forces from the astral body. The etheric body
+is the builder, the architect, of the physical body. It
+can, however, construct in the true sense only when it
+receives from the astral body the impulse as to the
+<span class="tei tei-pb" id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a>
+manner in which it must build. In this latter are
+contained the models, according to which the etheric
+body gives the physical body its form. During our
+waking hours these models for the physical body are
+not present in the astral body, or, at least, only to
+a certain extent. For in waking life the soul replaces
+these models with its own images. When a
+person directs his senses upon his environment he
+thus creates in his ideas pictures which are copies
+of the world around him. In fact these copies at first
+disturb the prototypes which give the etheric body
+the impulse to preserve the physical body. Such disturbance
+could not be present if a man, by virtue
+of his own activity, could convey to his astral body
+those pictures which would give the right impulse
+to the etheric body. Yet this very disturbance plays
+an important part in human life, and is able to express
+itself because the models for the etheric body
+do not come into full play in the waking life. This
+fact is revealed by <span class="tei tei-q">“fatigue.”</span> Now, during sleep,
+no external impressions disturb the force of the astral
+body. Therefore in this condition it can expel
+fatigue. The work of the astral body during sleep
+consists in removing fatigue, and it can accomplish
+this only by leaving the physical and etheric bodies.
+During waking life the astral body does its work
+within the physical body; during sleep it works on
+the latter from without.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For instance, just as the physical body has need
+of the outer world, which is of like substance with
+itself, for its supply of food, something of the same
+<span class="tei tei-pb" id="page050">[pg 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a>
+kind takes place in the case of the astral body. Let
+us imagine a physical human body removed from
+the surrounding world: it would die. That shows
+that physical life is an impossibility without the entire
+physical environment. In fact, the whole earth
+must be just as it is if physical human bodies are
+to exist upon it. For, in reality, the whole human
+body is only a part of the earth,—indeed, in a wider
+sense, part of the whole physical universe. In this
+respect it is related in the same sense as, for example,
+the finger of a hand to the entire human body.
+Separate the finger from the hand and it cannot
+remain a finger: it withers away. Such would also
+be the fate of the human body were it removed from
+that body of which it is a member,—from the conditions
+of life with which the earth provides it. Let
+it be raised above the surface of the earth but a
+sufficient number of miles and it will perish as the
+finger perishes when cut off from the hand. If this
+fact is less apparent in the case of a man's physical
+organism than in that of his finger and his body, it
+is merely because the finger cannot walk about on
+the body as man is able to do on the earth, and because
+on that account the dependence of the former
+is more obvious.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the same way that the physical body is embedded
+in the physical world to which it belongs, so
+does the astral body form a part of its own world,
+only it is torn out of it in waking life. We can form
+a clear idea of what happens by having recourse to
+an analogy. Imagine a vessel filled with water. No
+<span class="tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" class="tei tei-anchor"></a>
+one drop is a separate thing in itself within that
+entire mass of water. But let us take a little sponge
+and with it suck up a single drop from the whole
+mass of water. Something of this kind happens
+to the human astral body on awaking. During sleep
+it is in a world resembling its own nature. In a
+certain sense it forms part of it. On awaking, the
+physical and etheric bodies suck it up: they absorb
+it; they contain the organs through which it perceives
+the outer world. In order to achieve this perception
+it has to leave its own world, for it is in that
+world alone that it can receive the models which it
+needs for the etheric body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Just as food is supplied to the physical body from
+its surroundings, so are the pictures of the world
+surrounding the astral body presented to it during
+the state of sleep. There, indeed, it lives in the universe,
+beyond the physical and etheric bodies: in that
+same universe out of which the whole man is born.
+The source of the images by means of which man
+receives his form is in this universe. He is linked
+in harmony with it; and when he awakens he rises
+above the surface of this all-pervading harmony to
+attain external perception. In sleep his astral body
+returns to the universal harmony. He brings so
+much strength from it to his bodies on awaking that
+he can once more dispense for a time with sojourning
+in the realm of harmony. The astral body returns
+during sleep to its home, and, on awaking,
+brings back into life freshly invigorated forces.
+That which the astral body thus gains, and brings
+<span class="tei tei-pb" id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class="tei tei-anchor"></a>
+with it on waking, finds its outer expression in the
+refreshment afforded by sound sleep.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Further exposition of occult science will show that
+this home of the astral body is more extensive than
+that which belongs to the physical body in the narrower
+sense of the physical environment. Thus,
+while man as a physical being is a member of this
+earth, his astral body belongs to worlds in which
+other heavenly bodies besides our earth are included.
+During sleep, therefore,—(this can be made clear,
+as we have said, only by further explanations)—it
+enters a world to which other stars than the earth
+belong. In recognition of the fact that man lives
+during sleep in a world of stars, that is, in an astral
+world, occult science calls that principle of man
+which has its real home in that <span class="tei tei-q">“astral”</span> world and
+which, every time it returns to the sleep state, draws
+renewed force from that world, the <em class="tei tei-emph"><span style="font-style: italic">astral body</span></em>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It should be superfluous to point out that a misunderstanding
+might easily arise with regard to
+these facts; in our time, however, when certain materialistic
+modes of representation exist, it becomes
+quite necessary to draw attention to them. In quarters
+where such representation prevails it may, of
+course, be said that such a thing as fatigue can be
+scientifically investigated only in accordance with
+physical conditions. Even if the learned are not yet
+unanimous with regard to the physical cause of fatigue,
+one thing is quite firmly established; we must
+accept certain physical processes which lie at the
+root of this phenomenon. It would be well, however,
+<span class="tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a>
+if it were recognized that occult science does not in
+any way oppose this assertion. It admits everything
+that is said in this connection, just as it is admitted
+that for the physical erection of a house one brick
+must be laid upon another, and that when the house
+is finished its form and construction can be explained
+by purely mechanical laws. But the thought of the
+architect is necessary for the building of the house.
+This cannot be discovered merely by examination of
+physical laws.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Just as the thought of the creator of a house
+stands behind the physical laws which make it explicable,
+so too, behind what is affirmed, with perfect
+accuracy by physical science, stands that of
+which occult science treats. This comparison is of
+course often put forward when the justification for
+a spiritual background to the world is in question;
+and it may be considered a trivial one. But what is
+important in such matters is not familiarity with
+certain conceptions, but that the proper weight
+should be given them in establishing a fact. One
+may be prevented from doing this simply because
+contrary ideas have so much power over the judgment
+that this weight is not felt.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Dreaming is an intermediate state between sleeping
+and waking. What dream experiences offer to
+thoughtful observation is the many-coloured interweaving
+of a picture-world, which nevertheless conceals
+within itself some sort of law and order. At
+first this world seems to have an ebb and flow, often
+in confused succession. Man in his dream-life is set
+<span class="tei tei-pb" id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a>
+free from the laws of waking consciousness which
+bind him to sense-perception and the laws of reason.
+And yet dreams have some sort of mysterious law,
+attractive and fascinating to human speculation, and
+this is the deeper reason why the beautiful play of
+imagination lying at the root of artistic feeling is
+always apt to be compared to dreaming. We need
+only recall a few characteristic dreams to find this
+corroborated. A man dreams, for example, that he
+is driving off a dog that is attacking him. He wakes,
+and finds himself in the act of unconsciously pushing
+off part of the bedclothes which had been lying
+on an unaccustomed part of his body and which had
+therefore become oppressive. What is it that
+dream-life makes, in this instance, out of an incident
+perceptible to the senses? In the first place, it leaves
+in complete unconsciousness what the senses would
+perceive in the waking state. But it holds fast to
+something essential—namely, the fact that the man
+wishes to repel something; and round about this it
+weaves a metaphorical occurrence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The pictures, as such, are echoes of waking life.
+There is something arbitrary in the way in which
+they are drawn from it. Every one feels that the
+same external cause may conjure up various dream-pictures.
+But they give symbolic expression to the
+feeling that one has something to ward off. The
+dream creates symbols; it is a symbolist. Inner experiences
+can also be transformed into such dream-symbols.
+A man dreams that a fire is crackling beside
+him; he sees flames in his dream. He wakes up
+<span class="tei tei-pb" id="page055">[pg 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a>
+feeling that he is too heavily covered and has become
+too warm. The feeling of too great warmth expresses
+itself symbolically in the picture. Quite
+dramatic experiences may be enacted in a dream.
+For example, some one dreams that he is standing
+on the edge of a precipice. He sees a child running
+toward it. The dream makes him experience all the
+tortures of the thought—if only the child will not
+be heedless and fall over into the abyss! He sees it
+fall, and hears the dull thud of the body below. He
+awakes, and perceives that an object which had been
+hanging on the wall of the room has become unfastened,
+and made a dull sound by its fall. This simple
+event is expressed in dream-life by one which unravels
+itself in exciting pictures. For the present it
+is not at all necessary to engage in reflection as to
+the reason why, in the last example, the moment
+of the falling of a heavy object expresses itself in a
+series of events which seem to spread themselves
+over a certain length of time; it is only necessary
+to keep in view that the dream transforms into a picture
+that which would present itself to the waking
+sense-perception.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We see that the moment the senses cease their
+activity, creative power asserts itself in man. It
+is the same creative power which is present in absolutely
+dreamless sleep, and at that time recuperates
+man's exhausted forces. For this dreamless sleep to
+take place, the astral body must be withdrawn from
+the etheric and physical bodies. During the dream-state
+it is so far separated from the physical body as
+<span class="tei tei-pb" id="page056">[pg 056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a>
+to have no further connection with the organs of
+sense; but it still maintains a certain connection with
+the etheric body. The capacity for perceiving the experiences
+of the astral body by means of pictures is
+due to this connection which it maintains with the
+etheric body. The moment this connection also
+ceases, the pictures sink into the obscurity of unconsciousness
+and dreamless sleep has set in.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The arbitrary and often nonsensical element in
+dream-pictures arises from the fact that the astral
+body cannot, on account of its separation from the
+sense-organs of the physical body, relate its pictures
+to the correct objects and events of the outer environment.
+It is especially illuminating, in this matter,
+to examine a dream in which the ego is, as it
+were, split up; as, for example in the case of a person
+who dreams that he is a schoolboy and cannot
+answer the propounded question, while immediately
+afterward as the teacher, he himself answers it. The
+dreamer, being unable to make use of his physical
+organs of perception, is not able to connect both occurrences
+with himself, as the same individual.
+Therefore, in order to recognize himself also as
+a permanent ego, man must first be equipped with
+outer organs of perception. Only when he has acquired
+the faculty of self-consciousness without the
+aid of such organs will the permanent ego also become
+perceptible to him outside his physical body.
+Clairvoyant consciousness has to acquire this faculty,
+and the method of doing so will be treated in
+detail later in this work.
+</p>
+
+<span class="tei tei-pb" id="page057">[pg 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Even death takes place for no other cause than a
+change in the connection of the principles of man's
+being. And what is visible to clairvoyant observation
+with regard to death may also be seen in its effects
+in the manifested world; in this case also, an
+unbiased judgment will find the teachings of occult
+science confirmed by observing external life. The
+expression of the invisible in the visible is, however,
+less evident with regard to these facts, and there is
+greater difficulty in feeling the full importance of
+that which in the events of outer life endorses the
+statements of occult science in this domain. These
+statements may be supposed to be mere pictures of
+fancy, even more readily than many other things
+that have been dealt with in this work, if we shut
+ourselves off from the knowledge that everywhere
+in the visible is contained an unmistakable foreshadowing
+of the invisible.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On the approach of sleep, only the astral body
+is released from its connection with the etheric and
+physical bodies, which still remain united, whereas
+at death the separation of the physical from the
+etheric body takes place. The physical body is
+abandoned to its own forces, and must therefore
+disintegrate as a corpse. At death the etheric
+body finds itself in a condition in which it has
+never been before during the time between birth
+and death,—with the exception of certain abnormal
+conditions to be dealt with later. That is to say, it
+is now united with the astral body in the absence of
+the physical body; for the etheric and astral bodies
+<span class="tei tei-pb" id="page058">[pg 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a>
+do not separate immediately after death: they are
+held together for a time by the agency of a force
+the presence of which can be easily understood; for
+were this force not present the etheric body could
+not detach itself from the physical body. It would remain
+bound to the latter, as is shown in the case of
+sleep, when the astral body is not able to rend
+asunder these two principles of man's being. This
+force comes into action at death. It releases the
+etheric from the physical body, so that the former
+remains united to the astral body. Clairvoyant observation
+shows that this connection varies with
+different people after death. The time of its duration
+is measured by days. For the present, this
+period of time is mentioned only for the sake of
+information.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Subsequently, the astral body is also released
+from the etheric body and goes on its way alone.
+During the union of the two bodies, the individual
+is in a state which enables him to be aware of the
+experiences of his astral body. As long as the physical
+body is there, the work of reinforcing the wasted
+organs has to be begun from without, as soon as
+the astral body is liberated from it. When once the
+physical body is separated, this work ceases. Nevertheless,
+the force which was expended in this way
+while the man was asleep, continues after death
+and can now be applied to some other end. It is
+now used for making the astral body's own experiences
+perceptible. During his connection with his
+physical body the outer world enters man's consciousness
+<span class="tei tei-pb" id="page059">[pg 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a>
+in images; after the body has been laid
+aside, that which is experienced by the astral body,
+when it is no longer connected with sense organs,
+with this outer physical world, becomes perceptible.
+At first it has no new experiences. Its connection
+with the etheric body prevents it from experiencing
+anything new.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What, however, it does possess, is <em class="tei tei-emph"><span style="font-style: italic">memory</span></em> of its
+past life. The etheric body still being present causes
+that past life to appear as a vivid and comprehensive
+panorama. That is man's first experience after
+death. He sees his life from birth to death spread
+out before him in a series of pictures. Memory
+is only present in the waking state, when during
+life man is united with his physical body, and it is
+present only to the extent allowed by that body.
+Nothing is lost to the soul that has made an impression
+on it during life. Were the physical body
+a perfect instrument for the purpose, it would be
+possible, at any moment during life, to conjure up
+the whole of the past before the eyes of the soul.
+At death there is no longer any obstacle to this. As
+long as the etheric body remains, there exists a
+certain degree of perfection of memory. But this
+disappears according to the degree in which the
+etheric body loses the form which it possessed while
+united with the physical body, and which resembles
+that body. This is the very reason why the astral
+body separates, after a time, from the etheric body.
+It can remain united with the latter only so long as
+<span class="tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a>
+the form of the etheric body corresponds with that
+of the physical body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During the period of life between birth and death,
+separation of the etheric body occurs only in exceptional
+cases, and for no longer than a brief space
+of time. If, for example, a man exposes one of
+his limbs to pressure, part of his etheric body may
+become separated from the physical one. We say
+on such occasion that the limb has <span class="tei tei-q">“gone to sleep,”</span>
+and the peculiar sensation we feel results from the
+separation of the etheric body. (Of course a materialistic
+manner of explanation may here again
+deny the invisible behind the visible and say: all
+this arises merely from the physical disturbance
+caused by the pressure.) Clairvoyant vision can see
+in such a case, how the corresponding part of the
+etheric body extends beyond the physical limb. Now
+if a man experiences an unusual shock, or something
+similar, such a separation of the etheric body from a
+large part of the physical body may result, for a
+short time. That is the case when a man, for some
+reason or other, is suddenly brought face to face
+with death,—for example when drowning, or threatened
+by a fatal accident when mountaineering.
+What is related by people who have had such experiences
+comes, in fact, very near the truth, and can
+be ratified by clairvoyant observation. They declare
+that in such moments their whole lives pass
+before their minds as though in a huge memory-picture.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Out of the many examples which might here be adduced,
+<span class="tei tei-pb" id="page061">[pg 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a>
+allusion will be made to one only, because
+it originates from a man whose mode of thought
+would make everything said here about such things
+seem pure fancy.<a id="noteref_5" name="noteref_5" href="#note_5"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">5</span></span></a>
+Moriz Benedict, the distinguished
+criminal anthropologist and eminent investigator in
+many other realms of natural science, relates in his
+<span class="tei tei-hi"><span style="font-style: italic">Reminiscences</span></span> an experience of his own,—to the effect
+that once, when on the point of drowning in a
+bath he had seen his whole life pass before his memory
+as though in a single picture. If other people
+describe differently the pictures seen by them under
+similar circumstances, and even in such a way that
+they seem to have little to do with the events of
+their past life, that does not contradict what has been
+said; for the pictures which arise in the quiet abnormal
+condition during the separation from the physical
+body are sometimes at first sight, unintelligible in
+their relation to life. Correct observation, however,
+would always recognize this relationship.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Neither is it an objection if, for example, some
+one who was once on the point of drowning did not
+experience what has been described; for it must be
+borne in mind that this can happen only when the
+etheric body is really separated from the physical
+body,—when, moreover, the former is still united
+<span class="tei tei-pb" id="page062">[pg 062]</span><a name="Pg062" id="Pg062" class="tei tei-anchor"></a>
+with the astral body. If, through the fright, a loosening
+of the etheric and astral bodies also takes
+place, the experience is not forthcoming, because
+then complete unconsciousness ensues, as in dreamless
+sleep.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Immediately after death the events of the past appear
+as though compressed by the memory into a
+picture. After its separation from the etheric body,
+the astral body pursues its further wanderings
+alone. It is not difficult to realize that everything
+continues to exist which, by means of its activity,
+the astral body has made its own during its sojourn
+in the physical body. The ego has to a certain extent
+elaborated the Spirit-Self, the Life-Spirit, and
+the Spirit-Man. As far as these are developed, they
+do not owe their existence to the organs present in
+the different bodies, but to the ego; and it is precisely
+this ego which needs no outer organs for perception;
+nor does it require any such organs in order
+to retain possession of what it has made one with
+itself. It might be objected: <span class="tei tei-q">“Why then is there
+no perception during sleep of the developed Spirit-Self,
+Life-Spirit, and Spirit-Man?”</span> For this reason
+that the ego is chained to the physical body between
+birth and death. Even though, during sleep, it is out
+of the physical body with the astral body it nevertheless
+remains closely connected with the physical
+body; for the activity of the astral body is directed
+toward the physical body. On this account the ego
+is relegated to the outer world of sense for its observations,
+and cannot receive spiritual revelations
+<span class="tei tei-pb" id="page063">[pg 063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a>
+in their direct form. Not until death do these revelations
+come within reach of the ego, because by
+means of death the ego is freed from its connection
+with the physical and etheric bodies. Another world
+may flash upon the consciousness the moment it
+is withdrawn from the physical world which during
+life monopolizes its activity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now there are reasons why even at this juncture
+all connection with the outer physical world of sense
+does not cease for man. That is to say, certain desires
+remain which sustain the connection. There
+are desires which man creates just because he is
+conscious of his ego as the fourth principle of his
+being. These desires and wishes, springing from
+the existence of his three lower bodies, can operate
+only in the external world, and cease to operate
+when these bodies are cast aside. Hunger is caused
+by the external body; as soon as that external body
+is no longer connected with the ego, hunger ceases.
+Now, had the ego no further desires than those
+springing from its own spiritual nature, it might at
+death draw full satisfaction from the spiritual world
+into which it is transplanted. But life has given
+it other desires as well. It has kindled in it a longing
+for pleasures only to be enjoyed by means of
+physical organs, although these pleasures themselves
+do not originate in the nature of those organs.
+It is not only the three bodies which demand
+gratification from the physical world, but the ego
+itself finds pleasures in that world, for the enjoyment
+<span class="tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a>
+of which there exist no means whatever, in
+the spiritual world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During life the ego has two kinds of desires:
+those that spring from the bodies and must therefore
+be gratified within the bodies, but which must
+also come to an end with their disintegration; and
+those that arise from the spiritual nature of the
+ego. As long as the ego lives in the bodies, those
+cravings are satisfied by means of the bodily organs.
+For in the manifestations of the bodily organs the
+hidden spiritual element is at work, and the senses
+receive something spiritual as well, in everything
+of which they are cognizant. That spiritual element
+is also present after death, although in a different
+form. Everything spiritual that the ego longs for
+while in the world of sense, it still possesses when
+the senses are no longer there.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now if a third kind of wish were not added to
+these two, death would mean only a transition from
+desires which may be satisfied through the senses
+to such as are fulfilled by the revelation of the spiritual
+world. The third kind of desire is that which is
+created by the ego during life in the sense-world,
+because it finds pleasure in that world, even when
+no spiritual element is revealed in it. The humblest
+pleasures may be manifestations of the spirit. The
+satisfaction afforded a starving creature by taking
+food is a manifestation of the spirit, for by taking
+food something is thereupon brought about without
+which, in a certain sense, the spiritual nature could
+not develop. But the ego can go beyond the pleasure,
+<span class="tei tei-pb" id="page065">[pg 065]</span><a name="Pg065" id="Pg065" class="tei tei-anchor"></a>
+which in this case is the outcome of necessity.
+It may even long for the delicious food quite apart
+from the service rendered to the spirit by taking
+nourishment.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is the same with other things in the sense-world.
+Desires are created in this way which would never
+have appeared in the sense-world if the human ego
+had not been incorporated in it. Neither do such
+desires arise from the spiritual nature of the ego.
+The ego must have pleasures of the senses as long
+as it lives in the body, even though it be for the very
+reason that its own nature is spiritual. For the
+spirit manifests in material things, and the ego is enjoying
+nothing less than spirit when it surrenders itself
+to that element in the sense-world which is irradiated
+by the light of the spirit. Moreover, it
+will continue to enjoy this light even when the senses
+are no longer the medium through which the spiritual
+rays pass. But there is no fulfillment possible in
+the spiritual world for desires in which the spirit
+is not living even in the world of the senses.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When death takes place, the possibility of gratifying
+desires of this description is cut off. Pleasure in
+good things to eat can be induced only by the presence
+of the physical organs required for their consumption,—the
+palate, tongue, and so forth; but
+when man has laid aside his physical body he no
+longer possesses these organs. If, however, the ego
+still craves that kind of pleasure the craving must
+remain unsatisfied. As long as this pleasure corresponds
+to the spiritual need, it is caused only by the
+<span class="tei tei-pb" id="page066">[pg 066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a>
+presence of the physical organs; but should it happen
+that the ego has created the desire without serving
+the spirit in so doing, it retains it after death in
+the form of a craving which thirsts in vain for gratification.
+We can form an idea of what man then
+experiences only by imagining some one suffering
+from burning thirst in a region where, far and
+wide, there is no water to be found. This is the
+predicament of the ego after death, as long as it retains
+ungratified desires for the pleasures of the
+outer world, and has no organs by means of which
+to satisfy them. Of course the burning thirst, serving
+as a comparison for the condition of the ego
+after death, must be thought of as enormously increased,
+and it must be imagined as extending to all
+desires still existing, for which all possibility of
+gratification is lacking.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The next condition of the ego consists in freeing
+itself from this bond of attraction to the outer world.
+With regard to this world, it has to attain purification
+and liberation. It must be cleansed of all wishes
+which it has created while in the body, and which
+have no native rights in the spiritual world. As
+an object is caught and burned up by fire, so is
+the world of desire, described above, broken up and
+destroyed after death. A vista is then opened into
+that world which occult science calls the <span class="tei tei-q">“consuming
+fire”</span> of the spirit. This fire seizes upon desires of a
+sensual nature which however are not rooted in the
+spirit. Revelations of this kind which occult science
+is bound to make with regard to such events may
+<span class="tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067" class="tei tei-anchor"></a>
+appear hopeless and terrible. It may seem a fearful
+thing that a hope for the realization of which
+sense-organs are required, should after death be
+transformed into despair, and that a wish that can
+be fulfilled only by the physical world should be
+changed into torturing deprivation. Yet we can
+hold such an opinion only as long as we fail to
+realize that the wishes and desires seized by the
+<span class="tei tei-q">“consuming fire”</span> after death do not, in a higher
+sense, represent forces beneficial to life but destructive
+to it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By means of these forces the ego binds itself to
+the sense-world more closely than is necessary, in
+order to draw from it all the experience it requires.
+For the sense-world is a manifestation of the hidden
+and spiritual world which lies behind it; and the ego
+could never attain spiritual happiness through the
+bodily senses, which are the only form in which the
+spiritual can be manifested, unless it utilized the
+senses to seek the spiritual element in sense-experience.
+Nevertheless, the ego loses sight of the
+true spiritual reality in the physical world to such an
+extent that it experiences sensual desires irrespective
+of the needs of the spirit. If sense pleasure,
+as the expression of the spirit, serves to raise and
+develop the ego, any pleasure which is not an expression
+of the spirit warps and impoverishes it.
+Even though such a desire finds the means of its
+gratification in the sense-world, still its destructive
+effect upon the ego is thereby in no way diminished;
+<span class="tei tei-pb" id="page068">[pg 068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a>
+but it is not until after death that its disastrous effects
+become apparent.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For this reason a man may, by gratifying such
+desires, create, during his life, new and similar desires,
+wholly unaware that he is enveloping himself
+in a <span class="tei tei-q">“consuming fire.”</span> What becomes visible to
+him after death is only what already surrounded him
+during his life, and by thus becoming visible it at
+once appears in its salutary and beneficent effect.
+A human being who loves another is certainly not
+attracted merely by that part of him which is perceptible
+to the physical senses—the only part which
+is cut off from observation after death—but after
+death, just that part of the dear one then becomes
+visible for the perception of which the physical organs
+were only the means. The one thing, in fact,
+which would prevent a man from beholding his
+friend clearly is the presence of desires which can
+be satisfied only by means of physical organs. Unless
+these desires are extinguished, he can have no
+conscious perception of his friend after death. When
+looked at in this light, the terrible and hopeless
+character which after-death experiences might assume
+for man, according to the descriptions given
+by occult science, becomes changed into one which is
+thoroughly satisfying and consoling.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the first after-death experiences differ entirely
+in yet another respect from those during life.
+During the time of purification man lives, as it were,
+backwards. He lives over again the whole span of
+his life since birth; beginning with the events immediately
+<span class="tei tei-pb" id="page069">[pg 069]</span><a name="Pg069" id="Pg069" class="tei tei-anchor"></a>
+preceding his death, and reversing the
+order of his experiences, he goes through them
+again until he reaches back to childhood. In this
+process he sees with spiritually enlightened eyes all
+those things which were not inspired by the spiritual
+nature of the ego, with the difference that he
+now experiences these things in reverse order.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For instance, a man who died in his sixtieth year,
+and who at the age of forty had, in an outburst of
+anger, caused some one either physical or mental
+pain, will go through this experience again when,
+on the return journey of existence after death, he
+reaches that point in his fortieth year; but now he
+does not experience the satisfaction which his attack
+had afforded him during life; instead, he experiences
+the pain which he inflicted upon the other man.
+It may at once be seen, however, that whatever pain
+he feels in the after-death experience is caused by a
+desire of the ego arising only from the outer physical
+world; in reality the ego does not only injure
+another by the indulgence of such a desire, but it
+also injures itself; although the injury to itself
+is not apparent during life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After death, however, the whole of the harmful
+world of desires becomes visible to the ego, which
+then feels attracted toward every being or object
+which had kindled the desire, in order that this may
+be destroyed in the <span class="tei tei-q">“consuming fire”</span> by the same
+means that created it. When man, on his return journey,
+reaches the moment of his birth, then only have
+all such desires been purged in the purifying flames,
+<span class="tei tei-pb" id="page070">[pg 070]</span><a name="Pg070" id="Pg070" class="tei tei-anchor"></a>
+and henceforth nothing remains to hinder him from
+devoting himself entirely to the spiritual world. He
+enters upon a new phase of existence. In the same
+way that he laid aside his physical body at death
+and, soon afterward, his etheric body, so does that
+part of his astral body dissolve which can only live
+in the consciousness of the outer physical world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Occult science, therefore, recognizes three corpses,—the
+physical, etheric, and astral. The period at
+which the last is cast off by man is marked by the
+time of purification, which amounts to about one
+third of the time elapsed between birth and death.
+The reason why this is so can only be explained later,
+when the course of human life is examined from the
+standpoint of occult science. To clairvoyant observation,
+astral corpses, which have been cast off
+by human beings passing from the state of purification
+into a higher existence, are constantly visible
+in the world surrounding man, in exactly the same
+way that physical corpses, in places inhabited by
+men, are apparent to physical observation.<a id="noteref_6" name="noteref_6" href="#note_6"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">6</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After purification an entirely new state of consciousness
+begins for the ego. Whereas before death
+the outer perceptions must flow to the ego, in order
+that upon these perceptions the light of consciousness
+might be able to fall, so now in like manner
+from within, streams a world which attains consciousness.
+The ego is living in this world also
+between birth and death; only then this world
+<span class="tei tei-pb" id="page071">[pg 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a>
+is clothed in the manifestations of the senses. It
+is only when the ego, freed from all the ties of sense,
+turns inward to behold its own <span class="tei tei-q">“holy of holies,”</span>
+that its true innermost nature, which had hitherto
+been obscured by the senses, is revealed to it. In
+the same way that the ego is recognized inwardly
+before death, so, after death and purification, is the
+spiritual life inwardly revealed to it in all its fulness.
+This revelation really takes place immediately
+after the etheric body is laid aside; but it is obscured
+by the dark cloud of desires turned toward the outer
+world. It is as though a world of spiritual bliss
+were invaded by black demoniacal phantoms, caused
+by those desires which are being destroyed by the
+<span class="tei tei-q">“consuming fire.”</span> Indeed, these desires are not
+mere phantoms, but real entities, which become apparent
+immediately after the ego is deprived of
+physical organs, and is thus able to discern those
+things which are of a spiritual nature. These entities
+have the appearance of distorted caricatures
+of the objects with which the individual had formerly
+become acquainted through his senses.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Clairvoyant observation shows that this place of
+purging fire is peopled by beings whose appearance
+may well seem horrifying and painful to spiritual
+vision, whose pleasure seems to consist in destruction,
+and whose passions impel them to evil-doing of
+such a description that the evil of the physical world
+seems insignificant in comparison. Whatever desires
+of the kind described above are brought into
+that world by man, are looked upon by these beings
+<span class="tei tei-pb" id="page072">[pg 072]</span><a name="Pg072" id="Pg072" class="tei tei-anchor"></a>
+as food, by means of which their powers are continually
+strengthened and invigorated.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The picture thus sketched of a world imperceptible
+to the senses may seem less incredible if we look
+with an unprejudiced eye on part of the animal
+world. What is a fierce, devouring wolf, from a spiritual
+point of view? What does it reveal to us
+through that which our senses perceive? Nothing
+else than a soul that lives in desires, and acts by
+desire. The external form of the wolf may be called
+an embodiment of those desires; and if man had no
+organs with which to perceive that form, if its desires
+appeared invisibly in their effects,—if, therefore,
+a force invisible to the eye were prowling
+about, and might be the cause of all that happened
+through the visible wolf,—he would still be forced to
+recognize the existence of a creature corresponding
+to it. Now the beings of the region of purifying fire
+are not visible to the physical eye, but to clairvoyant
+sight only; but their effects are clearly apparent.
+They bring about the destruction of the ego when it
+gives them nourishment. These effects are clearly
+visible if what began as a pleasure leads to excess
+and debauchery.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For even what is perceptible to the senses would
+attract the ego only in so far as the pleasure had
+its root in the ego's own nature. The animal is
+prompted by desire for that in the outer world which
+its three bodies crave. Man has higher enjoyments,
+because to the three principles of his bodily nature
+is added the fourth, the ego. But if the ego seeks
+<span class="tei tei-pb" id="page073">[pg 073]</span><a name="Pg073" id="Pg073" class="tei tei-anchor"></a>
+a gratification which does not tend toward the maintenance
+and development of its nature but to its
+destruction, then such a craving can be neither the
+effect of its three bodies, nor that of its own nature,
+but can only be caused by beings, concealed from the
+senses in their true form, but able furtively to approach
+that higher nature of the ego, and excite in
+it desires which, though it is cut off from the senses,
+can still be satisfied only by means of sense-organs.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For there are beings which feed on passions and
+desires of a worse kind than those of an animal nature,
+because they do not expend themselves on objects
+of the senses but seize upon the spiritual element
+and drag it down to a sensual level. Therefore
+the forms of such beings are more hideous, more horrible,
+to spiritual sight than are the forms of the
+fiercest animals, in which after all only passions
+rooted in the senses are incarnated. And the destructive
+forces of these beings immeasurably surpass
+any destructive rage existing in the animal
+world as perceived by the senses. Occult science
+must in this way enlarge man's view so as to include
+a world of beings standing, in a certain respect,
+lower than the visibly destructive animal world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When man has passed through the world of purification
+after death, he finds himself in a world the
+contents of which are spiritual, and which also
+creates in him longings which can be satisfied only
+by spiritual things. But even now man distinguishes
+between that which properly belongs to his ego and
+what forms the environment of that ego—one might
+<span class="tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id="Pg074" class="tei tei-anchor"></a>
+say, its spiritual outer world. Only that, of which
+he becomes sensible in this environment, pours in
+upon him in the same way that the perception of his
+own ego poured in upon him during his sojourn in
+the body. Whereas man's environment in the life
+between birth and death speaks to him through his
+bodily organs, after death when all the bodies are
+laid aside the language of his new environment penetrates
+directly into the innermost sanctuary of the
+ego. Man's whole environment is now filled with
+beings of a like nature with his ego, for only an ego
+has access to an ego. Just as minerals, plants, and
+animals surround man in the sense-world, and compose
+it, so, after death, is he surrounded by a world
+composed of beings of a spiritual nature.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Yet he takes something with him into this world
+which is not part of his environment there; it is what
+the ego has experienced in the world of the senses.
+First of all, the sum of these experiences appeared,
+as a comprehensive memory-picture, immediately
+after death, while the etheric body was still united
+to the ego. The etheric body itself is then, indeed,
+laid aside, but something of the memory-picture remains
+with the ego as an everlasting possession.
+Just as though an extract or essence were made out
+of all the events and experiences which a man encounters
+between birth and death, so might we describe
+that which is left behind. It is the spiritual
+product of life, its fruit. This product is of a spiritual
+nature. It contains everything spiritual which
+is revealed through the senses, yet this spiritual
+<span class="tei tei-pb" id="page075">[pg 075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a>
+treasure could not have been gathered save by life in
+the sense-world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This spiritual fruit of the sense-world becomes
+after death the ego's own inner world. With it the
+ego enters a world, which consists of beings who reveal
+themselves in the same and only manner in
+which man in his innermost depths, can become conscious
+of his own ego. As a plant seed, which is
+the essence of the whole plant, grows only when
+buried in another world, the earth, so now that
+which the ego brings from the sense-world gradually
+unfolds itself as a seed under the influence of
+the spiritual environment in which it has been
+planted. Occult science can, of course, only portray
+in pictures what happens in this <span class="tei tei-q">“spirit-world;”</span>
+still those pictures present themselves as
+absolute reality to the clairvoyant's sight, when he
+investigates invisible happenings, corresponding to
+those which are visible to the physical eye. Whatever
+of that world can be described, may be visualized
+by comparison with the world of the senses
+for although it is of a purely spiritual nature, it
+nevertheless resembles the physical world in certain
+respects. Just as, for instance, in the physical
+world, a color appears when some object impresses
+the eye, so in the spirit-world a color appears to the
+ego when a being acts upon it. But this latter phenomenon
+is perceived in the same manner as the ego
+can be perceived inwardly between birth and death.
+It is not as though the light outside fell within upon
+the man, but as though another being directly affected
+<span class="tei tei-pb" id="page076">[pg 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a>
+the ego, causing the latter to picture this influence
+in a colour-form.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus do all things in the spiritual environment of
+the ego find expression in a world of coloured rays.
+As their origin is of a different kind, it goes without
+saying that these colours of the spiritual world are
+also of a somewhat different character from physical
+colours. A similar thing is true of other impressions
+received by man in the world of sense. But
+it is the sounds of the spiritual world that most
+nearly resemble the impressions of the sense-world;
+and the more at home a man becomes in the spiritual
+world, the more he realizes it as a life of self-determined
+motion, which may be compared with the
+sounds, and the harmony of sounds, of the physical
+world. Only he does not feel the tones as something
+approaching an organ from outside, but as a force
+streaming forth into the outer world through his
+ego. He feels the sound just as in the sense-world
+he feels his own speech or song, only he knows that
+in the spiritual world these sounds, streaming out
+from him, are at the same time the manifestations
+of other beings, who are pouring themselves into
+the world through him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A still higher manifestation takes place in the
+spirit-land when the sound becomes the <span class="tei tei-q">“spiritual
+word.”</span> Then there streams through the ego not
+only the pulsing life of another spiritual being, but
+such a being itself communicates its own inner nature
+to the ego; and then, when the spiritual word
+streams through the ego, two beings live in one another,
+<span class="tei tei-pb" id="page077">[pg 077]</span><a name="Pg077" id="Pg077" class="tei tei-anchor"></a>
+without that separating element which every
+companionship in the sense-world must carry with
+it. And this is really the nature of the communion
+of the ego with other spiritual beings after death.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There are three regions in the spiritual world,
+which may be compared to the three divisions of
+the physical sense-world. The first region is in a
+certain respect the <span class="tei tei-q">“solid land”</span> of the spiritual
+world, the second the <span class="tei tei-q">“sphere of ocean and river,”</span>
+and the third the <span class="tei tei-q">“atmospheric region.”</span> That which
+assumes physical form on earth, so that it can be
+perceived by physical organs, in accordance with its
+spiritual nature, is to be seen in the first region of
+the spirit-world. There, for instance, may be seen
+the force that fashions the form of a crystal. Only
+what is there revealed is the opposite of that which
+appears in the sense-world. In that world the space
+which is filled by a mass of rock appears to spiritual
+sight as a kind of hollow space; but round about
+this hollow is seen the force which fashions the form
+of the rock. The colour of the rock in the sense-world
+appears in the spiritual world as its complementary
+colour; thus a red stone is green when seen
+from the spirit-world, a green stone is red, and so
+on. Other qualities also appear in their opposites.
+Just as stone, masses of earth, and like materials
+make up the solid land—the continental region of
+the world of sense—so do the structures described
+above compose the solid land of the spiritual world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+All that is life in the sense-world belongs to the
+ocean-region of the spiritual world. To the physical
+<span class="tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id="Pg078" class="tei tei-anchor"></a>
+eye, life appears in its effects in plants, animals, and
+men. To spiritual vision, life is a flowing substance,
+like oceans and rivers, diffused through the spirit-world.
+A still better comparison is that of the circulation
+of the blood in the body; for whereas seas
+and rivers are seen to be irregularly distributed in
+the physical world, a certain regularity in distribution
+of the flowing life reigns in the spirit-world, as
+in the circulation of the blood. This <span class="tei tei-q">“flowing life”</span>
+is simultaneously heard as spiritual sound.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The third region of the spirit-world is its <span class="tei tei-q">“atmosphere.”</span>
+What is known in the physical world as
+<span class="tei tei-q">“feeling”</span> is also present there, permeating everything
+like the air on the earth. We must imagine
+a rushing sea of feeling. Pain and sorrow, joy and
+rapture, flow through this region, like wind and
+storms in the atmosphere of the physical world. Imagine
+a battle fought on earth. There confront one
+another not merely human forms, as seen by the
+physical eye, but feelings opposed to feelings, passions
+to passions; pain fills the battlefield just as
+much as do the forms of men. All that is seething
+there of passion, pain, and the joy of victory is not
+only perceptible in its effects as revealed to the
+physical senses; it may be seen with the spiritual
+senses as an atmospheric process in the spirit-world.
+Such an event in the spiritual world is like a thunderstorm
+in the physical, and the perception of these
+events may be compared to the hearing of words in
+the physical world. For this reason it is said that
+as the air envelops and permeates earthly things,
+<span class="tei tei-pb" id="page079">[pg 079]</span><a name="Pg079" id="Pg079" class="tei tei-anchor"></a>
+so do <span class="tei tei-q">“interweaving spiritual words”</span> pervade the
+beings and events of the spirit-world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And still further observations are possible in this
+spirit-world. What may be compared to light and
+heat in the physical world is there too. That which
+permeates everything in the spirit-world, as earthly
+things and beings are permeated by heat, is the
+world of thought itself. There, however, thoughts
+must be regarded as living and independent beings.
+What is understood by man in the manifested world
+as thought is but a shadow of what lives as a
+thought-being in the spirit-world. Imagine thought,
+as it now exists in man, raised out of him and as an
+active, energetic being, endowed with an inner life
+of its own, and you have a feeble illustration of that
+which fills the fourth region of the spirit-world. In
+the physical world between birth and death what
+man understands as thought is but the manifestation
+of the thought-world as it is able to mould itself by
+means of the instruments afforded by the bodies.
+All such thoughts cherished by man, that carry with
+them an enrichment of the physical world have their
+origin in this region. By such thoughts are meant
+not only the ideas of great inventors and men of
+genius; but those ideas found in every individual
+which he does not owe solely to the external world,
+but through which he, so to speak, transforms that
+world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In so far as feelings and passions are concerned,
+the cause of which lies in the outer world, these feelings
+are perceptible in the third region of the spirit-world;
+<span class="tei tei-pb" id="page080">[pg 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a>
+but everything which so lives in a man's soul
+as to make him a creator,—influencing, transforming
+and fertilizing his environment,—is manifest in its
+original and intrinsic form in the fourth division of
+the spirit-world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That which exists in the fifth region may be compared
+to physical light. In its archetypal form it is
+wisdom in manifestation. Beings who diffuse wisdom
+throughout their surroundings, as the sun pours
+light on physical beings, belong to this realm. Whatever
+is illuminated by their wisdom stands forth in
+its true meaning and significance for the spiritual
+world, just as the colour of a physical object is seen
+when the light falls upon it. There are still higher
+regions of the spirit-world, which will be described
+later in this work.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Into this world the ego is plunged after death,
+together with the results it carries with it out of
+physical life. And these results are still united with
+that part of the astral body which is not cast off at
+the end of the time of purification. In fact, only that
+part falls away which, in its desires and wishes,
+turned, after death, toward physical life. The plunging
+of the ego into the spiritual world, with what it
+has acquired in the physical world, may be compared
+to the planting of a grain of seed in the soil in which
+it can mature. As the grain of seed draws substances
+and forces from its surroundings in order
+that it may develop into a new plant, so the condition
+of the ego, when implanted in the spiritual
+world, is one of development and growth.
+</p>
+
+<span class="tei tei-pb" id="page081">[pg 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hidden within that which is perceived by an organ,
+there lies the force whereby that same organ
+was formed. The eye perceives light; but without
+light there would be no eye. Creatures spending
+their lives in darkness do not develop organs of
+sight. Thus the whole of man's physical body is
+created out of the hidden forces of that of which
+he becomes conscious through his bodily organs.
+The physical body is built up by the forces of the
+physical world, the etheric body by those of the life-world,
+and the astral body is formed out of the astral
+world. Now when the ego is transferred to the
+spirit-world it is met by just those forces which remain
+hidden to physical perception.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What appear to man's view in the first region of
+the spirit-world are the spiritual beings that are always
+surrounding him, and that have built up his
+physical body. Thus in the physical world man perceives
+nothing but the manifestations of those spiritual
+forces which have formed his own physical
+body. After death he is in the very midst of these
+moulding forces, which, previously hidden, now appear
+to him in their true forms. In the same way,
+in the second region, he is in the midst of the forces
+by which his etheric body was organized, and in the
+third region there pour in upon him the potencies
+out of which his astral body was formed. The
+higher regions of the spirit-world also direct toward
+him those forces from which he was built in the life
+between birth and death.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These denizens of the spiritual world are at present
+<span class="tei tei-pb" id="page082">[pg 082]</span><a name="Pg082" id="Pg082" class="tei tei-anchor"></a>
+working in co-operation with that which man has
+brought with him as the product of his last life,
+which now becomes a germ; and through this co-operation
+man is, first of all, built up anew as a spiritual
+being. The physical and etheric bodies are still
+joined in sleep; the astral body and the ego are, it
+is true, outside them, but still connected with them.
+Whatever influences the astral body and the ego
+receive, in such a state, from the spiritual world,
+can serve only to recuperate the forces exhausted
+during the waking state.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But when the physical and etheric bodies have
+been laid aside, and, after the time of purification,
+also those parts of the astral body still bound by
+their desires to the physical world, then everything
+pouring in upon the ego from the spiritual world is
+not only a reforming but a reorganizing force. After
+a certain period, to be dealt with in later chapters,
+the ego again gathers round it an astral body which
+will be able to live in such an etheric and physical
+body as man possesses between birth and death. A
+man can once more pass through birth and renew
+his earthly existence, in which, however, will be incorporated
+the results of his former life. Until the
+rebuilding of his astral body, man is a witness of
+his reconstruction. As the powers of the spirit-world
+are not manifested to him through external
+organs, but from within outward, like his own ego
+in self-consciousness, he is able to observe that manifestation
+as long as his attention is not turned to an
+outer world of perception. But from the moment
+<span class="tei tei-pb" id="page083">[pg 083]</span><a name="Pg083" id="Pg083" class="tei tei-anchor"></a>
+that the astral body is reconstituted, his attention
+is turned outward; the astral body once more craves
+an outer etheric and physical body. It is thus turned
+away from the inner revelations. For this reason
+there is now an intermediate state, during which
+man is immersed in unconsciousness. Consciousness
+can emerge again in the physical world only when
+the necessary organs for physical perception are
+formed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During this period, in which consciousness illuminated
+by inner perception ceases, the new etheric
+body begins to link itself to the astral and man can
+once again enter a physical body. In the linking together
+of these two bodies only such an ego could
+consciously take part as had of itself created the
+Life-Spirit and Spirit-Man out of the creative
+forces, hidden in the etheric and physical bodies.
+Until the individual has evolved as far as this, beings
+further advanced than himself in evolution must
+guide this linking together. The astral body is
+guided, by such beings as these, to parents through
+whom it may be endowed with the appropriate etheric
+and physical bodies. Before the attachment of
+the etheric body takes place, something of very great
+importance happens to the man who is about to re-enter
+physical existence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In his former life he created disturbing forces,
+which were revealed to him on the journey retraced
+after death. Let us again take an example.
+He caused some pain in an outburst of anger in
+the fortieth year of his former life. After death,
+<span class="tei tei-pb" id="page084">[pg 084]</span><a name="Pg084" id="Pg084" class="tei tei-anchor"></a>
+the other's pain came before him as a force which
+had interfered with the evolution of his ego. It
+is likewise with all such events of his former life.
+On his re-entrance into physical life these hindrances
+to his evolution confront the ego anew. As, on the
+threshold of death, a sort of memory-picture arose
+before the human ego, so there now arises a
+vision of the life approaching. Again he sees a picture,
+this time showing all the obstacles which he
+has to clear away, if he is to advance in evolution.
+And what he thus sees becomes the starting-point
+for forces which he must bring with him into his
+new life. The picture of the pain he has caused the
+other man becomes a force which impels the ego,
+on entering life again, to make amends for this
+pain. Thus the previous life has a determining
+effect on the new one. The deeds of the new life
+are in a certain way caused by those of the former
+life. This connection, following the law, between an
+earlier and later existence is to be looked upon as
+the <span class="tei tei-q">“Law of Destiny”</span>; it has become usual to designate
+it <span class="tei tei-q">“Karma,”</span> a term borrowed from oriental
+wisdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The building up of a new set of bodies, however,
+is not the only task incumbent upon man between
+death and a new birth. While this building up is
+taking place, man lives outside the physical world.
+That world, however, continues to evolve during this
+time. The surface of the earth changes in comparatively
+short periods of time. What aspect did those
+regions which are now occupied by Germany bear a
+<span class="tei tei-pb" id="page085">[pg 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a>
+few thousand years ago? When man appears on
+earth in a new existence, the earth rarely looks the
+same as it did at the time of his last incarnation.
+During his absence from the earth all sorts of
+changes have occurred. Now hidden forces are also
+at work in this alteration of the face of the earth,
+proceeding from that very world in which man finds
+himself after death; and he himself must co-operate
+with these forces in the transformation of the earth.
+He can do so only under the direction of Higher
+Beings until, by the creation of his Life-Spirit and
+Spirit-Man, he has acquired a clear perception of
+the connection between the spiritual and its expression
+in the physical. But he takes part in the transformation
+of earthly conditions. It may be said that
+during the period between death and a new birth,
+man so transforms the earth that its conditions are
+in keeping with what he has evolved in himself. If
+we look at a given place on the earth at a definite
+moment, and see it again after a long lapse of time,
+under entirely changed conditions, the forces which
+have wrought the change have proceeded from those
+who are now dead. And it is this kind of connection
+which exists between them and the earth until
+the time of rebirth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Clairvoyant observation sees in all physical existence
+the manifestation of a hidden spiritual element.
+To physical observation it is the light of the sun,
+climatic changes, and so on, that effect the transformation
+of the earth, but to clairvoyance it is the
+force of the dead that acts in the rays of light which
+<span class="tei tei-pb" id="page086">[pg 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a>
+fall on the plant from the sun. The clairvoyant
+sees how human souls hover about plants, how they
+change the surface of the earth. Not alone upon
+himself nor upon the preparations for his own new
+earthly existence, is man's attention bestowed after
+death.—No, he is called upon then to work upon
+the outer world, just as he is in life between the
+time of his birth and death.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Not only does the life of man affect the conditions
+of the physical world from the spirit-land; but
+vice versa, activity during physical existence has its
+effects in the spiritual world. An example may explain
+what happens in this respect. A bond of love
+exists between mother and child. This love arises
+from a mutual attraction caused by the forces of the
+sense-world. But in the course of time it changes.
+A spiritual tie gradually grows out of the sense-bond,
+and this spiritual tie is not created for the
+physical world only but for the spirit-world as well.
+The same applies to other ties. Whatever is created
+in the physical world by spiritual entities continues
+to exist in the spiritual world. Friends who were
+closely united in life belong to each other in spirit-land
+also, and when their bodies are laid aside they
+are in much more intimate communion than during
+physical life. For as spirits they exist for each
+other in the same way as, in the above description,
+spiritual beings reveal themselves to others by inner
+manifestation; and a tie created between two
+persons brings them together again in a new life.
+<span class="tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id="Pg087" class="tei tei-anchor"></a>
+Thus in the truest sense of the word we may speak
+of finding one another again after death.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What has once happened to a man between birth
+and death and from then till a new birth, repeats
+itself. Man returns to earth again and again
+when the fruit he has earned in a physical life has
+ripened in the spirit-world. It is not, however, a
+case of repetition without beginning or end; but man
+has emerged out of other forms of existence and
+passed into those which run their course in the manner
+just described, and he will again in the future
+pass into other forms. A viewpoint of these transition
+stages will be gained when the evolution of the
+universe in connection with man is subsequently considered
+from the standpoint of occult science.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The occurrences between death and a new birth
+are of course still more concealed from outer sense-observation
+than is the spiritual foundation underlying
+manifested life between birth and death. This
+sense-observation can see only the effects of that
+portion of the hidden world where they impinge
+upon physical existence. With regard to this the
+question must arise whether man, on entering this
+life at birth, brings with him any results from the
+events described by occult science as having taken
+place between his last death and re-birth. If one
+finds the shell of a snail in which there is no trace of
+the animal he will, in spite of that, recognize that
+this snailshell was formed by the activity of an animal,
+and he cannot believe that the shell constructed
+a form for itself, by means of mere physical forces.
+</p>
+
+<span class="tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id="Pg088" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the same way one who studies a man during life,
+and finds something in him which cannot be due to
+<em class="tei tei-emph"><span style="font-style: italic">this</span></em> life, might reasonably admit that it arises from
+what occult science describes, if by doing so an explanatory
+light is thrown on what is otherwise inexplicable.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here, too, the unseen causes might appear intelligible
+to rational sense-observation from their
+visible effects, and whoever observes life with absolute
+impartiality will find that, with every fresh
+observation, this appears to be more and more
+true. The important question, however, is how to
+find the right point of view from which to observe
+their effects in life. Where, for example, are the
+effects of that to be found which occult science describes
+as incidents of the time of purification? How
+are the effects of the experience which, according to
+occult investigations, man undergoes in purely spiritual
+regions, manifested after this time of purification?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Problems enough press upon every serious and
+profound student of life in this domain. We see
+one man born in want and misery, endowed only
+with inferior abilities, so that on account of these
+facts, which are incident to his birth, he appears predestined
+to a miserable existence. Another, from
+the first moment of his life, is tended and cherished
+by loving hands and hearts; brilliant talents are
+unfolded in him; his gifts point to a successful and
+satisfactory career. Two opposite views may be
+taken when met by such questions as these. The
+<span class="tei tei-pb" id="page089">[pg 089]</span><a name="Pg089" id="Pg089" class="tei tei-anchor"></a>
+one will adhere to what the senses perceive and what
+the understanding, relying on these senses, is able
+to comprehend. This view will admit no problem
+in the fact that one man is born fortunate and the
+other unfortunate. Even if the word <span class="tei tei-q">“chance”</span> is
+not used, there will be no question of thinking that
+such things are brought about through any law of
+cause and effect. And with regard to talents and
+abilities, such a view will consider them as <span class="tei tei-q">“inherited”</span>
+from parents, grandparents, and other ancestors.
+It refuses to seek the causes in spiritual
+events which the man himself met with before birth—regardless
+of heredity—and by means of which he
+shaped his talents and abilities.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another view would find no satisfaction in such an
+interpretation. It would assert that even in the
+manifested world nothing happens in definite places
+or surroundings without our having to presuppose
+causes for the event in question. Even though in
+many cases such causes have not yet been investigated,
+they are there. An Alpine flower does not
+grow in the lowlands. Its nature has something
+which associates it with Alpine regions. Just so
+must there be something in a man which determines
+his birth in a certain environment. Causes belonging
+to the physical world alone are not sufficient to
+account for this. To a more profound thinker such
+an explanation appears in somewhat the same light
+as when one has dealt another a blow, the motive
+for which is not attributed to the feelings of the one
+but is to be explained by the physical mechanism of
+the hand.
+</p>
+
+<span class="tei tei-pb" id="page090">[pg 090]</span><a name="Pg090" id="Pg090" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Any explanation of abilities and talents solely by
+<span class="tei tei-q">“heredity”</span> is to such a viewpoint equally unsatisfactory.
+It is true one may say: <span class="tei tei-q">“See how certain
+talents are inherited in families.”</span> During two and a
+half centuries musical talents were inherited by
+members of the Bach family. Eight mathematicians
+sprang from the Bernoulli family, to some of whom
+quite different occupations were assigned in their
+childhood; but the inherited talents always drove
+them to the family vocation. It may be further
+pointed out how, by an exact investigation of the
+line of ancestry of a person in one way or another
+the gifts of this person have shown themselves in
+the forefathers, and only represent the sum of inherited
+talents. Whoever holds the latter of the
+two views above indicated will be sure not to let
+such facts pass unnoticed, but to <em class="tei tei-emph"><span style="font-style: italic">him</span></em> they cannot
+mean the same as they do to one who relies for his
+interpretation on the events of the world of sense
+alone. The former will point out that inherited
+talents can no more of themselves, combine into
+a complete personality than can the metal parts of
+a watch fit themselves together. And if objection
+is made that the co-operation of the parents may
+possibly produce the combination of talents,—that
+this as it were, takes the place of the watchmaker,—he
+will reply: <span class="tei tei-q">“Look impartially at what is new in
+every child-personality, at that which is absolutely
+new; that cannot come from the parents, for the
+simple reason that it does not exist in them.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Inaccurate thinking may create much confusion
+<span class="tei tei-pb" id="page091">[pg 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a>
+in this domain. It is still worse when those who
+hold the second view are set down by the supporters
+of the first as opponents of what is, after all, borne
+out by <span class="tei tei-q">“ascertained facts.”</span> But it may well be
+that the latter have not the slightest intention of
+denying the truth or value of those facts. For instance,
+they see that a definite mental aptitude or
+predisposition is <span class="tei tei-q">“inherited”</span> in a family, and that
+certain gifts accumulated and combined in one descendant
+result in a remarkable personality. They
+are perfectly willing to acquiesce when it is said
+that the most celebrated name seldom stands at the
+beginning but at the end of a line of descent. But
+it should not be taken amiss if they are compelled
+to form very different opinions on the subject from
+those of people who are determined to accept nothing
+but material evidence. To the latter it may be
+said that it is true a man shows the characteristics
+of his ancestors, because the <span class="tei tei-q">“spirit-soul”</span>, which
+enters upon physical existence at birth, draws its
+bodily substance from that which heredity bestows
+on it. But this says nothing more than that a being
+shows the peculiarities of the body into which it has
+descended.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is no doubt a singular—a trivial—comparison,
+but the unprejudiced person will not deny its justification,
+when one says that a human being, who
+shows the qualities of his forefathers, proves the
+origin of the personal qualities of that human being
+as little as the fact that man is wet because he
+has fallen into the water, proves something regarding
+<span class="tei tei-pb" id="page092">[pg 092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a>
+his inner nature. And it may further be said
+that if the most celebrated name stands at the
+end of a line of family descent, it shows that the
+bearer of that name needed that particular ancestry
+to build the body necessary for the expression
+of his whole personality. But it is no proof that
+his actual personal qualities were transmitted to
+him: such a statement is, on the contrary, opposed
+to sound logic. If personal gifts were inherited,
+they would be found at the beginning of a line of
+descent,<a id="noteref_7" name="noteref_7" href="#note_7"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">7</span></span></a> and starting from that point be transmitted
+to the descendants. As, however, they stand at the
+end, it is evident that they are <em class="tei tei-emph"><span style="font-style: italic">not</span></em> transmitted.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now it is not to be denied that those who speak
+of a spiritual causality in life have contributed no
+less to bringing about confusion of thought. Far
+too much generalizing and vague discussion comes
+from this quarter. To say that a man's personality
+is a combination of inherited characteristics may
+certainly be compared with the assertion that the
+metal parts of a watch have fitted themselves together.
+It must also be admitted that, with regard
+to many assertions about a spiritual world, it is as
+though some one said that the metal parts of a watch
+cannot put themselves together in such a way as to
+enable the hands to move forward; some intelligence
+must therefore be present to effect this forward
+movement. In face of such an assertion, <em class="tei tei-emph"><span style="font-style: italic">he</span></em> certainly
+<span class="tei tei-pb" id="page093">[pg 093]</span><a name="Pg093" id="Pg093" class="tei tei-anchor"></a>
+builds on a far better foundation who says: <span class="tei tei-q">“Oh!
+I care nothing for your <span class="tei tei-q">‘mystical’</span> beings who move
+the hands forward. What I want to know is the
+mechanical construction by means of which the forward
+movement of the hands is achieved.”</span> It is by
+no means a question of merely knowing that behind
+a mechanism, a watch for instance, there is an intelligence
+(the watchmaker); it can only be of importance
+to know the ideas in the watchmaker's
+mind which preceded the construction of the watch.
+These thoughts may be rediscovered in the mechanism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mere dreaming and imagining about the supersensual
+only result in confusion, for they are not
+calculated to satisfy opponents. The latter are right
+in saying that such general allusions to super-physical
+beings are not at all conducive to an understanding
+of facts. Of course, such opponents might also
+say the same of the <em class="tei tei-emph"><span style="font-style: italic">exact</span></em> statements of occult
+science. But, in that case, it may be pointed out
+that the effects of hidden spiritual causes are seen
+in manifested life. Let us assume for the moment
+that what occult science asserts, proven by observation,
+is correct:—that a man has gone through a
+<span class="tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094" class="tei tei-anchor"></a>
+time of purification after death, and that during this
+period he has experienced in his soul how a certain
+deed, performed by him in a former life, was a hindrance
+to his progressive evolution. While he was
+undergoing this experience, the impulse arose in him
+to make amends for that deed. He brings this impulse
+with him into a new life and its presence produces
+a tendency in his nature which draws him
+into conditions rendering the amendment possible.—Taking
+into consideration a number of such impulses,
+we have the cause for a man's being born
+into an environment corresponding to his destiny.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We may deal in the same way with another assumption.
+Let us again accept as correct the assertion
+of occult science that the fruits of a past life
+are incorporated in man's spiritual germ, and that
+the spirit-land in which man finds himself, between
+death and a new life, is the region in which these
+fruits ripen, and are transformed into talents and
+capabilities which will appear in a new life and will
+form the personality so that it appears as the effect
+of what was gained in a former life. It will become
+evident to any one who accepts these hypotheses and,
+bearing them in mind, surveys life impartially, that
+while, by their means, all material facts may be
+appreciated in their full truth and significance, at
+the same time everything becomes intelligible which,
+if only material facts were relied upon, must forever
+remain incomprehensible to one whose attention
+is turned toward the spiritual world. And more important
+still, that illogical reasoning of the kind indicated
+<span class="tei tei-pb" id="page095">[pg 095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a>
+above will disappear, namely,—that because
+the most distinguished name in a line of descent
+stands at the end of it, its bearer must have inherited
+his gifts. Life becomes logically comprehensible
+through the supersensual facts ascertained by occult
+science.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Yet another weighty objection may be raised by
+the conscientious seeker after truth who desires to
+find his way to facts and has no experience of his
+own in the supersensual world. It may be urged
+that it is inadmissible to accept the existence of
+facts, of any kind, simply because by means of them
+something may be explained which is otherwise unintelligible.
+Such an objection is meaningless to one
+who knows the corresponding facts from supersensual
+experience, and in later chapters of this book
+the path will be indicated that may be followed in
+order to gain knowledge not only of the spiritual
+facts herein described, but also of the law of spiritual
+causation as a personal experience. Any one,
+however, who is not willing to enter upon this path
+may find the above objection important; and what
+can be said against it is also of value to one who is
+resolved to follow the path indicated. For if it is
+received in the right spirit, it is the very best preliminary
+step that can be taken on this path. It is
+perfectly true that one ought not to accept a statement
+about which one is otherwise ignorant merely
+because, by means of it, something otherwise inexplicable
+can be explained, but in the case of alleged
+spiritual facts the matter is different. If such statements
+<span class="tei tei-pb" id="page096">[pg 096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a>
+are accepted, the intellectual consequence is
+not only that, by their means, life becomes intelligible,
+but that through admitting these hypotheses
+into the thought-world, experiences of quite a new
+kind are induced.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Take the following case. Something befalls a man
+which causes him extremely painful sensations. He
+may meet the situation in one of two ways. He may
+submit to the occurrence as something affecting him
+painfully, and abandon himself to the painful sensation,
+even becoming absorbed in his grief; or he may
+meet it in another way. He may say: <span class="tei tei-q">“It is really
+I myself who in a former life set the force in motion
+which has brought me into contact with this thing.
+I have really brought it on myself.”</span> He may then
+awaken in himself all the feelings which such a
+thought brings in its train. It goes without saying
+that the thought must be entertained with perfect
+seriousness, and with the utmost possible force, if
+it is to have such consequences in the life of sensation
+and feeling. One who succeeds in this will meet with
+an experience which may be best illustrated by a
+comparison. Let us suppose that two men have each
+a stick of sealing wax in his hand. One begins reflecting
+upon its inner nature. These reflections
+may perhaps be very wise, but if the <span class="tei tei-q">“inner nature”</span>
+did not show itself in any way, some one
+might easily retort: <span class="tei tei-q">“That is all imagination.”</span>
+The other, however, rubs the sealing wax with a
+woolen rag, and then shows that it attracts small
+particles. There is an important difference between
+<span class="tei tei-pb" id="page097">[pg 097]</span><a name="Pg097" id="Pg097" class="tei tei-anchor"></a>
+the thoughts which have passed through the
+first man's head and his reflections, and those of
+the second. The thoughts of the first man had no
+actual result; those of the second have called out
+a hidden force, consequently something real.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The same thing happens with regard to the
+thoughts of a man in whose mind the idea arises
+that in a former life he has set going within himself
+the force which causes him to experience a certain
+event. The mere conception of this stirs up
+strength within him which enables him to face the
+event in quite a different manner from that in which
+he would have met it without entertaining such an
+idea. It dawns upon him that an event which he
+would otherwise have looked upon as an accident
+was really a necessity and he will immediately see
+that he had the right thought, because this thought
+had the power to reveal the facts to him. If such
+inner processes are repeated they will grow into a
+source of inner power and thus prove their truth by
+their fruitfulness; and little by little, this truth is
+found to be powerfully effective. Such processes
+have a salutary effect on body, soul, and spirit,—nay,
+they help life forward in every way. Man becomes
+aware that in this manner he takes the right
+position with regard to life's continuity; whereas,
+by taking into consideration only the one life between
+birth and death, he is the victim of a delusion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such an entirely inner proof of spiritual causation
+can of course be acquired only by each one for
+himself, in his own inner life. But it is in every
+<span class="tei tei-pb" id="page098">[pg 098]</span><a name="Pg098" id="Pg098" class="tei tei-anchor"></a>
+one's power to have it. Those who have not acquired
+it certainly cannot judge of its convincing
+force; but those who have acquired it can scarcely
+entertain any further doubt in the matter. And
+there is no reason for surprise that this should be
+so. It is only natural that what is so wholly bound
+up with the constitution of man's inmost being and
+personality can be adequately proven only by inner
+experience. On the other hand, it cannot be alleged
+that because such a matter corresponds to inner
+experience it must therefore be settled by every one
+for himself, and that it is no subject for occult science.
+It is certain that every one must undergo the
+experience for himself, just as each must see for
+himself the proof of a mathematical problem. But
+the path by which such an experience may be gained
+is open to all, just as the method of proving a mathematical
+problem is available to every one.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It ought not to be denied—apart from clairvoyant
+observation of course—that by means of the force
+producing power of the corresponding thoughts, the
+just cited proof is the only one which stands firm
+before all unprejudiced logic. All other considerations
+are no doubt very important, but in all of
+them there will be something on which an opponent
+might seize as a point of attack. Surely one who
+has acquired a fairly impartial way of looking at
+things will find something in the possibility and
+actual fact of man's education, which has the power
+of logical proof that a spiritual being is struggling
+for existence within the sheath of the body. He will
+<span class="tei tei-pb" id="page099">[pg 099]</span><a name="Pg099" id="Pg099" class="tei tei-anchor"></a>
+compare animals with man and say to himself that
+at the birth of the former there appears certain definite
+qualities and capacities as something, decisive
+in itself, which plainly shows how it has been designed
+by heredity and how it will unfold itself
+in the outer world. We see how a young chicken
+carries out life's functions in the appointed way
+from its birth; but by means of education something
+comes into touch with man's inner life which is independent
+of any connection with his heredity, and
+he may be in a position to assimilate the effects of
+such external influences. The educator knows that
+such influences are met by forces coming from man's
+inner nature. If this is not the case, all instruction
+and training are meaningless. The unprejudiced
+educator finds the boundary line between inherited
+talents and those inner forces of the man himself
+which shine through them and originate in former
+lives, to be very sharply marked. It is true, we
+cannot bring forward such weighty proofs for things
+of this kind as we can for certain physical facts, by
+means of scales; but then these are just the intimate
+things of life, and one who has the power to appreciate
+such impalpable proofs will find them convincing—even
+more convincing than palpable reality.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That animals may be trained, and thus, to a certain
+extent, acquire qualities and capacities by
+education, is no objection to one who is able to see
+reality, for apart from the fact that transitional
+stages are met with all over the world, the results
+of training an animal by no means fade away with
+<span class="tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a>
+its individual existence, as is the case with a man.
+What is more, the fact has been emphasized that
+faculties acquired by domestic animals through intercourse
+with man are transmitted, that is to say,
+continue in the species, not in the individual. Darwin
+describes how dogs fetch and carry without having
+been taught to do so, or without having seen it
+done. Who would make such an assertion with regard
+to human education?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now there are thinkers whose observations have
+led them beyond the opinion that a man is built by
+purely inherited forces from without. They rise
+to the thought that a spiritual being, an individuality,
+exists before life in the body, and fashions it;
+but many of them find it impossible to conceive that
+there are repeated earthly lives, and that the fruits
+of former lives are moulding forces during the intermediate
+state between two lives. Let us take one
+instance from among the ranks of these thinkers.
+Immanuel Hermann Fichte, son of the great Fichte,
+in his <span class="tei tei-hi"><span style="font-style: italic">Anthropology</span></span> (p. 528) gives the observations
+which led him to the following conclusion:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Parents are <em class="tei tei-emph"><span style="font-style: italic">not</span></em> generators in the full sense of
+the word. They supply organic substance, and not
+alone this, but also that intermediate element of
+mental and sense nature which appears in temperament,
+colouring of character, definite tendencies, and
+so on, the common source of which proves to be
+<span class="tei tei-q">‘imagination’</span> in the wider sense indicated by us. In
+all these elements of personality, the mingling and
+particular combination of the souls of the parents
+<span class="tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a>
+is unmistakable; it is therefore a perfectly well-grounded
+assertion that this combination is simply
+the result of procreation, even if we regard procreation,
+as we must do, as really a soul-process. But
+the real ultimate centre of the personality is just
+what is lacking here; for a deeper and more searching
+observation reveals the fact that even those
+peculiarities of disposition are but a covering and
+an instrument for the containing of the individual's
+really spiritual and ideal capabilities, and are qualified
+to aid these in their development or to hinder
+them, but in no wise able to originate them.”</span> It is
+further stated in the same work (p. 532): <span class="tei tei-q">“Every individual
+pre-exists as regards the fundamental form
+of his spirit, for no individual, from a spiritual point
+of view, resembles another, just as no species of
+animal resembles another species.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These thoughts reach only far enough to allow
+a spiritual being to come into the human body; but
+as the forces shaping such a being are not derived
+from causes existing in former lives, it would be
+necessary that, each time a fresh personality appears,
+a spiritual being should come forth from a
+Divine First Cause. With this hypothesis there
+would be no possibility of explaining the relationship
+which certainly exists between the potentialities
+struggling out of man's innermost being, and that
+which is forcing its way thither from his external
+earthly environment during life. Man's innermost
+being, issuing in the case of each single person from
+a Divine First Cause, would find what confronts
+<span class="tei tei-pb" id="page102">[pg 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a>
+him in earthly life quite strange and foreign. Only
+then would this not be the case—as, in fact, it is
+not—if there had already been a connection between
+the inner man and the outer world, and if the inner
+man were not living in it for the first time.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The unprejudiced educator may undoubtedly observe
+clearly that he impresses the consciousness
+of his pupil with something taken from life's experiences
+which in itself is foreign to his merely inherited
+qualities, but which, however, appears to him as
+if the work out of which these experiences arise, had
+been done by him in the past. Only repeated lives
+on earth, in conjunction with the facts set forth by
+occult science as taking place in spiritual regions
+between two earthly lives,—only this view can afford
+a satisfactory explanation of present human life
+looked at from every side. I say expressly <span class="tei tei-q">“present”</span>
+human life, for occult investigation shows that
+the cycle of earthly life certainly had a beginning,
+and at that time man's spiritual being, which later
+entered a bodily frame, existed under different conditions.
+In the following chapter we shall go back to
+this primeval condition of human existence. When
+it has been shown, from the reports of occult science
+how human beings received their present form in
+connection with the evolution of the earth, it will
+also be possible to indicate more precisely how the
+spiritual germ of man's being descends from superphysical
+worlds into a bodily form, and how the spiritual
+law of causation, or <span class="tei tei-q">“human destiny,”</span> is developed.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page103">[pg 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc11" id="toc11"></a>
+<a name="pdf12" id="pdf12"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter IV. The Evolution of the World and Man</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+From the foregoing observations it will be seen
+that man's being is built up of four principles:
+the physical body, the etheric body, the
+astral body, and the vehicle of the ego. The ego
+works within the three other principles, and transforms
+them. By means of this transformation, are
+formed on a lower level, the sentient-soul, the rational-
+or intellectual-soul, and the consciousness-soul:
+on a higher level of human existence, are
+formed the Spirit-Self, the Life-Spirit, and Spirit-Man.
+The relations existing between these human
+principles and the whole universe are of a most varied
+character and their evolution is related to that
+of the universe. By studying this evolution an insight
+is obtained into the deeper mysteries of man's
+being.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is clear that human life is related in the most
+varied ways to the environment or dwelling place in
+which it evolves. Physical science, through the facts
+presented to it, has already been driven to the opinion
+that the earth itself, man's dwelling place in the
+broadest sense of the word, has undergone evolution.
+Science points to former conditions of the
+earth when man, in his present form, did not yet
+<span class="tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class="tei tei-anchor"></a>
+exist on our planet and it shows how man has slowly
+and gradually evolved to his present condition from
+primitive states of civilization. Physical science,
+therefore, comes also to the conclusion that there is
+a connection between man's evolution and that of the
+heavenly body on which he lives—the earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Occult science traces this connection by means of
+a knowledge which obtains its data from observation
+quickened by spiritual organs of perception.
+It traces man backwards in his course of development,
+and the fact becomes evident to occult science
+that the real inner spiritual being of man has progressed
+through a series of lives on this earth. Occult
+research arrives in this way at an epoch far
+back in the remote past, when for the first time that
+inner being of man made its entry into <span class="tei tei-q">“external
+life”</span> as we understand it. It was in this first earthly
+incarnation that the ego began to function in the
+three bodies—the astral body, the etheric or vital
+body, and the physical body; and it then carried
+over the results of that activity into its next life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If in our investigation we proceed backwards, in
+the manner indicated, as far as that epoch, we discover
+that the ego finds an earth condition in which
+the three bodies, physical, etheric, and astral, are
+already developed and in which they bear a certain
+relation to each other. The ego is, for the first time,
+united with the being composed of these three bodies;
+and henceforth takes part in the further evolution
+of the three bodies. Hitherto, up to the stage at
+<span class="tei tei-pb" id="page105">[pg 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a>
+which that ego came in touch with them, they had
+evolved without a human ego.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Occult science must now go back still farther in
+its researches if it is to answer the questions, <span class="tei tei-q">“How
+did the three bodies reach that stage of evolution at
+which they were able to receive an ego within
+them?”</span> and <span class="tei tei-q">“How did that ego itself come into
+being and acquire the capacity for working within
+these bodies?”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is possible to answer these questions only when
+the gradual development of the earth-planet itself
+is studied from the occult point of view. By such
+investigation we arrive at a beginning of the earth-planet.
+That method of examination which is based
+only on the facts of the physical senses cannot arrive
+at conclusions concerning the beginning of the earth.
+A certain point of view which avails itself of such
+conclusions arrives at the result that everything material
+on the earth was formed out of a primeval
+essence, or vapour. It is not the purpose of this
+work to enter more fully into such conceptions of
+our planet's origin; for in occult science the important
+matter is not merely to inquire into the material
+processes of the earth's evolution, but first and foremost
+to discover the spiritual causes lying behind
+what is material.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If we see before us a man raising his hand, we
+may consider his action in two different ways: we
+may examine the mechanism of the arm and the
+rest of the organism, in order to describe the process
+as it takes place from the purely physical standpoint,
+<span class="tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" class="tei tei-anchor"></a>
+or we may direct the spiritual vision to what
+takes place in the man's soul and there discover
+what constitutes the inner motive for raising the
+hand. In this way an investigator, trained in occult
+research, sees spiritual processes behind all the
+events of the physical sense-world. In his eyes all
+transformations of the material part of the earth-planet
+are manifestations of spiritual forces lying
+behind what is material.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But if occult observation of this kind goes farther
+and farther back in the life of the earth it comes to
+that point in evolution at which material things first
+came into being. The material element is evolved
+out of the spiritual. Up to this point the spiritual
+element was the only one existing. By occult investigation
+the spiritual element is perceived, and
+the observer can see how it becomes partly condensed,
+as it were, into matter. We have before us
+a process which is taking place—on a higher level—much
+as though we were observing a lump of ice
+being formed by artificial means in a vessel of water.
+Just as we see the ice being condensed out of what
+was previously only water, so may we, by means of
+occult observation, watch the condensation of what
+was previously entirely spiritual, so to speak, into
+material things, processes, and beings. In this
+way the physical earth-planet was evolved out of a
+cosmic spiritual essence; and everything that is combined
+materially with the earth-planet has been condensed
+out of what was previously united with it
+spiritually. We must not, however, think that <em class="tei tei-emph"><span style="font-style: italic">everything</span></em>
+<span class="tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id="Pg107" class="tei tei-anchor"></a>
+spiritual was at any one time changed into
+material form; but, in the latter we have before us
+merely the transformed portions of what was originally
+spiritual. Thus, even during the period of
+material evolution, it is always Spirit that is really
+the guiding and ruling principle.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is obvious that the mode of thought which restricts
+itself to the processes of physical sense—and
+to what reason is able to infer from them—is incapable
+of expressing an opinion about the spiritual
+element of which we are speaking. Let us assume
+that a being might exist to whose senses ice would
+be perceptible, but not the finer condition of water,
+from which ice is detached by refrigeration. For
+such a being, water would be non-existent, and could
+become visible only when parts of it had been transformed
+into ice. In the same way, the spiritual element
+behind earthly processes remains hidden from
+one who only admits the existence of what is perceptible
+to his physical senses. And if, from the
+physical facts which he now perceives, he draws correct
+conclusions about earlier conditions of the
+earth-planet, he can penetrate only as far as that
+point in evolution at which the previous spiritual
+element was partially condensed into material substance.
+Such a method of observation no more
+discovers the spirit previously existing, than it perceives
+the spirit which even now rules unseen behind
+the world of matter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Not until we come to the last chapters of this work
+can we deal with those methods by which man acquires
+<span class="tei tei-pb" id="page108">[pg 108]</span><a name="Pg108" id="Pg108" class="tei tei-anchor"></a>
+the faculty of looking back, by means of occult
+perception, upon those earlier conditions of the
+earth which are now under discussion. For the present
+we shall merely intimate that the facts concerning
+the primeval past have not passed beyond the
+reach of occult research. If a being comes into corporeal
+existence his material part perishes after
+physical death. But the spiritual forces, which from
+out their own depth gave existence to the body, do
+not <span class="tei tei-q">“disappear in this way.”</span> They leave their
+traces, their exact images behind them impressed
+upon the spiritual ground-work of the world. Any
+one who is able to raise his perceptive faculty
+through the visible to the invisible world, attains at
+length a level on which he may see before him what
+may be compared to a vast spiritual panorama, in
+which are recorded all the past events of the world's
+history. These imperishable traces of everything immaterial
+are called in occult science the <span class="tei tei-q">“Akashic
+Records.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here it must once more be repeated that investigations
+of the supersensible realms of existence can
+be carried on only with the aid of spiritual perception,
+and consequently can be instituted in the sphere
+now under consideration, only by reading the Akashic
+Records above-mentioned. Nevertheless, what
+was said earlier in this book in a similar instance
+holds good here. Supersensible facts are only to be
+investigated by supersensible perceptions; but once
+investigated and communicated by occult science,
+they may be grasped by the ordinary powers of
+<span class="tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class="tei tei-anchor"></a>
+thought, if these are honestly exercised without bias.
+In the following pages the various conditions of the
+earth's evolution, as given by occult science, will be
+detailed. The transformation of our planet will be
+traced down to the conditions of life in which we now
+find it. Any one who surveys what comes before him
+at the present time merely through the evidence of
+his senses, and then lends an ear to what occult science
+has to say on the subject, namely:—how that
+which now lies before him has been evolved from a
+far distant past,—will be able, if his thought is genuinely
+unbiased, to say to himself: <span class="tei tei-q">“In the first
+place, what occult science reports is quite logical;
+in the second place, I can, if I assume the reports
+of occult investigation to be correct, understand how
+things have become as they now appear.”</span> By <span class="tei tei-q">“logical”</span>
+is not meant, in this connection, of course, that
+errors might not be made from a logical standpoint
+in some description given by occult research. We
+are here speaking of <span class="tei tei-q">“logic”</span> as it is understood in
+the ordinary life of the physical world. Just as a
+logical demonstration is accepted there as it is in
+physical research, even though a single investigator,
+in a certain domain of facts, may make illogical
+statements, so is it also with regard to occult science.
+It may even happen that an investigator who
+possesses the power of vision in supersensible
+spheres may make mistakes in a logical presentment
+of them, and may be corrected by another who
+has no supersensible perception, but has, none the
+less, a capacity for sound thinking. In reality, nothing
+<span class="tei tei-pb" id="page110">[pg 110]</span><a name="Pg110" id="Pg110" class="tei tei-anchor"></a>
+of any weight can be said against the logical
+deductions of occult science. And it ought to be
+unnecessary to insist that nothing can be adduced,
+on purely logical grounds, against the facts themselves.
+In the domain of the physical world it can
+never be proved by logic, but only by ocular demonstration,
+whether or no there is such an animal as a
+whale; similarly, supersensible facts can be known
+only through occult perception.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But it cannot be sufficiently emphasized that an
+obligation is laid upon the explorer of supersensible
+regions, before he determines to approach the invisible
+worlds with his own power of perception, to acquire
+first of all the aforementioned logical faculty,
+and this is none the less essential if he recognizes
+that the world, manifest to his senses, will become
+comprehensible if he accepts the communications
+of occult science as correct. All experiences in the
+supersensible world are nothing but an uncertain—nay,
+a dangerous—groping in the dark if we despise
+the method of preparation which has been described.
+Therefore in this book the facts concerning the supersensible
+processes of the earth's evolution will
+first be given, before the path leading to the attainment
+of supersensible knowledge is dealt with.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We have also, it is true, to take into account that
+the man who, by sheer thinking, comes to accept
+what supersensible research has to impart, is by no
+means in the same position as one who listens to the
+account of a physical occurrence which he is unable
+to see. For thinking is in itself a supersensible activity.
+<span class="tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" id="Pg111" class="tei tei-anchor"></a>
+Materialistic thinking cannot of itself lead to
+supersensible phenomena. But if thought is directed
+to supersensible matters through the accounts
+given of them by occult science, it grows by its own
+activity into the supersensible world. What is more,
+one of the very best ways of acquiring supersensible
+perception is to grow into the higher worlds by meditation
+upon what has been communicated by occult
+science. For such a mode of entry insures great
+clearness of perception. For this reason such thinking
+is regarded by a certain school of occult investigation
+as a most valuable first step to take in occult
+training.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It will be readily understood that it is impossible
+to mention in this book all the details of the earth's
+evolution, as it has been spiritually perceived by occultists,
+in order to illustrate the way in which the
+supersensible world is reflected in the manifested.
+Nor was this what was intended when it was
+said that the unseen may everywhere be demonstrated
+by its manifest effects. It was meant
+rather that everything that man encounters may,
+step by step, become clear and comprehensible if he
+brings manifested events under the illumination of
+occult science. Only in a few characteristic instances
+will reference be made in the following pages to confirmations
+of the invisible by the manifest, in order
+to show how this may be done everywhere in the
+course of practical life, if desired.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<span class="tei tei-pb" id="page112">[pg 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Pursuing the evolution of the earth backward according
+to the above method of scientific spiritual investigations
+we arrive at a spiritual condition of our
+planet. But if we go farther back along this path
+of research we find that everything spiritual had
+previously passed through a kind of physical incarnation.
+Thus we come upon a bygone physical planetary
+condition, which was afterwards spiritualized,
+and subsequently transformed into our earth by repeated
+materialization. Our earth is therefore presented
+to us as the reincarnation of a very ancient
+planet. But occult science can go back still farther;
+and it then finds the whole process twice repeated.
+Thus, our earth has passed through three previous
+planetary conditions separated by intermediate spiritual
+conditions of rest. The physical substance,
+however, proves to be finer and finer the farther
+back we follow the incarnations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now man, in the form in which he is at present
+evolving, makes his first appearance upon the
+fourth of the planetary incarnations which have
+been described, the Earth proper. And the essential
+characteristic of his form is that it is composed
+of four principles, the physical, etheric, and astral
+bodies and the ego. But that form could not have
+appeared if it had not been prepared by the preceding
+events of evolution. The method of preparation
+was that, in the earlier planetary incarnation,
+beings were evolved who already had three of the
+present four principles of man: the physical, etheric,
+and astral bodies. These beings who, in a certain
+<span class="tei tei-pb" id="page113">[pg 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a>
+sense, may be called man's ancestors, had as yet no
+ego, but they developed the three other principles
+and their mutual relationship to such a point that
+they became sufficiently mature to receive an ego.
+Thus man's ancestor attained to a certain degree of
+maturity of his three principles during the earlier
+planetary incarnation. This condition became spiritualized;
+and out of it a new planetary condition was
+formed in which man's matured ancestors were contained,
+as it were, in embryo. Because the whole
+planet had passed through a process of spiritualization
+and had appeared in a new form, it offered those
+embryos, with their physical, etheric, and astral
+bodies, which were contained therein, not only the opportunity
+of again evolving up to the level on which
+they had previously stood, but the further possibility,
+after having arrived at that level, of reaching
+out beyond themselves through receiving the ego.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The evolution of the Earth divides itself, therefore,
+into two parts. During the first period the
+Earth itself appears as a reincarnation of the previous
+planetary state. But that recurring state is a
+higher one than that of the previous incarnation, in
+consequence of the intervening period of spiritualization.
+And the Earth contains within itself the germs
+of man's ancestors belonging to the earlier planet.
+These were first developed up to the level they had
+previously reached. The attainment of this level
+marks the end of the first period. But now, owing
+to its own higher stage of evolution, the Earth is able
+<span class="tei tei-pb" id="page114">[pg 114]</span><a name="Pg114" id="Pg114" class="tei tei-anchor"></a>
+to carry the germs still higher, that is, to qualify
+them for receiving the ego. The second period of
+the Earth's evolution is that of the development of
+the ego in the physical, etheric, and astral bodies.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the same way that man had been thus carried
+a stage farther by the evolution of the Earth, so also
+had this been the case during the earlier planetary
+incarnations. For man had in some measure existed
+as early as the first of these. Light is therefore
+thrown on the present constitution of man if his
+evolution is followed back to the far-remote past of
+the first of the planetary incarnations mentioned
+above.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In occult science the first of these is called <em class="tei tei-emph"><span style="font-style: italic">Saturn</span></em>;
+the second is termed <em class="tei tei-emph"><span style="font-style: italic">Sun</span></em>; the third, <em class="tei tei-emph"><span style="font-style: italic">Moon</span></em>;
+and the fourth is the <em class="tei tei-emph"><span style="font-style: italic">Earth</span></em>. It must be distinctly
+understood that these occult terms are not to be
+in any way associated with the names used to
+designate the members of the present solar system.<a id="noteref_8" name="noteref_8" href="#note_8"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">8</span></span></a>
+In occult science Saturn, Sun, and Moon
+<span class="tei tei-pb" id="page115">[pg 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a>
+are merely names for bygone forms of evolution
+through which the Earth has passed. In the course
+of the following account it will be shown what relation
+these worlds of remote antiquity bear to the
+celestial bodies composing the present solar system.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The relationship of the four planetary incarnations
+previously mentioned, can here be only briefly
+sketched; for the events, the beings and their destiny
+on Saturn, Sun and Moon were in truth, just as
+varied as they are on the Earth itself. Therefore
+only a few characteristics of these conditions can be
+chosen to illustrate just how these earth conditions
+have evolved out of earlier ones. In this connection,
+one should bear in mind that the further back we go
+the more dissimilar to the present ones do these conditions
+become. And yet they can only be described
+by making use of ideas borrowed from existing conditions
+of the earth. If, for instance, light, heat,
+etc., are mentioned in connection with these earlier
+conditions, it must not be overlooked that they are
+not exactly the same as that which we now term light
+and heat. And yet such terminology is accurate, for
+the clairvoyant observer of earlier stages of evolution
+perceives something that has developed into the
+<span class="tei tei-pb" id="page116">[pg 116]</span><a name="Pg116" id="Pg116" class="tei tei-anchor"></a>
+light and heat of the present time. And one who
+follows the descriptions thus given by occult science
+will, from the inner relation of these things, easily
+be able to form such perceptions as correspond to
+those events which have taken place in a primeval
+past.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Of course there will be considerable difficulty in
+treating of those planetary conditions which preceded
+the Moon incarnation. For during the latter,
+conditions prevailed which bore, at least to a degree,
+some resemblance still to earthly conditions.
+When one attempts to describe these conditions one
+finds that such resemblances to the present time
+form a certain basis on which may be expressed in
+clear concepts the observations made through clairvoyance.
+It is quite different when the Saturn
+and Sun evolutions are to be described. In that case,
+what lies before clairvoyant observation is utterly
+different from the objects and beings now belonging
+to the sphere of human life. And this difference
+makes it exceedingly difficult to bring the corresponding
+facts of primeval times within the scope of
+clairvoyant consciousness at all.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Since however the present constitution of man cannot
+be understood without going back to the Saturn
+<span class="tei tei-pb" id="page117">[pg 117]</span><a name="Pg117" id="Pg117" class="tei tei-anchor"></a>
+state, the description therefore must be given. And
+surely no one will misunderstand such a description
+who keeps in view the existence of the difficulty,
+and the fact that owing to it much that is said
+must be in the nature of a suggestion or hint of the
+facts in question, rather than an exact description
+of them.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The physical body is the oldest of the present
+four principles of man's being. It is also the one,
+which, in its way, has attained the greatest perfection.
+Occult research shows that this part of man
+already existed during the Saturn evolution. It
+will be shown in the following account that the form
+taken by the physical body on Saturn was, of course,
+something quite different from the present physical
+body of man. The earthly physical human body,
+from its nature, can only exist by being in connection
+with the etheric and astral bodies and the ego,
+in the manner described earlier in this book. Such
+a condition did not as yet exist on Saturn. The
+physical body was then passing through the first
+stage of its evolution, without having a human
+etheric body, an astral body, or an ego incorporated
+in it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During the Saturn evolution it was growing ripe
+for the reception of an etheric body. For that purpose
+Saturn had eventually to pass into a spiritual
+condition, and then to be reincarnated as the Sun.
+During the Sun incarnation the physical body developed
+again to the stage it had reached on Saturn as
+from a germ brought over and only then could it be
+<span class="tei tei-pb" id="page118">[pg 118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a>
+inter-penetrated by an etheric body. By means of
+this incorporation of an etheric body, a change took
+place in the nature of the physical body; it was
+raised to a second stage of perfection. A similar
+thing took place during the Moon evolution. Man's
+ancestor, as he had developed himself when passing
+from the Sun to the Moon, incorporated in himself
+the astral body. As a result, the physical body was
+changed for the second time, and thus raised to its
+third stage of perfection; at the same time the etheric
+body was likewise changed, and passed to its
+second stage of perfection. On the earth the ego
+was incorporated in man's ancestor, now composed
+of the physical, etheric, and astral bodies. Thereby
+the physical body reached its fourth stage of perfection,
+the etheric body its third, and the astral body
+its second stage; the ego is only now at the first
+stage of its existence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If we give ourselves up to an unprejudiced examination
+of man's nature, there will be no difficulty
+in acquiring a correct idea of these different stages
+of perfection of his separate principles. For this
+purpose we have merely to compare the physical
+with the astral body. It is true, the astral body, as
+a psychic principle, stands on a higher level of evolution
+than the physical body. And in future ages,
+when the former has been perfected, it will be of
+very much more consequence to man's complete
+being than the present physical body. Yet, in its
+own way, the latter has reached a certain high degree
+of perfection. Consider the marvelous wisdom with
+<span class="tei tei-pb" id="page119">[pg 119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a>
+which the structure of the heart is planned, the
+amazing structure of the brain—nay, even of part
+of a single bone, such as the upper end of the thigh
+bone. In the end of this bone we find a net-work or
+scaffolding, wonderfully constructed and composed
+of delicate spicules and lamellæ. The whole is so
+arranged that with the least expenditure of material
+the most effective action on the joint-surfaces is
+obtained—hence the most efficient distribution of
+friction and a proper freedom of movement. Thus
+wise arrangements are found in the parts of the
+physical body. And if we go on to observe the
+harmonious co-operation of the part with the whole,
+we shall find that it is certainly true that this principle
+of man's being is perfect and it does not affect
+the question that in certain parts something apparently
+useless appears, or that disturbances of
+structure or functions may take place. It will even
+be found that such disturbances are in a way only
+the necessary shadows of the wisdom-filled light
+which is poured out over the whole physical organism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now compare with this the astral body as the
+medium or vehicle of pleasure and pain, desires
+and passions. What uncertainty rules in it with regard
+to pleasure and pain; how the desires and passions,
+of which it is the scene, run counter to the
+higher goal of man; how senseless they often are.
+The astral body is only now on its way to attain the
+harmony and inner poise already possessed by the
+physical body. Similarly it might be shown that the
+<span class="tei tei-pb" id="page120">[pg 120]</span><a name="Pg120" id="Pg120" class="tei tei-anchor"></a>
+etheric body is certainly more perfect in its own way
+than the astral but less perfect than the physical
+body. And it will equally result from a corresponding
+study of the ego that this, the real kernel of
+man's being, is now only at the beginning of its
+evolution. For how much has already been accomplished
+of its mission, that of transforming the other
+principles of man's being in order that they may
+become a revelation of the ego's own nature?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The result of an outer examination of this kind
+is intensified for the occult student by something
+else. It might be pointed out that the physical body
+is attacked by diseases. Now occult science is in a
+position to show that a large proportion of all diseases
+owe their origin to the fact that the perverse
+actions and mistakes of the astral body are transmitted
+to the etheric body, and indirectly through
+the etheric, destroy the perfect harmony of the physical
+body. The deeper connection, which can here
+be only hinted at, and the true cause of many of the
+conditions of disease, elude that kind of scientific
+observation which confines itself solely to the facts
+obtained by means of the physical senses. The connection
+in most cases comes about in such a way
+that an injury to the astral body does not cause
+manifestations of disease in the physical body in the
+same incarnation in which the injury takes place,
+but in a later one. Hence the laws now under consideration
+have a meaning only for one who is able
+to admit that human earth-life is repeated again
+and again. But even if deeper knowledge of this
+<span class="tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" id="Pg121" class="tei tei-anchor"></a>
+kind is rejected, ordinary observation of life makes
+it plain that human beings indulge in far too many
+pleasures and desires which undermine the harmony
+of the physical body. And the seat of pleasure, desire,
+passion, is not in the physical but in the astral
+body. The latter is still so imperfect, in many respects,
+that it is able to destroy the harmony of the
+physical body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It should also be mentioned here that such explanations
+as these are by no means intended as
+proofs of the assertions of occult science about the
+evolution of the four principles of man's being. The
+proofs are drawn from spiritual research, which
+shows that the physical body has behind it a transformation,
+enacted four times, into higher degrees
+of perfection, and that man's other principles have
+been perfected to a lesser degree, as has been described.
+It is desired merely to indicate here that
+these communications made by spiritual research
+relate to facts which are visible in their effects even
+to ordinary observation, in the degrees of perfection
+reached by the physical body, etheric body, and
+so forth.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If we wish to draw an approximately true picture
+of the conditions prevailing during the Saturn evolution,
+we must take into account the fact that while it
+lasted, there were virtually, as yet, none of the things
+and creatures existing which now belong to the earth
+and are included in the mineral, vegetable, and animal
+kingdoms. The beings of these three kingdoms
+<span class="tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a>
+were formed during later periods of evolution.
+Of all the earthly beings physically perceptible today,
+man alone existed at that time and of him only
+the physical body existed as described. But there
+are at present belonging to the earth not only the
+denizens of the mineral, vegetable, animal and human
+kingdoms, but other beings as well, not manifesting
+in a physical embodiment. Such entities
+were also present during the Saturn evolution, and
+their activity on the Saturn scene of action brought
+about the subsequent evolution of man.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If the organs of spiritual perception are directed,
+not to the beginning and end, but to the middle period
+of evolution of this Saturn incarnation, we find
+there a condition which consists principally of heat.
+Nothing is to be found composed of gaseous, fluid,
+or even solid constituents. All these states appear
+only in later incarnations. Let us assume that a
+human being, with the present organs of sense, were
+to approach the Saturn condition as a spectator.
+None of the sense-impressions possible to him would
+confront him there except the feeling of warmth, or
+heat. Suppose such a being approached this Saturn;
+he would only sense, upon entering the space
+occupied by it, that it was in a different degree of
+heat from the rest of surrounding space. But
+he would not find that portion of space by any means
+equally warm throughout, for warmer and colder
+parts would alternate in the most complicated manner.
+Radiating heat would be felt along certain
+lines. And not only straight lines, but regular figures
+<span class="tei tei-pb" id="page123">[pg 123]</span><a name="Pg123" id="Pg123" class="tei tei-anchor"></a>
+would be formed by the variation in heat.
+Something like a cosmic being, organically constructed
+in itself would be discerned, appearing in
+changing conditions, and consisting only of heat.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is difficult for a man of the present day to form
+an idea of anything consisting only of heat, for he
+is not accustomed to think of heat as something self-existent,
+but as a perceptible quality of warm or
+cold gaseous, liquid, or solid bodies. To one who
+has adopted the physical conceptions of our time it
+will seem particularly absurd to speak of heat in the
+foregoing manner. He will, perhaps, say: <span class="tei tei-q">“There
+are solid, liquid, and gaseous bodies; but heat only
+denotes a condition assumed by one of these three
+bodily forms. If the smallest particles of gas are
+in motion, the movement will be felt by heat. Where
+there is no gas, there can be no movement, consequently
+no heat.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To an occult investigator the fact appears differently.
+To him heat is something of which he speaks
+in the same sense as he speaks of gases, of liquids,
+or of solid bodies. To him it is simply a still finer
+substance than gas. And gas to him is nothing but
+condensed heat, in the same sense that liquid is condensed
+vapour, or a solid body condensed liquid.
+Thus the occultist speaks of heat bodies just as he
+does of bodies formed of gas and vapour.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If we are to follow the spiritual investigator into
+this region, it is however necessary to admit that
+there is such a thing as psychic perception. In the
+world, as it presents itself to the physical senses,
+<span class="tei tei-pb" id="page124">[pg 124]</span><a name="Pg124" id="Pg124" class="tei tei-anchor"></a>
+heat appears entirely as a condition of solid, liquid,
+or gaseous bodies; but that condition is merely the
+outward appearance of heat, or the effect of it.
+Physicists speak only of this effect of heat, not of
+its inner nature. Just let us try then to leave entirely
+out of consideration any effect of heat received
+through external bodies, and to realize merely the
+inner experience which comes from saying the
+words: <span class="tei tei-q">“I feel warm,”</span> <span class="tei tei-q">“I feel cold.”</span> That inner
+experience is the only thing capable of giving an idea
+of what Saturn was during its period of evolution
+described above. It would have been possible to
+pass right through the portion of space it occupied;
+no gas would have been there to exercise pressure,
+no solid or liquid body from which light-impressions
+could have come; but at every point of space occupied,
+one would have felt inwardly, without any
+external impression: <span class="tei tei-q">“Here there is such and such
+a degree of heat.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In a cosmic body of this character there are no
+conditions for the animal, vegetable, and mineral
+organisms of to-day.<a id="noteref_9" name="noteref_9" href="#note_9"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">9</span></span></a> The beings whose sphere of
+action was this Saturn, were at quite a different
+stage of evolution from that of the present inhabitants
+of the earth who are perceptible to the senses.
+In the first place there were beings there who had no
+physical body like that of contemporary man. We
+<span class="tei tei-pb" id="page125">[pg 125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a>
+must also guard against thinking of man's present
+physical embodiment, when mention is made of a
+<span class="tei tei-q">“physical body”</span> in this connection. We should instead
+carefully distinguish between the physical and
+the mineral body. A physical body is one governed
+by the physical laws which are now observable in
+the mineral kingdom. Now man's present physical
+body is not only ruled by those physical laws, but is
+also permeated with mineral matter. There can be no
+question as yet on Saturn of a physical-mineral body
+of this kind. There is only a physical bodily form,
+governed by physical laws; but these laws are manifested
+only through the agency of heat.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Therefore the physical body is a fine, subtle, ethereal
+heat body; and the whole of Saturn consists of
+such heat bodies. They are the beginnings of the
+present physical-mineral human body. The latter
+has been formed out of the former, because there
+have become incorporated with the original body
+the more recently formed gaseous, liquid, and solid
+substances.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Among the beings of which we are now speaking,
+who, besides man, were inhabitants of Saturn, there
+were, for instance, some which did not need a physical
+body at all. The lowest principle of their nature
+was an etheric or vital body. On the other hand,
+they had one principle higher than the human principles.
+Man's highest principle is the Spirit-Man
+(Atma); these beings have one still higher.
+And between the etheric body and the Spirit-Man
+they have all the principles described in this treatise
+<span class="tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" class="tei tei-anchor"></a>
+which are also found in man: the astral body, ego,
+Spirit-Self, and Life-Spirit. Just as our earth is
+surrounded by an atmosphere, so too was Saturn;
+only in this case the <span class="tei tei-q">“atmosphere”</span> was of a spiritual
+nature. It really consisted of the beings just
+named and some others. Now there was constant
+reciprocal action between the heat bodies of Saturn
+and the beings we have described. The latter projected
+the principles of their being down into the
+physical heat bodies of Saturn. And while there
+was no life in those heat bodies themselves, the life
+of their neighbours was expressed in them. They
+might be compared to mirrors; only there were reflected
+in them, not the images of the living beings
+mentioned above, but their conditions of life. Therefore,
+although nothing living could have been discovered
+in Saturn itself, yet it had a vivifying effect
+on its environment in celestial space, because it reflected
+back into space, like an echo, the life which
+had been sent down into it. The whole of Saturn
+appeared as a mirror of celestial life. The very high
+beings, whose life was reflected by Saturn, are called
+in occult science <span class="tei tei-q">“Lords of Wisdom.”</span><a id="noteref_10" name="noteref_10" href="#note_10"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">10</span></span></a> Their activity
+on Saturn was not just beginning in the middle
+period of that evolution, which has been described;
+in a certain way it had even then already ceased.
+Before they could be in a position to rejoice in the
+reflection of their own life from Saturn's heat bodies
+they had to make those bodies capable of producing
+<span class="tei tei-pb" id="page127">[pg 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a>
+such a reflection. Therefore their activity began
+soon after the beginning of the Saturn evolution.
+When this happened, the body of Saturn was still
+chaotic material, which could not have reflected anything.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And in contemplating this chaotic matter, one has
+transferred himself, by spiritual observation, to the
+beginning of the Saturn evolution. What is to be
+observed there does not as yet bear anything of the
+later character of heat. If we wish to describe it,
+we can only speak of a quality which may be compared
+with the human will. From first to last it is
+nothing but <span class="tei tei-q">“Will.”</span> Therefore it is an entirely
+spiritual condition that meets us here. If we ask
+whence came this <span class="tei tei-q">“Will,”</span> we see it proceeding from
+the effluence of exalted beings, who brought their
+evolution, by steps only to be dimly conceived, up
+to such a height that when the Saturn evolution began
+they were able to pour forth <span class="tei tei-q">“Will”</span> from their
+own being. When this effluence had lasted a certain
+time, the activity of the Lords of Wisdom described
+above was combined with this Will. Through this
+means the will, which had hitherto had no attributes,
+gradually received the quality of reflecting life back
+into celestial space. In occult science the beings who
+found their happiness in pouring forth will, at the
+beginning of the Saturn evolution are called the
+<span class="tei tei-q">“Lords of Will.”</span><a id="noteref_11" name="noteref_11" href="#note_11"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">11</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After a certain stage of the Saturn evolution had
+been reached, through the co-operation of will and
+<span class="tei tei-pb" id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class="tei tei-anchor"></a>
+life, begins the influence of other beings, who
+are also within Saturn's environment. These are
+the <span class="tei tei-q">“Lords of Motion.”</span><a id="noteref_12" name="noteref_12" href="#note_12"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">12</span></span></a> They have no physical
+or etheric body. Their lowest principle is the astral
+body. When the Saturn bodies have acquired the
+capacity for reflecting life, the qualities which have
+their seat in the astral bodies of the Lords of Motion
+interpenetrate that reflected life. In consequence
+of this, it appears as though expressions of feelings,
+emotions, and similar psychic forces had been cast
+out of Saturn into celestial space. The whole of
+Saturn appears like one animated being, manifesting
+sympathies and antipathies. These psychic
+manifestations, however, are by no means its own,
+but merely the activity of the Lords of Motion reflected
+back.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This also having lasted for a certain period, there
+begins the activity of yet other beings, that is, of
+the <span class="tei tei-q">“Lords of Form.”</span><a id="noteref_13" name="noteref_13" href="#note_13"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">13</span></span></a> Their lowest principle,
+too, is an astral body; but that body is at a different
+stage of evolution from that of the Lords of Motion;
+whereas the latter communicate only general manifestations
+of feeling to the reflected life, the astral
+body of the Lords of Form operates in such a way
+that the manifestations of feeling are flung out into
+cosmic space as if they came from individual beings.
+It might be said that the Lords of Motion make the
+whole of Saturn appear as an animated being. The
+Lords of Form separate that life into individual living
+<span class="tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a>
+beings, so that Saturn now appears as a conglomerate
+of such psychic beings.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let us imagine, for the sake of illustration, a
+mulberry or blackberry, made up, as it is, of small
+individual berries. In a similar manner, to clairvoyant
+vision, Saturn, during the period of evolution
+now being described, is made up of individual
+Saturn beings, which of course have neither life nor
+soul of their own, but reflect the life and soul of its
+denizens. Into this condition of Saturn now come
+beings whose astral body is also their lowest principle,
+but who have brought it to such a high stage
+of development that it operates in the same way as
+the present human ego. Through these beings, the
+ego in the environment of Saturn looks down on that
+planet, and imparts its nature to Saturn's individual
+living beings. Thus something is sent out from
+Saturn into cosmic space, which has an effect similar
+to that of human personality in the present conditions
+of life. The beings causing that effect are
+designated <span class="tei tei-q">“Sons of Personality.”</span><a id="noteref_14" name="noteref_14" href="#note_14"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">14</span></span></a> They confer on
+the Saturn bodies the appearance of personality.
+Personality itself, however, is not present on Saturn,
+but only, as it were, its reflected image, the shell
+or husk of personality. The real personality of
+these spirits is in the environment of Saturn. As
+a result of these Sons of Personality letting their
+essence stream back from the Saturn bodies in the
+manner described, that fine substance is bestowed
+on those bodies which has previously been described
+<span class="tei tei-pb" id="page130">[pg 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a>
+as heat. In the whole of Saturn there is no subjectivity;
+but the Sons of Personality recognize the
+image of their own subjectivity, when it streams
+out to them from Saturn as heat.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When all this is taking place, the Sons of Personality
+are on the same level on which man now stands.
+They are then passing through their <span class="tei tei-q">“human”</span> period.
+In order to look at this fact with an unprejudiced
+eye, we must imagine it possible for a being
+to be human without being in the exact form in
+which man now exists. The Sons of Personality are
+<span class="tei tei-q">“human beings”</span> on Saturn. They have as their
+lowest principle not the physical body, but the astral
+body with the ego. Hence they cannot express the
+experiences of their astral body in such physical
+and etheric bodies as those of contemporary man;
+they not only <em class="tei tei-emph"><span style="font-style: italic">have</span></em> an ego, however, but <em class="tei tei-emph"><span style="font-style: italic">are aware</span></em>
+of the fact, because the heat of Saturn brings that
+ego streaming back into their consciousness. In fact,
+they are human beings under different circumstances
+from those of earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As the Saturn evolution progressed, facts follow
+of a different kind from those already related.
+Whereas everything hitherto was a reflection of
+outer life and feeling, there now begins a kind of
+inner life. In the Saturn world a life of light begins
+flickering here and there, and growing dim again.
+A quivering glimmer is seen in some places, something
+like flashes of lightning in others. The Saturn
+heat bodies begin to glimmer, to sparkle, and even
+to emit rays. This stage of evolution having been
+<span class="tei tei-pb" id="page131">[pg 131]</span><a name="Pg131" id="Pg131" class="tei tei-anchor"></a>
+reached, there again arises the possibility for certain
+beings to develop their activity. They are those
+known to occult science as <span class="tei tei-q">“Sons of Fire.”</span><a id="noteref_15" name="noteref_15" href="#note_15"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">15</span></span></a> Although
+these beings have an astral body, they are
+unable at his particular stage of their existence to
+stir their own astral bodies; they would not be
+capable of any feeling or emotion unless they could
+act upon the Saturn heat bodies which have attained
+the stage of evolution described. That action affords
+them the possibility of recognizing their own
+existence from the effect which they produce. They
+cannot say to themselves, <span class="tei tei-q">“I am here”</span>; but rather,
+<span class="tei tei-q">“My environment causes me to be here.”</span> They
+have perceptions, and what they perceive is the
+light-effects in Saturn which have been described.
+These are, in a certain manner, their ego. This
+gives them a peculiar kind of consciousness. It is
+designated <span class="tei tei-q">“picture-consciousness.”</span> It may be represented
+as having the nature of human dream-consciousness,
+except that the degree of activity it
+enjoys must be imagined as being very much greater
+than it is in human dreams, and also that it is not
+a question of shadowy dream-pictures floating hither
+and thither, but of pictures that have a real connection
+with the play of light on Saturn.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During this reciprocal action between the Sons of
+Fire and the Saturn heat bodies, the germs of the
+human sense organs begin their evolution. The
+organs, by means of which contemporary man becomes
+cognizant of the physical world, begin to
+<span class="tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a>
+shine in their first delicate ethereal outlines. Human
+phantoms, displaying as yet nothing but the
+primeval light pictures of the sense-organs, become
+discernible within Saturn to the clairvoyant faculty
+of perception. Thus these sense-organs are the result
+of the activity of the Sons of Fire; but they
+are not the only spirits who shared in their creation.
+Other beings come upon the scene of Saturn at the
+same time as these Sons of Fire,—beings so far advanced
+in their evolution that they are able to make
+use of the germs of the human sense-organs for beholding
+the cosmic events taking place in the Saturn
+life. They are the <span class="tei tei-q">“Lords of Love.”</span><a id="noteref_16" name="noteref_16" href="#note_16"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">16</span></span></a> If they were
+not there, the Sons of Fire could not have the consciousness
+described above. They behold the events
+on Saturn with a consciousness which makes it possible
+for them to convey these events as pictures
+to the Sons of Fire. They themselves forego all the
+advantages which might accrue to them from contemplating
+events on Saturn; they renounce all joys
+and pleasures; they give up all these in order that
+the Sons of Fire may come into possession of them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A new period of Saturn's existence succeeds these
+occurrences. Something else is added to the play
+of light. If what here presents itself to clairvoyant
+perception be reported, it may seem an absurdity to
+many. Within Saturn, intermingled sensations of
+taste seem to be surging. Sweet, bitter, sour, etc.,
+are perceived throughout the interior of Saturn;
+<span class="tei tei-pb" id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a>
+while without, in cosmic space, all this expresses itself
+as tone, as a kind of music.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the course of these processes there are again
+certain beings who find it possible to develop activity
+on Saturn. These are the <span class="tei tei-q">“Sons of Twilight, or
+Life.”</span><a id="noteref_17" name="noteref_17" href="#note_17"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">17</span></span></a> They enter into reciprocal action with the
+forces of taste surging up and down within Saturn.
+By this means their etheric or vital body attains a
+state of such activity that it may be called a kind of
+metabolism. They bring life into the interior of
+Saturn. Hence processes of nutrition and excretion
+take place. This inner life makes it possible
+for yet other beings to come into the planet, the
+<span class="tei tei-q">“Lords of Harmony.”</span><a id="noteref_18" name="noteref_18" href="#note_18"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">18</span></span></a> They bestow a dim kind of
+consciousness on the Sons of Life, which is even
+more vague and dim than the dream-consciousness
+of contemporary man. It is of the kind that now
+comes to man in dreamless sleep, and is, indeed,
+of such a low order that it does not, so to speak,
+<span class="tei tei-q">“enter into his consciousness.”</span> Yet it is there. It
+differs from waking consciousness in degree and also
+in its nature. Plants, too, have this dreamless-sleep
+consciousness at the present time. Even though it
+does not bring about any perceptions of an external
+world, in the human sense of the word, yet it regulates
+the life processes and brings them into harmony
+with the processes of the outer world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This adjustment cannot be perceived by the Sons
+of Life at the stage of Saturn's evolution now being
+<span class="tei tei-pb" id="page134">[pg 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a>
+described; but the Lords of Harmony perceive it,
+and therefore it is they who really do the adjusting.
+All this life is enacted within the human phantoms
+already described. To clairvoyant vision they consequently
+appear animated; yet their life is only a
+semblance of life. It is the life of the <span class="tei tei-q">“Sons of
+Life,”</span> who, so to speak, make use of the human
+phantoms in order to manifest themselves.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let us now turn our attention to the human phantoms
+with their semblance of life. During the Saturn
+period described, their form is constantly
+changing. Sometimes they bear one aspect, sometimes
+another. In the further course of evolution,
+their forms become more definite, and occasionally
+permanent. This is due to their becoming interpenetrated
+by the action of the Spirits described at
+the beginning of the Saturn evolution,—the Lords of
+Will (the Thrones). The consequence is that the
+human phantom itself is endowed with the simplest,
+dullest form of consciousness. This must be thought
+of as still duller than the consciousness of dreamless
+sleep. Under present conditions, minerals have that
+consciousness. It brings the inner being into harmony
+with the outer physical world. On Saturn it
+is the Lords of Will who regulate that harmony.
+And thus man appears as a copy of the Saturn life
+itself. That life which is on a large scale on Saturn,
+is at this stage on a small scale in man. Thus
+the first germ is prepared for that which is still only
+a germ in contemporary man the <span class="tei tei-q">“Spirit-Man”</span>
+(Atma). This dull human will (within Saturn) is
+<span class="tei tei-pb" id="page135">[pg 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a>
+manifested to clairvoyant faculty by effects which
+may be compared with odours. Outside in celestial
+space, there is a manifestation like that of a personality,
+which however is not directed by an inner
+ego but is regulated from without, like a machine.
+Those who regulate it are the Lords of Will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It will become evident, from a survey of the foregoing,
+that starting from the previously described
+middle period of the Saturn evolution, the following
+steps of that evolution can be characterized by comparing
+their effects with the sense-perceptions of
+the present time. It might be said that the Saturn
+evolution manifests as heat; then a play of light is
+added; then an appearance of taste and sound;
+finally something emerges which manifests within
+the interior of Saturn as sensations of smell, and
+without, as a human ego acting mechanically.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What have the Saturn revelations to say about
+what preceded the heat condition? Now this is something
+that cannot be compared with anything accessible
+to outer sense-perception. A state of things precedes
+the heat condition, which contemporary man
+experiences only in his inner being. When he gives
+himself up to ideas which he forms in his own soul,
+without having any inducement brought to bear on
+him by an external impression, then he has something
+within himself which cannot be perceived by
+any physical sense, but is only accessible to the perception
+of the higher clairvoyant vision. Manifestations
+precede the heat condition of Saturn, which
+can only be perceived by a clairvoyant. Three such
+<span class="tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a>
+conditions may be mentioned: pure psychic warmth,
+not outwardly perceptible; pure spiritual light,
+which is outward darkness; and lastly, something
+of a spiritual essence which is complete in
+itself, and needs no outer being in order to become
+self-conscious. Pure, inner heat accompanies the
+appearance of the Lords of Motion; pure, spiritual
+light, that of the Lords of Wisdom; pure inner being
+is linked with the first emanation of the Lords of
+Will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus, with the appearance of heat on Saturn, our
+evolution comes forth out of the inner life of pure
+spirituality into outwardly manifested existence.
+It will be particularly difficult for present-day consciousness
+to accept this, if it must be said in addition
+that at the same time, with the advent of the
+Saturn heat condition, what we call <span class="tei tei-q">“Time”</span> also
+makes its first appearance. That is to say, the
+previous conditions have nothing to do with time.
+They belong to that sphere which may be called, in
+occult science, <span class="tei tei-q">“duration.”</span> Consequently, everything
+that is said in this book about the conditions
+existing in the <span class="tei tei-q">“Sphere of Duration”</span> must be understood
+in such a way that when expressions referring
+to time conditions are used, they are only to be
+accepted for the sake of comparison and explanation.
+That which, in a certain sense, precedes
+<span class="tei tei-q">“time,”</span> can be expressed in human language only
+by terms which imply the idea of time. Even if we
+are aware that the first, second, and third Saturn
+conditions were not enacted <span class="tei tei-q">“one after the other,”</span>
+<span class="tei tei-pb" id="page137">[pg 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a>
+in the present sense of the word, yet we cannot do
+otherwise than describe them one after the other.
+Indeed, in spite of their duration or coexistence in
+time, they are so dependent on one another that this
+very dependence may be compared with sequence,
+in time.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This indication of the first conditions of evolution
+on Saturn also throws light on any further
+questions that may be asked as to the origin of those
+conditions. From the purely intellectual point of
+view, it is, of course, quite possible, when dealing
+with the source of anything, to inquire after <span class="tei tei-q">“the
+source of the source.”</span> But in the face of facts,
+this is not possible. A comparison, however, will
+help us to realize this. If we find ruts on a road
+we may ask, <span class="tei tei-q">“To what are they due?”</span> And the
+reply may be, <span class="tei tei-q">“To a carriage.”</span> It may further
+be asked: <span class="tei tei-q">“Whence did the carriage come? Whither
+is it going?”</span> An answer founded on fact is again
+possible. We may then proceed to ask, <span class="tei tei-q">“Who occupied
+the carriage? What purpose had the person
+in using it? What was he, or she, doing?”</span> At last,
+however, we shall reach a point at which inquiry by
+means of facts finds its natural limit; and on inquiring
+further we get away from the original questions.
+We only continue the inquiry mechanically, as it
+were.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In such matters as the one brought forward as
+a comparison, it is easy to see where facts demand
+the end of the inquiry. It is not so evident when we
+are face to face with great cosmic questions. But
+<span class="tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" id="Pg138" class="tei tei-anchor"></a>
+as the result of really exact observation, it will nevertheless
+be seen that all inquiry as to origins must
+come to an end at the Saturn condition portrayed
+above. For we have reached a region in which beings
+and events are no longer justified by that from
+which they proceed, but by themselves.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As a result of the Saturn evolution it appears that
+the human germ developed up to a certain point.
+It attained the low, dim state of consciousness described
+above. We must not imagine that its evolution
+does not begin until the last of the Saturn
+stages. The Lords of Will carry on their work
+through all conditions. Only the result is most striking
+to clairvoyant perception in the last period.
+There is nothing like a fixed boundary between the
+activities of the several groups of beings. If it is
+said that the Lords of Will work first, then the Lords
+of Wisdom, and so on, it is not meant that they are
+working only at that time. They are working all
+through the Saturn evolution; only their activity
+can best be observed during the periods specified.
+The several groups have, as it were, the leadership
+at those times.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus the whole Saturn evolution appears as a
+working out of what streamed forth from the Lords
+of Will through the Lords of Wisdom, Motion, Form,
+and the rest. Through this process those spiritual
+beings themselves experience evolution. For instance,
+after they have received their life reflected
+back from Saturn, the Lords of Wisdom stand on a
+different level than before. The result of that activity
+<span class="tei tei-pb" id="page139">[pg 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a>
+exalts the faculties of their own being. The
+consequence is that, on the completion of such activity,
+something similar to human sleep comes upon
+them. To their periods of activity in connection with
+Saturn succeed other periods, during which they
+live, as it were, in other worlds. At these times
+their activity is withdrawn from Saturn. On this
+account clairvoyant perception sees an ascent and a
+descent in the Saturn evolution that has been described.
+The ascent lasts until the formation of the
+heat condition. Then, with the play of light, the
+ebb-tide sets in. When the human phantoms have
+assumed form through the Lords of Will, the spiritual
+beings have also gradually withdrawn themselves.
+The Saturn evolution dies away; as a phase
+of evolution, it disappears. A kind of resting pause
+occurs.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The human germ at the same time enters upon
+a state of dissolution; not, however, a state in which
+it passes away, but one like that of a plant seed,
+resting in the earth in order that it may ripen into a
+new plant. Thus the human germ reposes, until a
+new awakening, in the depth of the cosmos. And by
+the time the moment of awakening has arrived, the
+spiritual beings described above have acquired, under
+other conditions, the faculties by means of which
+they can further advance the human germ. The
+Lords of Wisdom have, in their etheric body, gained
+the faculty not only of enjoying the reflection of life
+as they did on Saturn, but of pouring life forth from
+themselves, and endowing other beings with it. The
+<span class="tei tei-pb" id="page140">[pg 140]</span><a name="Pg140" id="Pg140" class="tei tei-anchor"></a>
+Lords of Motion are now as far advanced as were
+the Lords of Wisdom on Saturn. Then the lowest
+principle of their being was the astral body; they
+now possess an etheric, or vital body; and in a corresponding
+degree the other spiritual beings have
+reached a further stage of evolution. All these spiritual
+beings are therefore able to work at the further
+evolution of the human germ in a different way than
+on Saturn.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the human germ was dissolved at the end of
+the Saturn evolution. In order that the more highly
+evolved spirit-beings might resume their work where
+they had left it off, the human germ must once more
+briefly recapitulate the stages through which it had
+passed on Saturn. This, in fact, is what appears
+to clairvoyant faculties of perception. The human
+germ comes forth out of its retirement and begins
+to develop by its own ability, by means of the forces
+which had been implanted within it on Saturn. It
+comes forth out of the darkness as a <span class="tei tei-q">“being of
+Will,”</span> and assumes the appearance of life, of soul
+qualities, etc., up to that mechanical manifestation
+of personality which it possessed at the end of the
+Saturn evolution.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The second of the great periods of evolution that
+have been mentioned, the <span class="tei tei-q">“Sun period,”</span> effects the
+raising of man's being to a higher stage of consciousness
+than that which it had attained on Saturn.
+Compared with man's present state of consciousness,
+the Sun condition might certainly be
+<span class="tei tei-pb" id="page141">[pg 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a>
+termed <span class="tei tei-q">“unconsciousness.”</span> For it is approximately
+that condition which contemporary man experiences
+during absolutely dreamless sleep. Or it might
+be compared to the low degree of consciousness in
+which our vegetable world now slumbers. For occult
+science there is no such thing as unconsciousness,
+but only different degrees of consciousness. Everything
+in the world is conscious.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the course of the Sun evolution, the human being
+attains a higher degree of consciousness through the
+incorporation within it of the etheric, or vital body.
+Before this can take place the Saturn conditions
+must be recapitulated in the manner described above.
+This recapitulation has quite a definite meaning.
+That is to say, when the period of rest which was
+spoken of in the foregoing statement has come to
+an end, that which was formerly Saturn issues forth,
+out of <span class="tei tei-q">“cosmic sleep,”</span> as a new celestial body, the
+Sun. But the conditions of evolution have meanwhile
+changed. The spiritual beings, whose activity
+on behalf of Saturn we have portrayed, have
+progressed onward into different conditions. Yet
+at first the human germ appears on the newly formed
+Sun in the form it possessed on Saturn. It has
+first of all so to transform the various stages of
+evolution through which it has passed on Saturn
+that they may suit the new conditions on the Sun.
+Consequently, the sun epoch begins with a recapitulation
+of the occurrences on Saturn, adjusted to
+the changed conditions of Sun life. Now when the
+human being has advanced so far that the stage of
+<span class="tei tei-pb" id="page142">[pg 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a>
+evolution it reached on Saturn has been adapted to
+the Sun conditions, the Lords of Wisdom already
+mentioned, begin to let the etheric, or vital body,
+pour into the physical body. The higher stage which
+man reaches on the Sun may therefore be characterized
+in this way: the physical body, already formed
+in the germ-state on Saturn, is raised to a second
+stage of perfection by becoming the vehicle of an
+etheric or vital body. This last-named etheric body
+attains its first degree of perfection on its own account
+during the Sun evolution. In order, however,
+that the second degree of perfection for the physical
+and the first for the etheric body may be reached, the
+intervention of still other spirit-beings is necessary
+during the further course of the Sun life, in a similar
+manner to that which has been described as taking
+place during the Saturn stage.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the Lords of Wisdom begin to stream forth
+their etheric body, the Sun, previously dark, begins
+to shine. At the same time the first appearances of
+inner activity are seen in the human germ; life
+has begun. What had to be described as a semblance
+of life on Saturn now becomes actual life.
+The influx lasts for a certain time, at the end of
+which an important change for the human germ sets
+in—that is to say, it organizes itself into two parts.
+Whereas up to this point the physical and etheric
+bodies formed an intimately connected whole, the
+physical body now begins to detach itself as a separate
+part. Yet even that separated physical body
+is still pervaded by the etheric body. Therefore we
+<span class="tei tei-pb" id="page143">[pg 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a>
+have now to do with a human being composed of
+two principles. One portion is a physical body permeated
+by an etheric body; the other is an etheric
+body and nothing else. This separation comes to
+pass, however, during a period of rest in the Sun
+life. During this pause the shining, which had begun
+to appear, dies away. The separation takes
+place during a <span class="tei tei-q">“cosmic night,”</span> as it were. Yet this
+interval of rest is much shorter than the one between
+the Saturn and Sun evolutions mentioned above.
+At the expiration of the rest period the Lords of
+Wisdom work for a while on the two-fold being of
+man, just as they had previously done on the undivided
+being. Then the Lords of Motion begin their
+activity. They cause their own astral body to
+stream through the human etheric body. By this
+means man acquires the capacity for executing certain
+inner movements in the physical body. These
+movements may be compared with those of sap in
+a plant of our own time.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Saturn body consisted exclusively of heat
+substance. During the Sun evolution that heat substance
+is condensed into a state which may be compared
+with that of our present-day gas or steam.
+In occult science <span class="tei tei-q">“air”</span> is the name ordinarily used
+for this condition. The first beginnings of such a
+state are seen after the Lords of Motion have begun
+their activity. The following spectacle is presented
+to clairvoyant consciousness. Within the heat substance
+there appears something like delicate formations
+which are set in rythmic motion by the forces
+<span class="tei tei-pb" id="page144">[pg 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a>
+of the etheric body. These formations represent the
+human physical body at the stage of evolution now
+attained by it. They are permeated through and
+through with heat, and are also wrapped, as it were,
+in a heat envelope. From a physical point of view,
+man's nature may now be said to be composed of
+heat structures with air forms embedded in them—the
+latter in regular motion. Hence, if we wish to
+retain the foregoing comparison with a plant of the
+present day, we must remember that it is not a solid
+plant organism which we have to consider, but an
+air or gas form,<a id="noteref_19" name="noteref_19" href="#note_19"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">19</span></span></a> the movements of which may be
+compared with the circulation of the sap in plants
+of to-day.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The evolution thus indicated continues. After a
+certain time another interval of rest sets in; after
+this the Lords of Motion go on working until their
+activity is supplemented by that of the Lords of
+Form. The effect of the latter is that the gas structures,
+which before were constantly changing, now
+assume lasting form. This, too, happens because
+the Lords of Form cause their forces to flow in and
+out of the human etheric body. When the Lords
+of Motion alone were acting on the gaseous organisms,
+these were in perpetual motion, not keeping
+their form for an instant. Now, however, they temporarily
+assume distinguishable shapes. Again,
+after a certain period, there occurs a time of rest;
+and then once more the Lords of Form continue
+<span class="tei tei-pb" id="page145">[pg 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a>
+their activity. But the conditions within the Sun
+evolution are now entirely changed. For the point
+has been reached when the Sun evolution has attained
+its zenith. This is the time at which the
+Lords of Personality, who attained their human
+stage on Saturn, ascend to a higher degree of perfection.
+They advance beyond the human stage;
+they attain a form of consciousness which contemporary
+man does not yet possess in his normal
+course of development on the earth. He will acquire
+it when the earth—the fourth of the planetary
+stages of evolution—has reached its goal and has
+entered upon the next planetary period. Then man
+will not only perceive around him what his present
+physical senses enable him to apprehend, but he will
+be able to see in images the inner psychic conditions
+of the beings surrounding him. He will have a
+(clairvoyant) picture-consciousness, although retaining
+complete self-consciousness. There will be
+nothing dream-like or vague in his clairvoyance, but
+he will perceive what is psychic, in pictures certainly,
+but in such a way that these images will be the
+expression of realities, as physical colours and
+sounds are now. Man, at present, can attain to this
+degree of clairvoyance only through occult training,
+which will be treated later in this book.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now this clairvoyance is attained by the Sons of
+Personality, as a gift of their normal evolution, midway
+in the Sun period; and it is just on this account
+that they become capable of acting on the
+newly formed etheric body of man during the Sun
+<span class="tei tei-pb" id="page146">[pg 146]</span><a name="Pg146" id="Pg146" class="tei tei-anchor"></a>
+evolution, in a way similar to that in which they
+acted on the physical body on Saturn. Just as there
+the heat reflected their own personality back to
+them, so do the gaseous organisms now reflect back
+to them, in gleams of light, the images of their clairvoyant
+consciousness. They clairvoyantly behold
+what is taking place on the Sun. And this vision
+is by no means mere observation; it is as though
+something of the force which mortals call love made
+itself felt in the images which stream forth from the
+Sun. If a clairvoyant looks more closely, he will
+find the cause of this phenomenon. Exalted beings
+have blended their activity with the light that is
+being radiated from the Sun. They are the Lords
+of Love (the Christian Seraphim) already mentioned.
+Henceforth they act, together with the Sons
+of Personality, on the human etheric, or vital body.
+By means of that activity the etheric body advances
+a step farther along its path of evolution. It acquires
+the capacity not only of transforming the
+gaseous forms within it, but of so elaborating them
+that the first indications of a propagation of living
+human beings appear. Emanations, so to speak,
+are driven out (as though exuded) from the gaseous
+organisms that take on shapes resembling their
+mother-forms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In order to describe the further course of the
+Sun evolution, reference must be made to a fact in
+the formation of worlds which is of the greatest
+possible significance. It is this,—that by no means
+every being attains the goal of its evolution in the
+<span class="tei tei-pb" id="page147">[pg 147]</span><a name="Pg147" id="Pg147" class="tei tei-anchor"></a>
+course of one epoch; there are some that fall short
+of that goal. Thus, during the Saturn evolution, not
+all of the Sons of Personality actually reached the
+human stage for which, as described above, they
+were destined; and just as little did all the physical
+human bodies, developed on Saturn, attain the degree
+of maturity which qualifies them to become
+vehicles of an independent etheric body on the Sun.
+The consequence is that beings and organisms are
+present on the Sun which are not in harmony with
+their environment. These must now make up, during
+the Sun evolution, for what they failed to attain
+on Saturn. The following may, therefore, be clairvoyantly
+observed during the Sun period. When
+the Lords of Wisdom begin their pouring in of the
+etheric body, the Sun body is to some extent darkened.
+Structures are mingled with it which, properly
+speaking, belong to Saturn. They are heat
+organisms which are not able to condense themselves
+into air in the proper manner. These are the human
+beings left behind in the Saturn stage. They are
+not able to become vehicles of a normally developed
+etheric body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the heat substance of Saturn, which has thus
+been left behind, splits into two parts on the Sun.
+One part is absorbed, as it were, by human bodies,
+and henceforward forms a kind of lower nature
+within man's being. Thus something, which really
+corresponds to the Saturn stage, is incorporated in
+the bodily part of man on the Sun. Now just as the
+Saturn body of man made it possible for the Sons
+<span class="tei tei-pb" id="page148">[pg 148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a>
+of Personality to raise themselves to the human
+stage, the Saturn part of man performs the same
+office on the Sun for the Sons of Fire. They raise
+themselves to the human stage by letting their forces
+flow in and out of the Saturn part of man, as did the
+Sons of Personality on Saturn.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This also happens during the middle period of the
+Sun evolution. The Saturn part of the human being
+is then so far matured that with its help the Sons
+of Fire (Archangeloi) are able to pass through their
+human stage. Another part of the Saturnian heat
+substance becomes detached and attains an independent
+existence alongside of and among the human
+beings on the Sun. This forms a second kingdom
+by the side of the human kingdom, a kingdom which
+develops on the Sun only a perfectly independent
+physical body, like a heat body. In consequence of
+this, the fully evolved Sons of Personality are not
+able to direct their activity toward any independent
+etheric body in the manner before described. But
+there were also certain Sons of Personality left behind
+at the Saturn stage who fell short of the human
+stage. A bond of attraction exists between them
+and the second Sun kingdom which has become independent.
+They must now act toward the backward
+kingdom on the Sun as their advanced brethren
+did on Saturn in regard to human beings. The
+latter had only their physical body perfected here.
+But there is no possibility on the Sun for such a
+work on the part of the backward Sons of Personality.
+They therefore separate themselves from the
+<span class="tei tei-pb" id="page149">[pg 149]</span><a name="Pg149" id="Pg149" class="tei tei-anchor"></a>
+Sun body, and form an independent celestial body
+outside it. This body, accordingly, withdraws from
+the Sun, and from it the backward Sons of Personality
+act on the beings of the second Sun kingdom
+which have been described. In this way two world-organisms
+have been formed out of the one which
+was previously Saturn. The Sun has now in its environment
+a second celestial body, one which exhibits
+a kind of re-birth of Saturn, a new Saturn. From
+this Saturn the character of personality is conferred
+on the second Sun kingdom. Therefore within this
+kingdom we have to do with beings which have no
+personality on the Sun itself. Yet they reflect back
+to the Sons of Personality on the new Saturn the
+special personality of those spirits. Clairvoyant
+consciousness is able to observe among the human
+beings on the Sun, heat forces which act upon the
+regular course of Sun evolution, and in which the
+sway of the spirits described as belonging to the new
+Saturn is to be seen.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We notice the following facts about man's being
+during the middle period of the Sun evolution. It
+is divided into a physical body and an etheric body.
+Within these the activity of the advanced Sons of
+Personality plays, conjointly with that of the Lords
+of Love. Now part of the backward Saturn nature
+is mingled with the physical body. In this plays the
+activity of the Sons of Fire. We now see in everything
+which the Sons of Fire effect on the backward
+Saturn nature, the forerunners of the present human
+sense-organs. It has been shown how these Sons
+<span class="tei tei-pb" id="page150">[pg 150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a>
+of Fire were already at work on the elaboration of
+the sense-germs in the heat substance on Saturn.
+The first outline of the present human glands is to
+be recognized in what is accomplished by the Sons
+of Personality conjointly with the Lords of Love
+(Seraphim).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the above described is not the whole of the
+activity of the Sons of Personality dwelling on the
+new Saturn. They not only extend their activity
+to the second Sun kingdom mentioned above, but
+they also establish a kind of connection between that
+kingdom and the human senses. The heat substances
+of this kingdom flow in and out of the germs
+of the human sense-organs. By this means the human
+being on the Sun acquires a kind of perception
+of the lower kingdom situated outside him. That
+perception is naturally a dim one, closely corresponding
+to the dull Saturn-consciousness previously
+described. And it consists essentially of varied
+heat effects.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Everything here described as taking place in the
+middle of the Sun evolution continues for a certain
+definite period. Then a time of rest again occurs.
+After that, things continue for a while in the same
+manner up to a certain point of evolution, at which
+the human etheric body is so far matured that a
+united action of the Sons of Life (Angeloi) and
+the Lords of Harmony (Cherubim) can set in. To
+clairvoyant consciousness, certain manifestations
+now appear within man's being, which may be
+compared with perceptions of taste, and which are
+<span class="tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151" class="tei tei-anchor"></a>
+made known externally as sounds. A similar thing
+has already been stated about the Saturn evolution.
+But here on the Sun the processes relating to human
+beings are more from within and are full of
+more independent life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Sons of Life thereby acquire that dim picture-consciousness
+which the Sons of Fire had already attained
+on Saturn. In this the Lords of Harmony
+are their helpers. They really behold clairvoyantly
+what is now being enacted within the Sun evolution;
+only they give up all the results of that contemplation,
+and the enjoyment of those revelations of Wisdom
+that arise from it, and allow them to stream,
+like splendid visions of enchantment, into the dream-like
+consciousness of the Sons of Life. The latter
+again work these pictures of their visions into the
+etheric body of man, so that it attains higher and
+higher stages of development.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Again an interval of rest ensues, again everything
+is awakened from <span class="tei tei-q">“cosmic sleep”</span>; and after further
+lapse of time the human being is sufficiently advanced
+to use its own forces. These forces are the
+same that were poured forth into man's being by the
+<span class="tei tei-q">“Thrones”</span> during the latter part of the Saturn
+period. This human being now evolves an inner life,
+which, in its manifestation to clairvoyant consciousness,
+may be compared with an inner perception of
+smell. But outside, in the direction of celestial
+space, man's being is manifested as a personality,
+though not one directed by an inner ego. It appears
+more like a plant with the character of a personality.
+<span class="tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a>
+It has been stated that at the end of the
+Saturn evolution personality is manifested somewhat
+machine like. And just as then, the first germ
+was developed of that which still remains a germ in
+contemporary man,—the Spirit-Man (Atma),—so at
+this point there is formed a similar first germ of the
+Life-Spirit (Budhi).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When all this has continued for some time, an
+interval of rest again occurs. Following this, as in
+previous instances, the activity of the human being
+is resumed for a while. Then conditions commence,
+which mark a new intervention of the Lords of Wisdom.
+By its means human nature becomes capable
+of feeling the first traces of sympathy and antipathy
+for its environment. In all this there is still
+no real sensation but only a premonition of sensation.
+For the inner life-activity, which might be
+characterized in its manifestation as perception of
+smell, is revealed externally as a kind of primitive
+language. If the human being is inwardly conscious
+of a useful smell—or taste, or glitter,—it is manifested
+outwardly by a sound; and the same thing
+happens, in a corresponding way, with an inwardly
+uncongenial perception. Through all the events described,
+the real meaning of the Sun evolution for
+the human being is indicated. The human being has
+reached a higher stage of consciousness than that of
+the Saturn period. It is the consciousness of sleep.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After a time, the point of evolution is also
+reached at which the higher beings connected with
+the Sun stage must pass into other spheres in order
+<span class="tei tei-pb" id="page153">[pg 153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a>
+to work out that with which they have endowed
+themselves by their work on the human being. A
+long period of rest sets in, one similar to that between
+the Saturn and Sun evolutions. Everything
+that has been perfected on the Sun passes into a
+condition which may be compared with that of a
+plant when its powers of growth are resting in the
+seed. But just as those powers of growth appear
+again in a new plant, so does everything that was
+living on the Sun come forth again, after the period
+of rest, from the cosmic depths, to begin a new
+planetary existence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The meaning of such a term of rest, or <span class="tei tei-q">“cosmic
+sleep,”</span> will readily be understood if we will only
+direct our spiritual vision to one of the orders of
+beings already mentioned, for instance, to the Lords
+of Wisdom. They were not far enough evolved on
+Saturn to be able to ray forth an etheric body from
+themselves. They were only prepared for this after
+they had gone through their experiences on Saturn.
+During the rest (Pralaya) they transform into actual
+capacity what has been previously only prepared
+within them. Thus on the Sun they are
+evolved far enough to pour forth life from themselves,
+and to endow the human being with an etheric
+body of its own.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After the interval of rest, that which had previously
+been the Sun comes forth again out of the
+<span class="tei tei-q">“cosmic sleep.”</span> That is, it again becomes perceptible
+to the clairvoyant faculties which had been able
+<span class="tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a>
+to observe it before, but had lost sight of it during
+the resting period. There are now two points to be
+observed with regard to the newly appearing planetary
+organism, which may, in occult science, be denoted
+the <span class="tei tei-q">“Moon”</span> (and this must not be confused
+with that portion of it which is now the earth's
+moon). In the first place, that which had detached
+itself during the Sun period as a <span class="tei tei-q">“new Saturn”</span> is
+once more within the new planetary body. This
+Saturn has therefore been again united with the Sun
+during the term of rest. Everything which was in
+the original Saturn reappears at first as one world-organism.
+Secondly, the human etheric bodies
+which had been formed on the Sun have been absorbed,
+during the resting period, by that which constitutes
+the spiritual sheath of the planet. At this
+point of time, therefore, they do not make their appearance
+united with the corresponding physical human
+bodies, but these latter at first appear separately.
+They contain everything which had been gained
+for them on Saturn and the Sun, but they are without
+the etheric, or vital body. Indeed, they cannot
+incorporate that etheric body within themselves immediately,
+for it has also been passing, during the
+period of rest, through an evolution with which they
+are not yet harmonized.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What occurs at the beginning of the Moon evolution,
+in order to bring about this adjustment, is,
+first of all, another recapitulation of the Saturnian
+events. The physical part of man passes once more
+through the stages of the Saturn evolution, but
+<span class="tei tei-pb" id="page155">[pg 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a>
+under greatly altered circumstances. On Saturn
+there were only the forces of a heat body at work
+within him; now there are also those of the gas body
+that has been elaborated. These latter forces do not,
+however, appear quite at the beginning of the Moon
+evolution. Then everything appears as though
+man's being were composed only of heat substance,
+and as though the gas forces were lying dormant
+within that substance. Then comes a time when the
+first indications of these forces make their appearance;
+and lastly, in the latest period of the Saturn
+recapitulation, man's being has the same appearance
+as during the animated period of his Sun
+existence. Yet, all life still proves to be but a
+semblance of life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Next occurs a period of rest similar to the short
+periods of rest of the Sun evolution. Then the pouring
+in of the etheric body, for which the physical
+body has now become ripe, begins anew. As in the
+case of the recapitulation of Saturn, this influx takes
+place in three distinct periods. During the second
+of these, man's being is so far adjusted to the new
+Moon conditions that the Lords of Motion are able
+to bring into play the faculty they have acquired.
+This faculty consists in pouring the astral body out
+of their own being into man's being. They prepared
+themselves for this work during the Sun evolution,
+and during the time of rest between the Sun and
+Moon they transformed what had been prepared into
+the faculty alluded to. This influx lasts for a while,
+then one of the shorter intervals of rest sets in.
+<span class="tei tei-pb" id="page156">[pg 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a>
+After that the influx continues until the Lords of
+Form begin their activity. In consequence of this
+pouring of the astral body into the human being
+by the Lords of Motion, man acquires his first
+psychic qualities. He begins to develop sensations
+in connection with the processes which take place
+within, through the possession of an etheric body,
+and which during the Sun evolution were still of a
+plant-like nature; these processes now give him sensations
+of pleasure and displeasure. But it is
+nothing more than a constant inner ebb and flow of
+such pleasure and displeasure, until the Lords of
+Form intervene. Then these changing feelings are
+so transformed that there appear in man's being
+what may be regarded as the first signs of wish or
+desire. The human being strives after a repetition
+of what has once caused pleasure, and tries to avoid
+what has been felt as antipathetic. However, since
+the Lords of Form do not give up their own nature
+to the human being, but merely let their forces
+stream in and out, desire is wanting in depth of feeling
+and independence. It is directed by the Lords
+of Form, and has an instinctive character.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The human physical body on Saturn was a heat
+body; on the Sun a condensation into the gaseous
+state, or into <span class="tei tei-q">“air,”</span> has taken place. Now, as during
+the Moon evolution, the astral element is rayed
+into the physical part, which at a definite moment attains
+a further degree of condensation and arrives at
+a state which may be compared with that of a liquid
+substance of today. In accordance with the usage
+<span class="tei tei-pb" id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a>
+of occult science this state may be called <span class="tei tei-q">“water.”</span>
+By water, is not meant only the water we now have,
+but this term applies to every liquid form in existence.
+The physical human body now gradually assumes
+a form composed of three kinds of material
+structures. The densest is a <span class="tei tei-q">“water body”</span>; through
+this flow air currents; and all of this again is permeated
+by manifestations of warmth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now all the organisms do not attain full, adequate
+maturity during the Sun stage. Therefore there are
+organisms to be found on the Moon which are only at
+the Saturn stage, and others which have only reached
+the Sun stage. In this way two other kingdoms arise
+by the side of the normally evolved human kingdom.
+One consists of beings which have stopped short at
+the Saturn stage, and therefore have only a physical
+body, which even on the Moon is not yet able to become
+the vehicle of an independent etheric body.
+This is the lowest of the Moon kingdoms. A second
+consists of beings which have been left behind at
+the Sun stage, and which therefore do not mature
+sufficiently on the Moon to take on an independent
+astral body. These form a kingdom between the
+one just mentioned and the regularly developed human
+kingdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But there is still something else taking place: The
+substances containing only heat forces and those containing
+only air forces, permeate these human
+beings. Thus it happens that the latter have within
+them on the Moon both a Saturnian and a solar nature.
+In this way a kind of cleavage has taken place
+<span class="tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a>
+in human nature; and by means of this cleavage,
+something very momentous is called forth within
+the Moon evolution after the activity of the Lords of
+Form has begun. The first evidences of a cleavage
+in the cosmic body of the Moon becomes then apparent.
+One part of its substances and beings separates
+from the other; two heavenly bodies are
+formed out of one. One of these becomes the abode
+of certain higher beings who were previously more
+closely connected with the undivided celestial body;
+while the other is occupied by human beings, the two
+lower kingdoms described above, and certain higher
+beings who did not pass over to the first celestial
+body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first heavenly body, with the higher beings,
+appears like a reborn but refined Sun; the other is
+really the new formation, the <span class="tei tei-q">“old Moon.”</span> The
+regenerated Sun, on going out, takes with it only
+<span class="tei tei-q">“heat”</span> and <span class="tei tei-q">“air”</span> from the substances which have
+been formed on the Moon; on what is left as the
+Moon there is the liquid condition as well as the
+other two substances. As a result of this separation
+the beings which have withdrawn with the newborn
+Sun are not, in the first place, hampered in their
+further evolution by the denser Moon beings. Thus
+they are able to continue their own progress without
+hindrance. But thus they attain just that much more
+power to act now upon the Moon beings from their
+Sun. And they in turn also acquire thereby new
+possibilities of evolution. Most important of all,
+the Lords of Form are still in union with them.
+<span class="tei tei-pb" id="page159">[pg 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a>
+These accentuate the passions and the desire-nature,
+and this expresses itself gradually also in a further
+condensation of the physical human body. What
+was previously nothing but liquid in that body assumes
+a densely viscous form; and the air-like and
+heat-like formations are correspondingly condensed.
+Similar processes take place in the two lower kingdoms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The result of the separation of the Moon-body
+from the Sun-body is that the former bears the same
+relation to the latter as the Saturn-body once did
+to the whole cosmic evolution surrounding it. The
+Saturn-sphere was formed out of the body of the
+<span class="tei tei-q">“Lords of Will”</span> (the Thrones). From out its substance
+emanated back into cosmic space everything
+which the above-mentioned spiritual beings in the
+environment of Saturn experienced. And this radiation
+by degrees awakened independent life, by
+means of the subsequent processes. All evolution is
+due to the fact that independent beings differentiate
+themselves from their environment, then this
+environment like a reflection stamps itself upon
+those differentiated beings who then evolve further
+independently. The Moon-body, having likewise
+separated from the Sun-body, reflects at first the
+life of the latter. If nothing further had then happened,
+the following cosmic process would have
+taken place: There would have been a Sun-body in
+which spiritual beings adapted to that body would
+have lived through their experiences in the elements
+of heat and air.
+</p>
+
+<span class="tei tei-pb" id="page160">[pg 160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Set over against this Sun-body would have been
+a Moon-body, in which other beings of like nature
+with the Sun-beings would have undergone their
+experiences in the conditions of heat, air, and water.
+The progress from the Sun-incarnation to that of
+the Moon would have consisted in the Sun-beings
+seeing their own life, as in a reflection of the events
+on the Moon. They would have thus been able to
+enjoy it, something which they were still incapable
+of doing during the Sun incarnation. But evolution
+did not remain at this stage. Something
+occurred which was of the deepest significance
+for all future evolution. Certain beings adapted
+to the Moon-body, take possession of the element
+of will (the heritage of the Thrones) which was
+at their disposal, and by its means develop a
+life of their own, which takes shape independently
+of the Sun-life. Alongside of those Moon experiences
+which are entirely under the influence of
+the Sun, there arise independent Moon experiences,
+and, at the same time, states of rebellion or mutiny
+against the Sun-beings. And the various kingdoms
+which had arisen on the Sun and Moon, first and
+foremost of which was the kingdom of man's ancestors,
+are drawn into these conditions. In this way the
+Moon-body contains within it, spiritually and materially,
+two kinds of life: one that is in inner union
+with the Sun-life, and another which has <span class="tei tei-q">“fallen
+away”</span> from it and goes its own way independently.
+This division into a twofold life appears in all subsequent
+events of the Moon incarnation.
+</p>
+
+<span class="tei tei-pb" id="page161">[pg 161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What presents itself to clairvoyant consciousness
+in this period of evolution may be realized from the
+following pictures. The whole basic mass of the
+Moon is formed of a semi-animated substance which
+at one time moves sluggishly, at another quickly.
+This is not yet a mineral mass like the rocks and constituents
+of the earth upon which present day humanity
+walks. We might call it a kingdom of plant-minerals,
+only we have to imagine that the main
+body of the Moon consists wholly of this plant-mineral
+substance, as the earth today consists of rock,
+soil and other substances. Just as now we have
+towering masses of rock, so there were then harder
+portions embedded in the Moon's bulk; these may be
+compared with hard wooden structures or formations
+of horn; and as plants now arise out of mineral
+soil, so the surface of the Moon was covered and
+penetrated by the second kingdom, consisting of a
+kind of plant-animal. Their substance was softer
+than the general mass of the Moon, and more mobile.
+This kingdom extended over the other, like a viscous
+sea.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man himself at that time may be called animal-man.
+He had in his nature the component parts
+of the other two kingdoms; but his being was
+thoroughly interpenetrated by an etheric and an astral
+body, upon which the forces of higher beings
+worked, issuing from the severed Sun. His form was
+thus brought to greater perfection. While the Lords
+of Form were giving him a form which adapted
+him to Moon life, the Sun-Spirits were giving him
+<span class="tei tei-pb" id="page162">[pg 162]</span><a name="Pg162" id="Pg162" class="tei tei-anchor"></a>
+a nature which lifted him beyond that life. He had
+the power of ennobling his own nature with the
+faculties given him by these Spirits,—in fact, of
+raising what was akin to the lower kingdoms to a
+higher level.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Seen spiritually, the events now under consideration
+may be described in the following way. Man's
+ancestor had been brought to greater perfection by
+beings who had fallen away from the Sun kingdom.
+This improvement extended especially to everything
+that could be experienced in the element of water.
+Over that element the Sun-beings, who were rulers
+in the elements of heat and air, had less influence.
+The consequence of this was that in the organism of
+man's ancestor two kinds of beings manifested themselves.
+One part of the organism was wholly interpenetrated
+by the influences of the Sun-beings. In
+the other part, the rebellious Moon-beings were
+operative. Owing to this, the latter part was more
+independent than the former. In the former there
+could only arise states of consciousness in which the
+Sun-beings lived; in the latter there lived a kind of
+cosmic consciousness, such as was typical on Saturn,
+only now upon a higher level.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man's ancestor consequently felt himself to be an
+<span class="tei tei-q">“image of the universe,”</span> whereas his <span class="tei tei-q">“Sun-part”</span>
+felt itself to be only an <span class="tei tei-q">“image of the Sun.”</span> The two
+beings now came to a kind of conflict in man's nature.
+A settlement of this conflict was brought about
+by the influence of the Sun-beings, through which
+the material organism which made the independent
+<span class="tei tei-pb" id="page163">[pg 163]</span><a name="Pg163" id="Pg163" class="tei tei-anchor"></a>
+universal consciousness possible, was rendered frail
+and perishable. From time to time this part of the
+organism had to be thrown off. During and also some
+time after the separation, man's ancestor was a being
+wholly dependent on the Sun influence. His
+consciousness became less independent; he lived
+within it, entirely surrendered to Sun-life. Then
+the independent portion of the Moon was once more
+renewed. After some time this process was repeated.
+Thus man's ancestor lived on the Moon
+in alternating conditions of clearer and duller consciousness;
+and the alternation was accompanied by
+a change of his being in a material respect. From
+time to time he laid aside his Moon-body and resumed
+it later. Seen physically, great variety appears
+in the kingdoms of the Moon above mentioned.
+The mineral-plants, plant-animals and animal-men
+are differentiated into groups. This will be understood
+when it is borne in mind that as a result of
+certain organisms having been left behind at each
+of the earlier stages of evolution, forms possessing
+most varied qualities took physical shape. There
+are formations still retaining the qualities of the
+early Saturn period, others showing those of the
+middle period and again others of the closing period
+of Saturn. A similar statement is true of all the
+stages of the Sun evolution.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As organisms belonging to the evolving planet are
+left behind, so is it also with certain beings connected
+with that evolution. Through the progress of evolution
+up to the Moon period, different grades of
+<span class="tei tei-pb" id="page164">[pg 164]</span><a name="Pg164" id="Pg164" class="tei tei-anchor"></a>
+such beings have already arisen. There are the
+Sons of Personality who not even on the Sun have
+attained their human stage; but there are also others
+who then caught up with evolving humanity. A
+number of the Sons of Fire, who should have attained
+humanity on the Sun, fell behind. Now, just
+as during the Sun evolution certain of the Sons of
+Personality withdrew from the Sun and caused the
+reappearance of Saturn as a separate body, so it
+also happens that in the course of the Moon evolution
+the beings described above separate and form
+individual celestial bodies. So far we have mentioned
+only the separation into Sun and Moon; but
+for the reasons already given, other world-organisms
+detached themselves from the Moon-body,
+which made its appearance after the great interval
+between the Sun and Moon.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After a certain time we have a system of cosmic
+bodies the most advanced of which, as can easily
+be seen, must be called the New Sun. And just such
+a bond of attraction as was described above for the
+evolution as existing between the backward Saturn
+kingdom and the Sons of Personality on the new
+Saturn, is formed between each of these bodies and
+the corresponding Moon-beings. It would take us
+much too far to follow up in detail all the celestial
+bodies that come into existence. It must suffice to
+have pointed out the reason why a succession of
+them arises by degrees from the undivided world-organism
+which appears as Saturn at the beginning
+of human evolution.
+</p>
+
+<span class="tei tei-pb" id="page165">[pg 165]</span><a name="Pg165" id="Pg165" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After the intervention of the Lords of Form, on
+the Moon, evolution proceeds for a while in the manner
+described. At the end of this time there is again
+a pause. While it lasts, the coarser portions of
+the three Moon kingdoms are in a sort of resting
+state, but the finer parts, in particular the human
+astral body, extricate themselves from those coarser
+organisms. They reach a condition in which the
+higher forces of exalted Sun-beings are able to act
+upon them very powerfully. After the interval of
+rest they again interpenetrate those parts of man's
+being which are composed of the coarser substances.
+Because they received such powerful forces during
+the pause—in a free state—they are able to make
+those coarser substances ripe for the influence, after
+a certain time, of the Sons of Personality and the
+Sons of Fire, who have progressed normally.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the meantime these Sons of Personality have
+raised themselves to a level upon which they possess
+the <span class="tei tei-q">“consciousness of inspiration.”</span> Here they are
+not only able—as was the case with clairvoyant picture-consciousness—to
+observe the inner state of
+other beings in images, but to apprehend the inner
+nature itself of those beings, as though in a spiritual
+tone-language. But the Sons of Fire have risen to
+that height of consciousness possessed on the Sun by
+the Sons of Personality. Thus both kinds of spirits
+are able to influence the now more developed life
+of the human being. The Sons of Personality act
+on the astral body, the Sons of Fire on the etheric
+body of this human being. The astral body thereby
+<span class="tei tei-pb" id="page166">[pg 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a>
+acquires the character of personality. It now not
+only experiences pleasure and pain, but relates them
+to itself. It has not arrived at a complete ego-consciousness,
+that says to itself, <span class="tei tei-q">“I am here”</span>; but it
+feels itself upheld and protected by other beings in
+its environment. When looking, as it were, up to
+these, it is able to say, <span class="tei tei-q">“This, my environment, keeps
+me alive.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Sons of Fire now work upon the etheric body.
+Under their influence the movement of forces in that
+body becomes more and more an inner function of
+life. What then results finds physical expression in
+a circulation of fluids and in phenomena of growth.
+The gaseous substances have become condensed into
+liquid substances; we may speak of a kind of nutritive
+process, in the sense that what is received from
+without becomes transformed and elaborated within.
+Perhaps if we think of something intermediate
+between nutrition and respiration in the present
+meaning of the terms, we may get an idea of what
+then happened in this respect. The nutritive matter
+was drawn from the animal-plant kingdom by the
+human being. We must think of those animal-plants
+as floating or swimming—or even lightly attached in
+an element surrounding them, as the lower animals
+of the present time live in water, or land animals in
+air. Yet the element is neither water nor air in the
+present sense, but something midway between the
+two, a kind of thick vapour in which most heterogeneous
+substances move hither and thither, as
+though dissolved in currents flowing in all directions.
+</p>
+
+<span class="tei tei-pb" id="page167">[pg 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The animal-plants appear only as condensed regular
+forms of this element, often differing little physically
+from their environment. The process of
+respiration exists alongside of the process of nutrition.
+It is not as it is upon the earth, but like a
+drawing in and a streaming out of heat. To clairvoyant
+observation it is as though during those processes,
+organs opened and closed, through which a
+warming current passed in and out, and through
+which airy and watery substances were also carried
+in and out. And since man's nature at this stage
+of evolution already possesses an astral body,
+respiration and nutrition are accompanied by feelings,
+so that a sort of pleasure ensues when materials
+which promote the upbuilding of man's nature
+are taken in from without. Aversion is caused if injurious
+substances flow in, or even if they merely
+approach.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Just as during the Moon evolution the respiratory
+and the nutritive processes were closely connected,
+as has been described, so was the process of
+perception in close connection with reproduction.
+No immediate effect was produced on any of the
+senses by the things and beings in the environment
+of Moon humanity. Perception was, on the contrary,
+of such a nature that the presence of things
+and beings called up pictures in the dull, dreamy
+consciousness. These pictures were much more
+closely connected with the real nature of the environment
+than the present sense-perceptions, which record
+<span class="tei tei-pb" id="page168">[pg 168]</span><a name="Pg168" id="Pg168" class="tei tei-anchor"></a>
+in colour, sounds, smell etc., so to speak, only
+the outside of things and beings.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In order to get a clearer idea of the human consciousness
+on the Moon, let us imagine human beings
+immersed in the vaporous environment described
+above. Most varied processes take place in
+this vapour-element. Materials unite, substances
+break asunder one from the other; some parts become
+condensed, others rarified. All this happens
+in such a way that human beings do not see or hear
+anything of it directly, but it calls up pictures in
+their consciousness. These may be compared with
+the images of our present dream-consciousness, as
+for instance when an object falls to the ground, and
+a sleeping man does not discern what has really
+happened but perceives it in the form of a picture;
+let us say he thinks that a shot has been fired. However,
+the pictures in the Moon-consciousness are not
+arbitrary, as is the case with such dream-pictures;
+although they are symbols, not representations, yet
+they correspond with outer events. A definite outer
+event can call up only one definite picture. The
+Moon-being is therefore in a position to regulate
+his conduct by means of these pictures, as present-day
+man does by means of his perceptions. We must
+nevertheless be careful to notice that conduct, regulated
+by perception, is governed by choice whereas
+action, under the influence of the pictures we have
+described, takes place as if prompted by some dim
+instinct.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is by no means as though only outer physical
+<span class="tei tei-pb" id="page169">[pg 169]</span><a name="Pg169" id="Pg169" class="tei tei-anchor"></a>
+processes become perceptible through this picture-consciousness,
+but it is through the pictures that the
+spiritual beings, who rule behind the physical facts
+together with their activities, become likewise perceptible.
+Thus the Lords of Personality become visible,
+so to speak, in the phenomena of the animal-plant
+kingdom; the Sons of Fire appear behind and
+in the mineral-plant beings; and the Sons of Life
+appear as beings whom man is able to imagine unconnected
+with anything physical,—whom he sees, as
+it were, as etheric-psychic organisms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Though these pictures of the Moon-consciousness
+were not representations, only symbols of outer
+things, they nevertheless had a much more important
+effect on the inner nature of man than the
+images now caused by perception. They were able
+to set the whole inner being into motion and activity.
+The inner processes were moulded in conformity
+with them. They were genuine formative forces.
+Man's being became what those formative forces
+made it; it became, to a certain extent, a representation
+of the events of its consciousness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The further evolution progresses in this manner,
+the more it results in a deeply incisive change in
+man's being. The power issuing from the pictures
+in the consciousness gradually becomes unable to
+extend over the whole human bodily frame, which
+divides into two parts, or two natures. Members
+are formed subject to the shaping influence of the
+picture-consciousness, and they become to a great
+extent a copy of that life of imagination in the way
+<span class="tei tei-pb" id="page170">[pg 170]</span><a name="Pg170" id="Pg170" class="tei tei-anchor"></a>
+just described. Other organs escape such an influence.
+They are, as it were, too dense, too much
+determined by other laws, to conform themselves
+to the picture-consciousness. These organs withdraw
+from the human influence; but they come under
+another, that of the exalted Sun-beings themselves.
+A period of rest, however, is first seen to precede
+this stage of evolution. During this pause, the Sun-Spirits
+are gathering force to influence the Moon-beings
+under quite new circumstances.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After this term of rest, man's being is distinctly
+divided into two natures. One of these is withdrawn
+from the independent action of the picture-consciousness;
+it assumes a more definite form, and
+comes under the influence of forces which, though
+issuing from the Moon body, are only called forth
+there through the influence of the Sun-beings. This
+part of the human being shares more and more in
+the life which is stimulated by the Sun: the other
+part rises, like a kind of head, out of the first one. It
+is flexible, can move itself, and takes shape in conformity
+with the life of dull human consciousness.
+Yet the two parts are closely connected with each
+other; they send one another their vital fluids, and
+members extend from one into the other.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+An important harmony is now attained by the
+working out, during the time in which all this happened,
+of such a relation between the Sun and Moon
+as is in keeping with the aim of this evolution. It
+has already been intimated in a former passage how
+the advancing beings throughout their stages of evolution,
+<span class="tei tei-pb" id="page171">[pg 171]</span><a name="Pg171" id="Pg171" class="tei tei-anchor"></a>
+shape their celestial bodies from out the general
+cosmic mass. They emanate, as it were, the
+forces which govern the aggregation of the substances.
+The Sun and Moon have thus separated
+from each other, as was necessary for the preparation
+of the right abodes for their respective beings.
+But this regulation of material and its forces by
+the spirit is carried very much farther. The beings
+themselves condition as well, certain movements of
+the heavenly bodies, and the definite revolutions of
+them around each other. In consequence, those bodies
+occupy changing positions with regard to each
+other. And if the position or situation of one body
+relative to another is altered, the effects of their respective
+inhabitants upon each other also change.
+So it is with the Sun and Moon. Through the
+movement of the Moon around the Sun, which by
+this time had come about, the human beings come
+alternately at one time more into the sphere of the
+Sun's influence, at another they are turned away
+from it and are then thrown back more on their own
+resources. The movement is a consequence of the
+<span class="tei tei-q">“fall”</span> of certain Moon-beings, as already described,
+and of the settlement of the conflict which was thereby
+brought about. It is the physical expression of
+the new relation of spiritual forces created by this
+falling away. As a consequence of the rotation
+of the one sphere round the other the beings
+inhabiting these heavenly bodies experience the alternating
+conditions of consciousness above described.
+We may put it thus, that the Moon alternately
+<span class="tei tei-pb" id="page172">[pg 172]</span><a name="Pg172" id="Pg172" class="tei tei-anchor"></a>
+turns its life toward the Sun and away from
+it. There is a Sun time and a planetary time and
+during this latter, the Moon-beings develop on the
+side of the Moon which is turned away from the Sun.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is true however, that so far as the Moon is concerned,
+in addition to the movement of the celestial
+bodies, still something else must be considered.
+That is to say, clairvoyant consciousness, on looking
+back, can plainly see the Moon-beings wandering
+around their own planet, at quite regular periods
+of time. Thus at certain times they seek localities
+where they can give themselves up to the Sun influence;
+at other periods they wander to places where
+they are not subject to that influence, and where they
+can, as it were, reflect upon their own being.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In order to complete the picture of these events,
+we must further notice that the Sons of Life attain
+their human stage during this period. Man's senses,
+the beginnings of which already existed on Saturn,
+cannot even yet, on the Moon, be used for his own
+perception of external objects. But at the Moon
+stage those senses become the instruments of the
+Sons of Life, who make use of them in order to perceive
+through them. These senses, belonging to the
+physical human body, enter thereby into reciprocal
+relations with the Sons of Life, by whom they are
+not only used but improved.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Through the changing relations of the Sun, there
+appears now in the human being himself, as has been
+already indicated, a change in the conditions of life.
+Things so shape themselves that when the human
+<span class="tei tei-pb" id="page173">[pg 173]</span><a name="Pg173" id="Pg173" class="tei tei-anchor"></a>
+being is dominated by the Sun influence, he devotes
+himself more to the Sun life and its phenomena than
+to himself. At such times he feels the greatness and
+glory of the universe; he, so to speak, absorbs them.
+Those very exalted beings who dwell on the Sun then
+influence the Moon, which again influences human
+beings. This influence, however, does not extend to
+the whole of man, but chiefly to those parts which
+have thrown off the influence of their own picture-consciousness.
+It is then that especially the physical
+and the etheric bodies attain a definite size and
+form. On the other hand, the phenomena of consciousness
+retire into the background. But when the
+human being is turned away from the Sun, it is occupied
+with its own nature; an inner activity begins,
+especially in the astral body while the outer form,
+on the contrary, becomes more insignificant, and
+less perfect in form.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus during the Moon evolution there are two
+states of consciousness to be clearly distinguished,
+alternating with each other; duller during the Sun
+period and clearer during the time when life is left
+more to its own resources. The first state though
+duller, is on the other hand more unselfish; man then
+lives a life more devoted to the outer world, to the
+universe. It is an alternation of states of consciousness,
+which on one hand may be compared with the
+alternation of sleeping and waking in present day
+humanity, as well as with his life between birth and
+death, on the other hand with the more spiritual
+existence between death and a new birth. The
+<span class="tei tei-pb" id="page174">[pg 174]</span><a name="Pg174" id="Pg174" class="tei tei-anchor"></a>
+awakening on the Moon, when the Sun period gradually
+ceases, might be described as something intermediate
+between the awakening of contemporary
+man each morning, and his being born. And in the
+same way the gradual dulling of consciousness at the
+approach of the Sun period resembles a condition
+midway between falling asleep and dying. For on the
+old Moon there was not yet such a consciousness of
+birth and death as man now possesses. Man gave
+himself up to the enjoyment of the universe in a kind
+of Sun life. During this period he was carried beyond
+his own life; he lived more spiritually. We
+can only attempt an approximate description, by
+way of comparison, of what man experienced during
+such times. He felt as though the forces of the universe
+were streaming into him, pulsing through him.
+He felt as though intoxicated with the harmonies of
+the universe which he thus experienced.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As such times his astral body was as though set
+free from the physical body; also part of the etheric
+body went with it out of the physical body. This
+organism, consisting of the astral and etheric bodies,
+was like a delicate, wonderful musical instrument,
+from the strings of which the mysteries of the universe
+reverberated. And the members of that part
+of the human being on which consciousness had but
+slight influence were shaped in accordance with the
+harmonies of the universe. For the Sun-beings
+worked in those harmonies. Thus this part of man
+was given its form by the spiritual sounds of the
+universe; and at the same time the alternation between
+<span class="tei tei-pb" id="page175">[pg 175]</span><a name="Pg175" id="Pg175" class="tei tei-anchor"></a>
+the clearer state of consciousness during the
+Sun period, and the duller one, was not so abrupt
+as was that between the waking state and that of absolutely
+dreamless sleep in contemporary man. The
+picture-consciousness was not so clear as the present
+waking consciousness; but on the other hand, the
+other consciousness was not so dull as the dreamless
+sleep of the present day.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus the human being had a conception, even
+though dim, of the play of the cosmic harmonies in
+his physical body and in that part of his etheric
+body which had remained united with the physical
+body. During the time when, so to speak, the Sun
+did not shine on humanity, the picture-concepts replaced
+these harmonies in man's consciousness.
+There was then a revival particularly of those parts
+of the physical and etheric bodies which were under
+the immediate power of consciousness. On the other
+hand, other parts of the human being, now not exposed
+to the formative forces streaming from the
+Sun, underwent a kind of hardening and drying up
+process. When the Sun period again drew near, the
+old bodies decayed; they fell away from the human
+being, and as though from the grave of his old bodily
+form, the rejuvenated human being appeared, who
+even in this new form, was still uncomely.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A renewal of the life-process had taken place. By
+the operation of the Sun-beings and their harmonies,
+the new-born body shaped itself again in its perfection,
+and the process described above was repeated.
+Man felt that renewal as if it were the putting on of
+<span class="tei tei-pb" id="page176">[pg 176]</span><a name="Pg176" id="Pg176" class="tei tei-anchor"></a>
+new garments. The kernel of his being had not
+passed through an actual birth or death; it had only
+passed from a spiritual tone-consciousness, in which
+it was given over to the outer world, to one of a more
+inner nature. It had sloughed off its skin. The old
+body had become useless; it was thrown off and renewed.
+This then more clearly describes what has
+been characterized above as a kind of reproduction,
+and which as has been said, is closely connected with
+perception. Man's being has brought forth his likeness
+with respect to certain parts of the physical and
+etheric bodies. However a being totally different
+from the parent being does not come into existence,
+but the kernel of the parent-being passes over into
+the offspring. No new being arises, but the same one
+in a new form.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus the Moon human being experiences a change
+of consciousness. When the Sun period draws near,
+his pictured images become dimmer and dimmer, and
+blissful devotion takes possession of him; the harmonies
+of the universe resound in his peaceful inner
+being. Toward the end of this time the images of
+the astral body begin to be animated; he begins to
+be more conscious of himself and able to experience
+sensation. Man experiences something like an awakening
+from the bliss and tranquility in which he was
+wrapped during the sun period.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the same time another important experience
+begins. With this new clearing up of the picture-consciousness
+the human being sees himself as
+<span class="tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" id="Pg177" class="tei tei-anchor"></a>
+though enveloped in a cloud, which has descended
+upon him like a being from the cosmos.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And he feels that being as something belonging to
+him, as a completion of his own nature; he feels it as
+that which gives him existence, as his <span class="tei tei-q">“ego.”</span> That
+being is one of the Sons of Life. Man feels toward
+him somewhat like this: <span class="tei tei-q">“I have lived in this being,
+even when I was given up to the glory of the
+universe in the Sun period,—only then he was not
+visible to me; now he is.”</span> And it is also this Son of
+Life from whom proceeds the force which, during
+the Sunless period, acts upon the body of man. Then
+when the Sun period again approaches, man feels as
+though he himself became one with the Son of Life.
+Even if man does not see him, he nevertheless feels
+closely united with him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the connection with the Sons of Life was such
+that not every individual human being had a Son
+of Life to himself, but an entire group of people felt
+such a being belonging to them. Thus people on the
+Moon lived segregated into groups, and each group
+felt in one of the Sons of Life its common <span class="tei tei-q">“group-ego.”</span>
+The etheric body of each particular group had
+a specific form, in this way these groups differed
+from each other. But as the physical bodies shaped
+themselves in conformity with the etheric bodies, the
+differences of the latter were also stamped upon the
+former; and the individual groups of human beings
+appeared as so many species of people. As the Sons
+of Life looked down on the human groups belonging
+to them, they saw themselves to a certain extent reproduced
+<span class="tei tei-pb" id="page178">[pg 178]</span><a name="Pg178" id="Pg178" class="tei tei-anchor"></a>
+in manifold individual human beings. And
+therein they felt their own egohood. They, so to
+speak, mirrored themselves in man. This was indeed
+the mission of the human senses at that time.
+It has already been shown that the senses did not as
+yet transmit objective perceptions. But they reflected
+the nature of the Sons of Life. What those
+Sons of Life perceived through reflection, gave them
+their <span class="tei tei-q">“ego-consciousness.”</span> What was aroused in
+the human astral body by this reflection was the dull
+dim pictures of the Moon-consciousness. By thus
+acting conjointly and reciprocally with the Sons of
+Life, the human beings laid the foundations of the
+nervous system within their physical bodies. The
+nerves appear, one might say, as continuations of
+the senses, directed inwardly into the human body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is evident, from this description, in what manner
+the three kinds of Spirits, those of Personality,
+of Fire, and of Life, act upon Moon-humanity. If
+we look back upon the most important, namely the
+middle period of the Moon evolution, we may say
+that the Sons of Personality are at that time implanting
+in the human astral body independence and
+the character of personality. It is owing to this fact
+that man can turn his attention inwards and work
+upon himself during those times when the Sun is not
+shining upon him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Sons of Fire act upon the etheric body in
+so far as the independent formation of the human
+being becomes imprinted upon it. Through their
+means it comes to pass that human beings are again
+<span class="tei tei-pb" id="page179">[pg 179]</span><a name="Pg179" id="Pg179" class="tei tei-anchor"></a>
+conscious of themselves, as such, every time the body
+is renewed. Thus a kind of memory is bestowed on
+the etheric body through the Sons of Fire.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Sons of Life act on the physical body in such
+a way that it is able to become the expression of the
+astral body which has now become independent.
+They thus make it possible for the physical body to
+become a physiognomic copy of its astral body. On
+the other hand, higher spiritual beings, in particular
+the Lords of Form and of Motion, reach down into
+the physical and etheric bodies, as far as these are
+developing during the Sun periods, regardless of
+the independent astral body. Their intervention
+comes from the Sun, in the manner described above.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Under the influence of such facts, the human being
+gradually matures to a point where it can develop
+within itself the germ of the Spirit-Self just
+as during the second half of the Saturn evolution it
+developed the germ of the Spirit-Man and on the
+Sun that of the Life-Spirit. Thereby all the Moon
+conditions are changed. Human beings have not
+only become more noble and refined through successive
+transformations and renewals, but they have
+also gained in power. For this reason the picture-consciousness
+was more and more maintained during
+the Sun periods. It also gained influence in the
+formation of the physical and etheric bodies, which
+hitherto had been formed entirely by the action of
+the Sun-beings.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What took place on the Moon through human beings
+and the Spirits connected with them became
+<span class="tei tei-pb" id="page180">[pg 180]</span><a name="Pg180" id="Pg180" class="tei tei-anchor"></a>
+more and more like that which had formerly been
+effected by the Sun with its higher beings. The consequence
+was that those Sun-beings were able
+more and more to concentrate their forces on their
+own evolution. By this means the Moon became,
+after a time, mature enough to be
+again re-united with the Sun. To spiritual
+vision, these occurrences take place as follows:
+The <span class="tei tei-q">“rebellious Moon-beings”</span> had been gradually
+overcome by the Sun-beings and compelled to
+submit to them in such a manner, that their activities
+became a part of and subordinate to the activities
+of the Sun-beings. It is true that this happened
+only after the lapse of long ages during which the
+Moon periods had become shorter and shorter, and
+the Sun periods longer and longer. Now there again
+comes an evolution during which the Sun and Moon
+form one world-organism. By this time the physical
+human body has become quite etheric.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When it is said that the physical body has become
+etheric, it must not be imagined that under
+such circumstances there is no existing physical
+body. What was formed as a physical body during
+the Saturn, Sun, and Moon periods, still exists. It
+is important to recognize the physical element even
+where it is not externally and physically manifested.
+It may also be present in such a way that it shows
+outwardly an etheric or even an astral form. We
+must distinguish between the outward appearance
+and the inner law. What is physical may become
+etheric and astral, at the same time retain in itself
+<span class="tei tei-pb" id="page181">[pg 181]</span><a name="Pg181" id="Pg181" class="tei tei-anchor"></a>
+the physical law. That is the case when the physical
+body of man has attained a certain degree of
+perfection on the Moon. It becomes etheric in form.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But when clairvoyant observation, which can perceive
+such things, is directed toward an etheric body
+of this kind, that body is seen to be ruled by physical,
+not etheric, laws. The physical element has in
+this case been taken into the etheric world, there to
+rest and to be nurtured as though in a mother's tender
+care. Later it again emerges in a physical form,
+but at a higher stage. If Moon-humanity had kept its
+physical body in its coarse physical form, the Moon
+would never have been able to unite itself with the
+Sun. By accepting the etheric form, the physical
+body becomes more closely related to the etheric
+body, and by this means can again be more closely
+interpenetrated with those parts of the etheric and
+astral bodies which had been forced to withdraw
+from it during the Sun periods of the Moon evolution.
+Man, who appeared as a being with a two-fold
+nature during the separation of Sun and Moon, again
+becomes an undivided being. The physical becomes
+more psychic. Therefore the psychic also becomes
+more closely connected with the physical.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the Sun-Spirits, into whose immediate sphere
+this undivided human being has entered, are
+able to act upon it in quite a different manner from
+their previous influence from without on the Moon.
+Man is now in a more psycho-spiritual environment.
+Owing to this, the Lords of Wisdom are able to effect
+something momentous. They imbue and inspire him
+<span class="tei tei-pb" id="page182">[pg 182]</span><a name="Pg182" id="Pg182" class="tei tei-anchor"></a>
+with wisdom. He thereby becomes in a certain sense
+an independent soul. And to the influence of these
+beings is added that of the Lords of Motion. They
+act principally on the astral body, so that under
+their influence it produces psychic activity, and an
+etheric body filled with wisdom. The latter is the
+foundation of that which has been described above
+as the rational or intellectual soul in contemporary
+man, whereas the astral body, inspired by the Lords
+of Motion, is the germ of the sentient soul. And because
+all this is effected in man's being in his
+progressed condition of independence, these germs
+of the rational and sentient soul appear as the expression
+of the Spirit-Self. In this connection the
+mistake must not be made of thinking that at this
+period of evolution the Spirit-Self was something
+separate from the intellectual and sentient souls.
+The latter are only the expression of the Spirit-Self,
+which signifies their higher unity and harmony.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is especially significant that the Lords of Wisdom
+intervene at this period in the manner described.
+For they do this not only with regard to
+humanity but also for the benefit of the other kingdoms
+which have been elaborated on the Moon.
+Upon the reunion of Sun and Moon these lower kingdoms
+are drawn into the Sun sphere. Everything in
+them which was physical becomes etheric. There are,
+therefore, minela-plants and plant-animals now in
+the Sun, just as there is humanity there. But those
+other creatures are still endowed with their own
+laws of being. They therefore feel like strangers in
+<span class="tei tei-pb" id="page183">[pg 183]</span><a name="Pg183" id="Pg183" class="tei tei-anchor"></a>
+their environment. They came upon the scene with
+a nature but little in harmony with their surroundings.
+But as they have become etheric, the activity
+of the Lords of Wisdom may also extend to them.
+Everything which has come from the Moon into the
+Sun now becomes pervaded with the forces of the
+Lords of Wisdom. Hence what is developed out
+of the Sun-Moon organism during this period of
+evolution may be called in occult science the <span class="tei tei-q">“Cosmos
+of Wisdom.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When, therefore, after an interval of rest, our
+Earth system appears as the successor of this Cosmos
+of Wisdom, all the beings newly emerging on the
+earth, developing out of their Moon-germs, prove to
+be filled with wisdom. And this is the reason why
+earthly man when contemplating the things around
+him, is able to discover the wisdom concealed in
+their inner nature. The wisdom in each leaf of a
+plant, in every bone in animal and man, in the marvelous
+structure of the brain and heart, fills us
+with admiration. If man requires wisdom to understand
+things, and therefore gathers wisdom from
+them, this shows that there is wisdom in the things
+themselves. For however much man might have
+striven to understand things by means of wise perceptions,
+he could not draw wisdom from them unless
+it had first been put into them. He who tries by
+means of wisdom to understand things, assuming at
+the same time that wisdom had not first been concealed
+within them, may just as reasonably believe
+that he can empty water out of a glass into
+<span class="tei tei-pb" id="page184">[pg 184]</span><a name="Pg184" id="Pg184" class="tei tei-anchor"></a>
+which it has not first been poured. As will be shown
+later in this book, the Earth is the <span class="tei tei-q">“old Moon”</span> risen
+again. And it appears as an organism full of wisdom,
+because it was permeated by the Lords of
+Wisdom and their forces during the epoch that has
+been described.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It will easily be understood that this description
+of the Moon condition could take account only of
+certain temporary forms of evolution. It was necessary
+to pause at certain things in the progress of
+events, and single them out for delineation. It is
+true that this kind of description gives only isolated
+pictures, and it may be deplored for this reason,
+that in the foregoing account the evolutionary
+scheme was not brought down to a system of precise
+and definite concepts. But in the face of such
+an objection it may be well to point out that the
+description was intentionally given in less clearly
+defined outlines. For it is not of so much consequence
+here to give speculative ideas and to construct
+theories as to represent what really passes
+before the spiritual eyes of clairvoyant consciousness,
+when looking back upon these events. With
+regard to the Moon evolution this cannot be done
+in such sharp and definite outlines as are characteristic
+of earthly perceptions. In the Moon period
+we are mainly concerned with variable, changing impressions,
+with shifting, moving pictures and their
+transitory stages. We have, moreover, to bear in
+mind that we are contemplating an evolution continuing
+through long, long periods of time, and that
+<span class="tei tei-pb" id="page185">[pg 185]</span><a name="Pg185" id="Pg185" class="tei tei-anchor"></a>
+out of all that presents itself, it is possible to seize
+upon only momentary pictures and fix them for delineation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Moon period actually reached its highest
+point at the time when the astral body, implanted
+in man, had brought him so far along the evolutionary
+path that his physical body afforded the
+Sons of Life the possibility of attaining their human
+stage. Man had then attained all that this epoch
+could give him for himself, for his inner nature on
+the upward path. The following, or second half
+of the Moon evolution may therefore be termed
+the <span class="tei tei-q">“ebb-tide,”</span> or wane. But even during this
+ebb-tide one sees a most important thing taking
+place with regard to man's environment, and even
+with regard to himself. It is now that wisdom is
+implanted in the Sun-Moon body. It has been shown
+that during the ebb-tide the germs of the intellectual
+and sentient souls are implanted. But the development
+of these, as well as of the consciousness-soul
+and with it the birth of the <span class="tei tei-q">“Ego”</span>—the free self consciousness—does
+not ensue until the Earth period.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the Moon stage the intellectual- and sentient-souls
+have as yet no appearance of being used by
+human beings as a means of expression; they
+appear rather as instruments of those Sons
+of Life who belong to humanity. Were we
+to describe the feeling of the human dweller on
+the Moon in this respect, we should have to say that
+he experiences the following: <span class="tei tei-q">“The Son of Life
+lives in and through me; he surveys through me the
+<span class="tei tei-pb" id="page186">[pg 186]</span><a name="Pg186" id="Pg186" class="tei tei-anchor"></a>
+environment of the Moon; in me he reflects upon the
+things and beings of that environment.”</span> The Moon
+human being feels himself overshadowed by the Son
+of Life, and looks upon himself as the instrument of
+that higher being. During the time of the separation
+of Sun and Moon he felt a greater measure of
+independence when the Sun was turned away from
+him; but at the same time he also felt as though the
+ego belonging to him, which had disappeared from
+the picture-consciousness during the Sun period,
+now became visible. It was, for Moon-humanity,
+what may be described as a change in the states of
+consciousness, so that the Moon-being had this feeling:
+<span class="tei tei-q">“In the Sun period my ego wafts me away
+into higher regions, into the presence of exalted beings,
+and when the Sun disappears it descends with
+me into lower worlds.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The actual Moon evolution was preceded by a
+preparatory stage. In a certain way the Saturn and
+Sun evolutions were recapitulated. Now, after the
+reunion of Sun and Moon, during what we have
+termed the ebb-tide, two epochs may be distinguished
+one from the other. In the course of these,
+even physical condensation occurs to a certain degree.
+Therefore psycho-spiritual conditions of the
+Sun-Moon organism alternate with others of a more
+physical nature. In such physical epochs human
+beings and those of the lower kingdoms appear as
+though they were preparing, in stiff not yet self-reliant
+forms, the type of what they were to
+become in a more independent manner during the
+<span class="tei tei-pb" id="page187">[pg 187]</span><a name="Pg187" id="Pg187" class="tei tei-anchor"></a>
+Earth period. We may therefore speak of two preparatory
+epochs in the Moon evolution, and of two
+others during the ebb-tide. In occult science such
+epochs may be termed cycles.<a id="noteref_20" name="noteref_20" href="#note_20"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">20</span></span></a> In that period which
+follows the two preparatory epochs, and precedes
+those of the ebb-tide—that is to say, during the time
+of the separation of the Moon—three epochs can
+again be distinguished. The middle period is the
+time when the Sons of Life reached the human level.
+It is preceded by a period in which all conditions
+lead up to that crowning event; and it is followed
+by one which may be called a time of adaptation and
+of perfecting the new creations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In this way the middle period of the Moon evolution
+is again divided into three epochs, which, with
+the two preparatory periods and the two during
+the ebb-tide make up seven Moon cycles, or rounds.
+It may therefore be said that the whole Moon evolution
+passes through seven cycles, or rounds.
+Between them are intervals of rest, which
+have been mentioned repeatedly in the above description.
+Yet we can approach a true concept of
+these facts only if we do not think of the changes
+between the periods of activity and those of rest,
+as sudden ones. For instance, the Sun-beings little
+by little withdraw their activity from the Moon. A
+time begins for them which, viewed from without,
+appears to be their resting period, whereas in reality
+<span class="tei tei-pb" id="page188">[pg 188]</span><a name="Pg188" id="Pg188" class="tei tei-anchor"></a>
+an intense, independent activity still continues
+on the Moon itself. Thus the active period of
+one kind of being repeatedly extends into the resting
+time of another. If we take account of such
+things we may speak of a rhythmic ascent and
+descent of forces in cycles. Indeed, similar
+divisions are to be recognized even within the
+seven Moon cycles mentioned. We may then call
+the whole Moon evolution one great cycle,
+and the seven divisions, or rounds, within it,
+<span class="tei tei-q">“small”</span> cycles; and again, the separate parts of
+these, <span class="tei tei-q">“smaller”</span> cycles. This systematic arrangement
+into seven times seven divisions is also noticeable
+in the Sun evolution and can be indicated during
+the Saturn period. Yet we must bear in mind
+that the boundaries between the divisions are somewhat
+obliterated even in the Sun, and still more so
+in Saturn. These boundaries become more and more
+defined the nearer evolution advances to the Earth
+period.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the close of the Moon evolution, which has
+been sketched in the foregoing pages, all the beings
+and forces connected with it enter upon a more spiritual
+form of existence. This is on quite a different
+plane from that of the Moon period, and also from
+that of the Earth evolution which follows. A being
+possessed of faculties so highly developed as to enable
+him to perceive all the details of the Moon
+and Earth evolutions need not necessarily be able
+to see what happens during the interval between the
+<span class="tei tei-pb" id="page189">[pg 189]</span><a name="Pg189" id="Pg189" class="tei tei-anchor"></a>
+two periods. For one possessing such vision, beings
+and forces would, at the end of the Moon period,
+disappear, as it were, into nothingness; and after
+an interval they would issue forth again from the
+dusky twilight of the cosmic depths. Only a being
+endowed with considerably higher faculties would
+be capable of following up the spiritual events which
+take place during this interval.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When this interval is over, the beings who took
+part in the evolutionary processes on Saturn, Sun,
+and Moon reappear endowed with new faculties.
+Beings of a higher order than man have, by their
+former achievements, won the power of bringing
+man's evolution forward to a point at which he
+would be able to unfold in himself, during the Earth
+period, a form of consciousness which stands a step
+higher than the picture-consciousness he had possessed
+during the Moon period. But man must first
+be prepared to receive this gift.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During the Saturn, Sun, and Moon evolutions, he
+incorporated within his being the physical, etheric,
+and astral bodies. But those bodies were only endowed
+with such faculties and powers as enabled
+them to have a picture-consciousness; the organs
+and forms by means of which they could attain to
+a cognizance of a world of outer sense-objects, such
+as is requisite for the Earth stage, were still wanting.
+Just as the new plant unfolds only what is concealed
+in the seed originating from the old plant, so do the
+three principles of man's nature appear, at the beginning
+of the new stage of evolution, with such
+<span class="tei tei-pb" id="page190">[pg 190]</span><a name="Pg190" id="Pg190" class="tei tei-anchor"></a>
+forms and organs as will enable them to develop
+only a picture-consciousness. It is necessary first to
+prepare them for the unfolding of a higher state
+of consciousness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This takes place in three preliminary stages. During
+the first, the physical body is raised to a level
+at which it becomes able to undergo the necessary
+remodeling which is to serve as a basis for consciousness
+of outer objects. This is one of the preliminary
+stages of the actual earth evolution, and
+may be called a recapitulation of the Saturn period
+on a higher level. For during this period, as during
+the Saturn period, higher beings are working only
+on the physical body. When the latter has progressed
+far enough in its evolution, all beings must
+first again pass into a higher form of existence before
+the etheric body can also progress. The physical
+body must, as it were, be recast, in order to be
+able, in its remodeled state, to receive the more highly
+constituted etheric body. After this interval devoted
+to a higher form of existence, a kind of recapitulation
+of the Sun evolution on a higher level,
+occurs for the purpose of shaping the etheric body.
+And after another interval, a similar thing occurs
+for the astral body, by means of a recapitulation of
+the Moon evolution.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let us now turn our attention to the evolutionary
+processes taking place after the close of the third
+recapitulation described. All beings and forces
+have passed again into a state of spiritualization.
+During that state they ascended into higher worlds.
+<span class="tei tei-pb" id="page191">[pg 191]</span><a name="Pg191" id="Pg191" class="tei tei-anchor"></a>
+The lowest of the worlds, in which something of
+them is still to be perceived during this spiritualizing
+epoch, are the same in which contemporary man
+sojourns between death and a new birth. These are
+the regions of the spirit-world. Thence the beings
+and forces gradually descend again into lower
+worlds. Before the physical Earth evolution begins
+they have so far descended that their lowest manifestations
+are to be seen in the astral or psychic
+world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Everything human existing at that period is still
+in its astral form. In order to understand this condition
+of humanity, attention should be paid especially
+to the fact that though man has within him the
+physical, etheric and astral bodies, yet the physical
+and etheric bodies are not present in their own forms
+but in astral form. It is not physical form that
+makes the physical body physical, but the fact that
+it embodies physical laws, although possessing an
+astral form. It is a being in a psychic form with
+a physical law of existence. The etheric body is in
+a similar position.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To spiritual vision the Earth at this stage of evolution
+appears at first as a heavenly body all soul
+and spirit, in which, therefore, even physical and life
+forces appear in a psychic form. In this world-organism
+everything which will subsequently be
+moulded into the creatures of the physical earth is
+contained in a germinal state. The globe is luminous;
+but its light is not yet such as could be seen by
+physical eyes, supposing even that they had then
+<span class="tei tei-pb" id="page192">[pg 192]</span><a name="Pg192" id="Pg192" class="tei tei-anchor"></a>
+existed. The globe shines only in psychic light to the
+opened vision of the seer.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A process now takes place on this globe which
+may be designated <span class="tei tei-q">“condensation.”</span> The result of
+this is that after a time a fiery form appears in
+the midst of the psychic globe; this condition was
+similar to that of Saturn in its densest state. This
+fiery form is interpenetrated by the action of
+the various beings who are taking part in the
+evolution. The reciprocal action which is to be
+observed between those beings and the planetary
+body is like a rising out of and a diving
+into the earth's fiery globe. Hence the earth's
+globe is by no means a homogeneous substance, but
+has somewhat the character of an ensouled and spiritualized
+organism. The beings destined to become
+human on the earth in man's present form are as yet
+in a condition which renders them the least capable
+of sharing in the activity of plunging into the fiery
+globe. They remain almost entirely in the uncondensed
+environment. They are still living in the
+bosom of the higher spiritual beings. At this stage
+they come in contact with the fiery earth at only
+one point of their psychic form, and this causes one
+part of their astral form to be densified by the heat.
+Thus earth-life is enkindled in them. They therefore
+still belong to psycho-spiritual worlds with regard
+to the greater part of their nature, but by coming in
+contact with the earth's fire, vital heat plays around
+them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If we wish to draw a material, yet supersensible,
+<span class="tei tei-pb" id="page193">[pg 193]</span><a name="Pg193" id="Pg193" class="tei tei-anchor"></a>
+picture of these human beings in the very beginning
+of the earth's evolution, we must imagine a
+psychic ovoid, or egg, contained within the circumference
+of the earth, and enclosed on its lower surface,
+as an acorn is by its cup. The substance of
+the cup, however, consists solely of heat or fire. The
+process of being enveloped by heat not only causes
+the kindling of life in the human being, but a change
+appears simultaneously in the astral body. In this
+body becomes incorporated the first germ of what
+afterwards becomes the sentient-soul. We may
+therefore say that man at this stage of his existence
+consists of the sentient-soul, the astral body, the
+etheric body, and the physical body, which latter is
+formed out of fire. Those spiritual beings who participate
+in human existence surge through the astral
+body. Man feels himself bound to the earth body
+by the sentient-soul. He has therefore at this time
+a preponderating picture-consciousness, in which
+are manifested those spiritual beings in whose bosom
+he reposes; and the feeling of his own body seems
+to be merely a point within that consciousness. He
+looks down, so to speak, from the spiritual world
+upon earthly possession, which he feels belongs to
+him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Further and further the condensation of the earth
+now proceeds and at the same time the differentiation
+of the various parts of man, as has been described,
+becomes more and more defined. From a
+definite point of evolution onward, the earth is so
+far condensed that only part of it is fiery; another
+<span class="tei tei-pb" id="page194">[pg 194]</span><a name="Pg194" id="Pg194" class="tei tei-anchor"></a>
+part has assumed a substantial shape, which may
+be termed <span class="tei tei-q">“gas”</span> or <span class="tei tei-q">“air.”</span> A change also takes
+place now in man. He is not only brought into contact
+with the heat of the earth, but the air substance
+is incorporated in his fire-body. And as heat kindled
+life in him, the air playing around him creates
+an effect within him which may be called (spiritual)
+sound. His etheric body begins to resound. Simultaneously,
+a part of the astral body becomes separated
+from the remainder; this part is the germ
+of the intellectual-soul which appears later.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In order to bring before our eyes what takes place
+in the human soul at this time, we must notice that
+the beings superior to man are surging through the
+airy-fiery body of the earth. In the fire-earth it is
+at first the Sons of Personality who are of importance
+to man, and when man is stirred into life by
+the heat of the earth his sentient soul says to itself,
+<span class="tei tei-q">“These are the Sons of Personality.”</span> In the same
+way the beings called <span class="tei tei-q">“Archangels”</span> earlier in this
+book (in accordance with Christian esotericism) appear
+in the air-sphere. It is their influences which
+man feels within him as sound, when the air plays
+around him. And the intellectual-soul then says to
+itself, <span class="tei tei-q">“These are the Archangels.”</span> Thus what man
+at this stage perceives, through his connection with
+the earth, is not as yet a collection of physical objects,
+but he lives in sensations of heat which rise
+up to him, and in sounds; in those heat currents and
+sound waves, however, he feels the Sons of Personality
+and the Archangels. It is true that he cannot
+<span class="tei tei-pb" id="page195">[pg 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a>
+perceive those beings directly, only, as it were,
+through a veil of heat and sound. While these perceptions
+are penetrating from the earth into his soul,
+there continue to ascend and descend within it the
+images of those higher beings in whose tender care
+he feels himself to be.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now evolution takes a further step, which is once
+more expressed in condensation. Watery substance
+is incorporated into the Earth-body, so that now the
+latter consists of three parts,—igneous, aeriform,
+and aqueous. Before this happens, something of
+great importance takes place. An independent celestial
+body is split off from the fiery-aeriform
+earth; this new body becomes in its later development
+our present sun.<a id="noteref_21" name="noteref_21" href="#note_21"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">21</span></span></a> Previously, earth and sun
+had formed one body. After the sun had been split
+off, the earth still has at first everything within it
+which is in and on the present moon. The separation
+of the sun takes place because higher beings
+could no longer carry on their own evolution as well
+as their task on Earth within this atmosphere, now
+densified to the consistency of water. They separate
+from the general mass of the Earth the only
+substances useful to them, and fare forth to make a
+new abode for themselves in the sun. They now influence
+the earth from the sun, from outside. Man,
+however, needs for his further evolution an environment
+<span class="tei tei-pb" id="page196">[pg 196]</span><a name="Pg196" id="Pg196" class="tei tei-anchor"></a>
+in which matter becomes still more condensed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With the incorporation of watery substance in the
+earth-body a change also takes place in man. Henceforth
+not only does fire stream into him and air
+play around him, but watery substance is incorporated
+into his physical body. At the same time
+his etheric part changes: that is, it is now perceived
+by man as a fine light-body. Previous to this, man
+had felt currents of heat rising up to him from the
+earth: he had felt air surrounding him through
+tones; now, the watery element also penetrates his
+fire-air body, and he sees its ebb and flow as the alternate
+flaring up and dimming of light. But a
+change has also taken place in his soul. To the
+germs of the sentient and intellectual souls is added
+that of the consciousness-soul. The <span class="tei tei-q">“Angels”</span> work
+in the element of water; they are also the real producers
+of light. It was as though they appeared
+to man in light.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The higher beings who were previously in the
+Earth-planet itself, now influence it from the sun.
+On this account all effects produced on the earth are
+changed. The human being chained to earth would
+no longer be able to feel the influence of the sun-beings
+within him, if his soul were unceasingly
+turned toward the earth, from which his physical
+body is taken. A change now appears in the conditions
+of human consciousness. At certain times the
+sun-beings wrest the soul of man from his physical
+body, so that man is now alternately purely psychic,
+<span class="tei tei-pb" id="page197">[pg 197]</span><a name="Pg197" id="Pg197" class="tei tei-anchor"></a>
+in the bosom of the sun-beings, and, when united
+with the body, in a condition in which he receives
+earth influences. When in the physical body, heat
+currents stream up to him; a sea of air is sounding
+round him and water pours into and out of him.
+When man is out of his body the images of the higher
+beings in whose care he is, float through his soul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The earth passes through two periods at this stage
+of its evolution. During one of these it allows
+its substances to circulate around the human souls
+and clothe them with bodies; during the other, the
+souls have withdrawn from it, and only the
+bodies are left and the human beings are in
+a condition of sleep. It is speaking quite
+in conformity with facts to say that in those
+times of a remote past the earth passed through a
+day and a night time. (Expressed in terms of physical
+space this means that through the reciprocal action
+of the sun-beings and the earth-beings, the earth
+is brought into a movement in relation with the sun;
+thus there is brought about the alternation of day
+and night periods described above. The day period
+is when the surface of the earth, on which man is
+evolving, is turned toward the sun; the night period,
+the time when man leads a purely psychic existence,
+is when the earth's surface is turned away
+from the sun. Now it must not, of course, be imagined
+that in that far-off time the earth's motion
+around the sun was like its present motion. The
+conditions were still utterly different. But even at
+this early point it is helpful to realize that the motions
+<span class="tei tei-pb" id="page198">[pg 198]</span><a name="Pg198" id="Pg198" class="tei tei-anchor"></a>
+of the celestial bodies are a consequence of the
+mutual relations of the spiritual beings inhabiting
+them. Spiritual-psychic causes produce in the
+celestial bodies positions and motions which permit
+the manifestation of spiritual conditions on the
+physical plane.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If our gaze were turned upon the earth during its
+night period, its body would appear like a corpse.
+For it consists to a great extent of the decaying
+bodies of those human beings whose souls are in
+another state of existence. The organized watery
+and aeriform structures of which human bodies were
+formed become disintegrated, and dissolve into the
+rest of the earth's substance. Only that part of
+man's body which was formed from the very beginning
+of the earth evolution by the co-operation of fire
+and the human soul, and which subsequently became
+denser and denser, continues to exist as an insignificant
+looking embryo. Now when the day period begins,
+the earth once more participates directly in the
+sun influence, and human souls press forward into
+the sphere of physical life. They come in contact
+with the embryos, and cause them to spring up and
+assume an external form, which appears like an
+image of man's psychic being. Something like a
+delicate fertilization then takes place between the
+human soul and the bodily embryo.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The souls thus embodied now begin once more to
+attract the aeriform and watery substances and incorporate
+them in their own bodies. Air is expelled
+and absorbed by the organized body,—the first beginning
+<span class="tei tei-pb" id="page199">[pg 199]</span><a name="Pg199" id="Pg199" class="tei tei-anchor"></a>
+of that which later appears as the respiratory
+process. Water too is absorbed and expelled;
+the nutritive process in its original form has begun.
+But these processes are not yet perceived as external
+ones. A kind of external perception takes place
+in the soul only by means of the already characterized
+kind of fertilization. Here the soul
+vaguely feels its awakening to physical existence
+when it comes in contact with the embryo
+which is held toward it from the earth. It then feels
+something which may be put into words thus: <span class="tei tei-q">“This
+is my form.”</span> And such a feeling, which might even
+be called a dawning consciousness of self, abides
+within the soul through this union with the physical
+body. But the soul still feels the process of absorbing
+air in an absolutely psycho-spiritual way, as
+an image, which appears in the form of tone-pictures
+surging up and down; these give form to the embryo
+which is being incorporated within them. The
+soul everywhere feels itself in the midst of sound
+waves, and that it is fashioning the body in accordance
+with those tone forces. Thus are human forms
+developed at that stage of evolution. They cannot
+be observed in any external world by our present
+consciousness. They evolve like vegetable or flower
+forms of fine substance, therefore appear like flowers
+waving in the wind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During his Earth period, man experiences the
+blissful feeling of being fashioned into such forms.
+The absorption of the watery parts is felt in the soul
+as an accession of force, or inner strength. From
+<span class="tei tei-pb" id="page200">[pg 200]</span><a name="Pg200" id="Pg200" class="tei tei-anchor"></a>
+without it appears as growth of the physical human
+structure. As the direct influence of the sun decreases,
+the human soul also loses the power of controlling
+these processes. By degrees they are cast
+aside. Only those parts are left which allow the embryo,
+above described, to mature. But man leaves
+his body, and returns to the spiritual form of existence.
+(As not all parts of the earth's body are employed
+in building up human bodies, we must not
+imagine that during the earth's night period, it is
+composed exclusively of disintegrating corpses and
+embryos waiting to be awakened. All these are imbedded
+in other structures, which are formed out
+of the earth's substances. The status of those structures
+will be explained later.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, however, the process of condensing the
+earth's substance continues. To the watery element
+is added the solid or <span class="tei tei-q">“earthly”</span> substance (<span class="tei tei-q">“earthly”</span>
+in the sense of occult science). And when this
+happens man also, during his earth period, begins to
+incorporate the earthly element in his body. As
+soon as this incorporation begins, the forces which
+the soul brings with it out of the disembodied state,
+no longer have the same power as before. Previously,
+the soul had fashioned its body out of the igneous,
+aeriform, and watery elements, in accordance
+with the tones which resounded and the light-pictures
+which played around it. The soul cannot do
+this with regard to the solidified form. Other forces
+now interpose to shape it. What is left behind of
+man, when the soul withdraws from the body, is not
+<span class="tei tei-pb" id="page201">[pg 201]</span><a name="Pg201" id="Pg201" class="tei tei-anchor"></a>
+only an embryo to be fanned into life by the returning
+soul, but a structure containing in itself reanimating
+power. The soul, at its departure, not only
+leaves its image behind on earth but sends down
+some of its animating power into that image.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now on its reappearance on earth the soul alone
+no longer suffices to awaken the image to life; reanimation
+must take place in the image itself. The
+spiritual beings influencing the earth from the sun
+now uphold the reanimating force that is in the human
+body, even though man himself is not upon the
+earth. Thus, during its incarnation, the soul is not
+only sensible of the sounds and light-pictures floating
+around, in which it feels the beings next above it,
+but, through receiving the earthly element, it comes
+under the influence of those still higher beings who
+have taken up their abode on the sun. Previously,
+man felt that he belonged to the psycho-spiritual
+beings with whom he was united when free from the
+body. His ego was still within them. Now that ego
+confronts him during physical incarnation, quite as
+much as everything else which is around him during
+that period. Independent images of the psycho-spiritual
+being of man were henceforth on the earth.
+These structures, in comparison with the present
+human body, were of a finer material. For the
+earthly part mixed with them only in its finest state,
+much in the same way as when man of the present
+day absorbs the finely distributed substances of an
+object through his organ of smell. Human bodies
+were like shadows. But as they were distributed over
+<span class="tei tei-pb" id="page202">[pg 202]</span><a name="Pg202" id="Pg202" class="tei tei-anchor"></a>
+the whole earth they came under earth influences,
+which varied in their nature on different parts of the
+earth's surface. Whereas formerly bodily images
+corresponded to the human soul animating them,
+and on that account were essentially alike over the
+whole earth, differences now appeared between human
+forms. In this manner the way was prepared
+for what appeared later as differences of race.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the human body became independent, the
+previous close union of the earth-man with the
+psycho-spiritual world was to a certain extent dissolved.
+Henceforth, when the soul left the body, the
+latter, in a way, continued to live. If evolution had
+gone on advancing in this manner, the earth would
+have hardened under the influence of its solid elements.
+To the eyes of the seer who looks back on
+those conditions, human bodies, when abandoned by
+their souls, appear to become more and more solidified.
+And after a time the human souls returning to
+earth would have found no available material with
+which to combine. All the substances available for
+man would have been used up in filling the earth with
+the hardened, wood-like remains of incarnations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Then an event took place which gave a new turn
+to the whole evolution. Everything in the solid
+earthly substance which could contribute to permanent
+induration was eliminated. At this point our
+present moon left the earth. And what had previously
+directly conduced to a moulding of permanent
+forms, now operated from the moon indirectly and
+in a diminished degree. The higher beings, on whom
+<span class="tei tei-pb" id="page203">[pg 203]</span><a name="Pg203" id="Pg203" class="tei tei-anchor"></a>
+that moulding of forms depended, had resolved to
+exercise their influences upon their earth no longer
+from its interior, but from without. By this means
+there was brought about in the bodily structure of
+man a difference which must be called the beginning
+of the separation into a male and a female sex.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The finely constituted human forms which formerly
+inhabited the earth, had produced through cooperation
+of the two forces within themselves, that
+of the embryo and that of the animating force, the
+new human form, their descendant. These descendants
+are now transformed. In one group the animating
+power of the psycho-spiritual element was paramount;
+in another the animating germinal force.
+This was caused by the weakening of the power of
+the solid element in consequence of the moon's leaving
+the earth. The reciprocal action of these two
+forces now became more delicate than it had been
+before—when it occurred within one single body,
+consequently the descendant also became more delicate
+and fine. He entered the earth in a delicate
+condition, and only gradually incorporated more
+solid parts within him. In this way the possibility
+of union with the body was once more given to the
+human soul returning to earth. It no longer animated
+the body from without, because that animation
+took place on the earth itself; but it became united
+with the body, and enabled it to grow. Of course a
+certain limit was set to that growth. Through the
+separation of the moon, the human body had for a
+time become supple; but the more it continued to
+<span class="tei tei-pb" id="page204">[pg 204]</span><a name="Pg204" id="Pg204" class="tei tei-anchor"></a>
+grow on the earth, the more the solidifying forces
+got the upper hand. At length the share borne by
+the soul in the organization of the body grew less
+and less, and the body disintegrated when the soul
+ascended to psycho-spiritual modes of existence.
+One can trace how the forces gradually acquired
+by man during the Saturn, Sun, and Moon evolutions
+take part more and more in the progress of
+man during the described formative periods of the
+earth. The first part to be kindled by the earth's
+fire is the astral body, still containing within it the
+etheric and physical bodies in a state of solution.
+Then the astral body is organized into a more subtle
+astral part, the sentient soul, and into a grosser
+etheric part, which henceforth is in contact with the
+earth-element; when this occurs, the etheric or vital
+body, already fore-shadowed, makes its appearance.
+And while the intellectual and consciousness-souls
+are being evolved in the astral man, there are incorporated
+into the etheric body those coarser parts
+which are susceptible to sound and light.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the time when the etheric body still further
+densifies and changes from a light-body into a fire
+or heat-body, the stage of evolution has been reached
+at which, as described above, parts of the solid earth-element
+are incorporated into man. Because the
+etheric body has condensed to the consistency of fire,
+it is now able, by means of the forces of the physical
+body previously implanted in it, to combine with
+those substances of the physical earth attenuated as
+far as the fire-state. But by itself it would no
+<span class="tei tei-pb" id="page205">[pg 205]</span><a name="Pg205" id="Pg205" class="tei tei-anchor"></a>
+longer be able to introduce air substances into the
+body which has meanwhile become more solidified.
+Then, as indicated above, the higher beings dwelling
+on the sun interpose, breathing air into the body.
+While man, by virtue of his past, is able of himself
+to become permeated with earthly fire, higher beings
+direct the breath of air into his body. Heretofore
+the etheric body of man, as a receiver of sound, had
+been the director of the air current. It permeated
+man's physical body with life. Now the physical body
+gets life from without. The result is that this life
+becomes independent of the soul part of man.
+On departing from the earth, the soul leaves
+behind not only the seed of its form, but also a living
+image of itself. The Lords of Form now remain
+united with that image, and the life they have bestowed,
+they transfer to man's descendants, when his
+soul has left the body. Thus comes about what may
+be called heredity, and when the human soul once
+more appears on earth it feels that it is in a body
+animated by the life of its ancestors. It feels itself
+especially attracted to just that kind of a body. In
+this way something like a <em class="tei tei-emph"><span style="font-style: italic">memory</span></em> is formed of the
+ancestor with whom the soul feels itself to be at one.
+This memory passes through the line of descendants
+in the form of a consciousness possessed in
+common. The ego thus flows down through the generations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At this stage of evolution man, during his life on
+earth, was conscious of himself as an independent
+being. He felt the inner fire of his etheric body to
+<span class="tei tei-pb" id="page206">[pg 206]</span><a name="Pg206" id="Pg206" class="tei tei-anchor"></a>
+be combined with the external fire of the earth. He
+could feel the heat that was streaming through him
+as his own ego. In those heat currents, interwoven
+with life, are to be found the first beginnings of the
+circulation of the blood. But in what flowed into
+him as air, he did not exactly feel as his own being.
+Indeed, it was the forces of the higher beings we have
+described that were working in that air. But still
+there was left to him, within the air that flowed
+through him, that part of the active forces which
+belonged to him by virtue of his previously formed
+etheric powers. He was master in one part of those
+air currents. And to that extent, it was not only the
+higher beings who were shaping him, but he himself.
+He formed the air parts of his being in accordance
+with the images of his astral body. While air was
+thus flowing into his body from without, a process
+which became the basis of respiration, part of the
+air was formed within him into an organism which
+became fixed and was the basis of the subsequent
+nervous system. Thus man at this period was connected
+with the external earth by heat and air.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On the other hand, he was not conscious of the introduction
+within himself of the solid element of the
+earth. Although it contributed to his own embodiment,
+he could not perceive directly what was being
+supplied but could only do so through a dim consciousness
+in the image of the higher beings
+who were active in the process. In the same
+kind of picture-form, as an expression of the
+beings above him, man had previously perceived
+<span class="tei tei-pb" id="page207">[pg 207]</span><a name="Pg207" id="Pg207" class="tei tei-anchor"></a>
+the introduction of the fluid element
+into the earth. Through the densification of his
+earthly form the pictures have now undergone a
+change in his consciousness. The solid element has
+been mixed with the fluid. This incoming of the solid
+element must also be seen to be the work of higher
+beings operated from without. It is no longer possible
+for the human soul to have the power of directing
+the supply for that supply has now to serve his
+body, which is being built up from without. He
+would spoil its form if he were to direct the influx
+himself.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What, therefore, reaches him from without appears
+to him to be directed by authoritative orders
+issuing from the higher beings who are at work on
+the shaping of his body. Man feels himself to be an
+ego; he has within him, as part of his astral body,
+his intellectual-soul, through which he inwardly perceives,
+in the form of pictures, what is happening
+externally, and by means of which he permeates his
+delicate nervous system. He feels himself to be
+descended from ancestors, by virtue of the life flowing
+down through the generations. He breathes, and
+feels it to be the effect of the higher beings who
+have been described as the Lords of Form. He is
+likewise subject to their impulses in all that which
+comes to him from the outside (as his food). What
+he finds most obscure is his origin as an individual.
+As to that, he only knows that he has been under
+the influence of the Lords of Form expressing themselves
+in earth-forces. In his relations with the
+<span class="tei tei-pb" id="page208">[pg 208]</span><a name="Pg208" id="Pg208" class="tei tei-anchor"></a>
+outer world, man was guided and ruled. This finds
+expression through the fact that man has a consciousness
+of the psycho-spiritual activities operating
+behind his physical environment. It is true that
+he does not see the spiritual beings in their own form,
+but he is conscious in his soul of sounds and colors.
+He knows, however, that it is the actions of spiritual
+beings that are realized through that world of
+images. What those beings communicate to him,
+reaches him as sound; their manifestations appear
+to him in light-pictures.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The innermost concepts, of which earthly man becomes
+conscious, are those conveyed to him by the
+element of fire or warmth. He can already distinguish
+between his own inner heat and the heat currents
+of the earth's periphery. In these latter are
+manifested the Sons of Personality. But man has
+only a dim consciousness of what is behind the currents
+of external heat. It is in those very currents
+that he feels the influence of the Lords of Form.
+When powerful effects of heat are produced in man's
+environment, the soul feels that spiritual beings are
+now heating the earth's circumference—beings,
+from whom a spark has been detached, which warms
+his inner being.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the effect of light, however, man does not yet
+distinguish in quite the same manner between the
+outer and the inner. When light-pictures appear
+around him, they do not always produce the same
+feeling in the soul of the earth-man. There were
+times when he felt them as external images. This
+<span class="tei tei-pb" id="page209">[pg 209]</span><a name="Pg209" id="Pg209" class="tei tei-anchor"></a>
+was during the period when he had just descended
+from the disembodied state into incarnation. It
+was the period of his growth on earth. As the time
+approached for the embryo to be developed those
+images faded, and man only retained something like
+inner memory-pictures of them. The actions of the
+Sons of Fire (Archangels) were contained in those
+light-pictures, which appeared to man to be the
+servitors of the Fire-spirits who sent down a spark
+into his own inner being. When their outer manifestations
+died away, man felt them inwardly in the
+form of images (memories). He felt himself united
+with their forces. And so indeed he was. For by
+means of what he had received from them, he was
+able to work upon his surrounding atmosphere.
+This, under his influence, began to emit light.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At that time nature forces and human forces were
+not as yet separated from each other as they subsequently
+became. What happened on earth still
+emanated to a great extent from human forces.
+Viewing nature processes on the earth from the
+outside, one would then have seen in them not only
+something independent of man, but also the effect
+of human activity within those processes. Sound-perceptions
+assumed a still more different form to
+the earth-man. From the beginning of earth-life they
+had been perceived as outer tones. Whereas the
+external air pictures were perceived up to the middle
+of earth existence, the external tones could
+be heard even after that middle period. And only
+toward the end of his life did the earth-man become
+<span class="tei tei-pb" id="page210">[pg 210]</span><a name="Pg210" id="Pg210" class="tei tei-anchor"></a>
+insensible to them. But the memory-pictures of
+those sounds remained. In them were contained the
+manifestations of the Sons of Life (Angels). When,
+toward the end of his life, man felt himself inwardly
+united with those forces, he was able, by imitating
+them, to produce mighty effects in the earth's watery
+element. The waters surged in and above the
+earth under his influence. Man had perceptions
+of taste only during the first quarter of his earth-life,
+and even then they seemed to the soul like a
+memory of the experience of his disembodied state.
+As long as they lasted, his body continued to grow
+more and more solid by assimilating external substances.
+In the second quarter of earth life growth
+still continued, but the form was already fully developed.
+At this time man could perceive other living
+beings near him only through their heat, light, and
+sound effects; for he was not as yet capable of imagining
+the solid element. During the first quarter
+of his life he received the taste-impressions described,
+only through the watery element.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man's external bodily form was an image of this
+inner psychic condition. Those parts were most
+fully developed which contained the first fore-shadowing
+of the later form of the head. The other organs
+appeared only as appendages. These were
+shadowy and indistinct. Yet earth-beings varied
+with regard to form. There were some in whom
+the appendages were more or less developed, according
+to the earth-conditions under which they
+lived. This varied with people's different dwelling
+<span class="tei tei-pb" id="page211">[pg 211]</span><a name="Pg211" id="Pg211" class="tei tei-anchor"></a>
+places on the earth. Where they were more involved
+in the things of earth, the appendages became more
+prominent. Those human beings who at the beginning
+of physical development on earth were the
+ripest, owing to their previous evolution, having
+come in contact with the fire-element at the very beginning
+before the earth had been condensed into air,
+were those now able to develop the first beginnings
+of the head most completely. They were those persons
+possessing most inner harmony.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Others were ready for contact with the fire-element
+only when the earth had already evolved air
+within it. They were more dependent upon outer
+conditions than the first mentioned, who distinctly
+felt the Lords of Form through heat, and during
+their earth-life felt as though they retained a memory
+of having belonged to those spirits and of having
+been connected with them in the disembodied state.
+The second species of human beings only had the
+memory of the disembodied state to a more limited
+degree; they were conscious of their fellowship with
+the spiritual world chiefly through the light-influences
+of the Sons of Fire (Archangels). A third
+type of human beings was still more entangled in
+earthly existence. It was they who were unable to
+come in contact with the fire-element until the earth
+was separated from the sun and had absorbed the
+watery element within itself. Their feeling of fellowship
+with the spiritual world was especially slight
+at the beginning of earth-life. Only when the activities
+of the Archangels, and more especially of the
+<span class="tei tei-pb" id="page212">[pg 212]</span><a name="Pg212" id="Pg212" class="tei tei-anchor"></a>
+Angels, influenced the inner imaginative life, did
+they feel this connection to any degree. On the other
+hand, at the beginning of the earth-period they were
+full of active impulses for performing deeds which
+can be accomplished under earthly conditions only.
+In them the extremities were particularly strongly
+developed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the Moon-forces, before the separation of
+the moon from the earth, tended more and more to
+harden the latter, it happened that among the descendants
+of the embryos left behind upon the earth
+by man, there were some in whom human souls returning
+from the disembodied state could no longer
+incarnate in consequence of the Moon-forces. The
+form of these descendants was too much solidified
+and through the Moon-forces, had become too unlike
+the human form to be able to reassume it. Consequently
+certain human souls no longer found it possible,
+under these circumstances, to return to earth.
+Only the ripest and strongest of these souls felt competent
+to transform the earth-body during its
+growth, so that it could blossom into a human form.
+Only a portion of the bodily descendants of man became
+the vehicles of earthly human beings. Another
+part, because of its solidified form, was able to receive
+only souls on a lower level than those of men.
+But there was one group of human souls, however,
+which was prevented from participating in the earth-evolution
+of that time. In this way they were driven
+to embark on another course.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There were souls who, as far back as the separation
+<span class="tei tei-pb" id="page213">[pg 213]</span><a name="Pg213" id="Pg213" class="tei tei-anchor"></a>
+of the sun from the earth, found no place
+on the latter. For their further evolution they were
+removed to a planet which, under the guidance of
+cosmic beings, was detached from the universal
+world-substance,—that substance of which the earth
+formed a part at the beginning of its physical evolution,
+and from which the sun had separated. This
+planet, in its physical expression, is the one known
+to outer science as <span class="tei tei-q">“Jupiter.”</span> (Here we are speaking
+of celestial bodies, planets, and their names exactly
+in the sense of a more ancient science, and as
+is in harmony with occult science. Just as the physical
+earth is only the physical expression of a great
+psycho-spiritual organism, so is every other celestial
+body. And as the seer does not denote only the
+physical planet by the word <span class="tei tei-q">“earth,”</span> nor only the
+physical fixed star by <span class="tei tei-q">“sun,”</span> so when speaking of
+<span class="tei tei-q">“Jupiter,”</span> <span class="tei tei-q">“Mars,”</span> and the other planets, he signifies
+far-reaching spiritual relationships. The form
+and mission of the heavenly bodies have, in the nature
+of things, been essentially changed since the
+times of which we are here speaking,—in a certain
+respect even their position in celestial space has been
+changed. It is possible only for one who follows
+with the seer's vision the evolution of those celestial
+bodies back to remote ages of the past, to apprehend
+the connection of contemporary planets with their
+predecessors.) On Jupiter the souls that have been
+described continued their evolution.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And later, when the earth was tending more and
+more toward solidification, still another abode had
+<span class="tei tei-pb" id="page214">[pg 214]</span><a name="Pg214" id="Pg214" class="tei tei-anchor"></a>
+to be prepared for souls who even though they were
+able to occupy the solidified bodies for a time, could
+no longer do so when this solidification had progressed
+too far. An appropriate place for their further
+evolution was prepared on <span class="tei tei-q">“Mars.”</span> Even as
+far back as the time when the soul was still united
+with the sun, and was incorporating the sun's air
+elements within itself, certain souls were proving
+unfit to participate in the earth's evolution. They
+were too powerfully affected by the earthly bodily
+form. Accordingly, even at that time, they had to
+be withdrawn from the direct influence of the Sun-forces.
+These had to influence them from without.
+The planet Saturn became the scene of their further
+evolution.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus, in the course of the earth's evolution, the
+number of human forms decreased, and forms appeared
+which had not embodied human souls. These
+were able to receive only astral bodies as the human
+physical and etheric bodies on the old Moon had
+done. While the earth was becoming depopulated
+as far as human beings were concerned, these other
+beings were colonizing it. Eventually all human
+souls would have been compelled to leave the earth
+if, by detaching the Moon from it, a way had not
+been provided to preserve those human bodies which
+at that time could still harbor human souls. It was
+made possible for these, during their earth life, to
+withdraw the human ego from the effects of the
+Moon-forces coming directly from the earth, thus
+allowing it to mature sufficiently within themselves
+<span class="tei tei-pb" id="page215">[pg 215]</span><a name="Pg215" id="Pg215" class="tei tei-anchor"></a>
+until it could be exposed directly to those
+forces. As long as the embryo was developing within
+man, it was under the influence of those beings
+who, under the leadership of the mightiest of their
+number, had detached the moon from the earth in
+order to conduct the evolution of the latter over a
+critical point.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the earth had developed the air element
+within it, astral beings were present as described
+above, who had belonged to the old Moon and who
+had been left behind. They had fallen short even of
+the lowest human souls in their evolution. They became
+the souls of those forms which already before
+the separation of the Sun had to be abandoned by
+man. These beings are the ancestors of the animal
+kingdom. As time went on, they developed especially
+those organs which in man thus far only existed
+as appendages. Their astral body had to work on
+the physical and etheric bodies in the same way as
+did the human astral body during the old Moon-period.
+Now the animals which had thus come into
+existence had souls which could not dwell in the individual
+animals. The soul extended its being also
+to the descendant. Virtually, animals descended
+from one form have a soul in common. Only when
+the descendant diverges from the ancestral type
+through special influences, does a new animal soul
+become incarnated. In this sense, in accordance
+with occult science, we can speak of a species or
+group-soul, in animals.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Something of a similar nature took place at the
+<span class="tei tei-pb" id="page216">[pg 216]</span><a name="Pg216" id="Pg216" class="tei tei-anchor"></a>
+time of the separation of sun and earth. There
+came forth from the watery element, forms no further
+evolved than man was before the old Moon-evolution.
+They could only receive an impression
+from anything of an astral nature when the latter
+influenced them from without. This could not happen
+until after the departure of the sun from the
+earth. Whenever the sun-period of the earth set in,
+the astral element in the sun stimulated these forms
+in such a way that they formed their vital body out
+of the etheric part of the earth. When the sun
+turned away from the earth, that etheric body was
+again dissolved into the common earth-life. And as
+a result of the co-operation of the astral part of the
+sun with the etheric part of the earth, there emerged
+from the watery element those physical forms which
+became the ancestors of the present vegetable kingdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man became an individualized soul-being on earth.
+His astral body, which had been poured into him on
+the Moon through the Lords of Motion, now became
+organized on earth into the sentient-intellectual-and
+consciousness-souls. And when the consciousness-soul
+had progressed so far that it was able to form
+for itself during earth-life, a body adapted to that
+life, the Lords of Form endowed that body with a
+spark from their fire. The <span class="tei tei-q">“ego”</span> was enkindled
+within it. Every time man left the physical body he
+was in the spiritual world, in which he met the beings
+who, during the Saturn, Sun, and Moon evolutions,
+had given him his physical, etheric, and astral bodies,
+<span class="tei tei-pb" id="page217">[pg 217]</span><a name="Pg217" id="Pg217" class="tei tei-anchor"></a>
+and who had developed them as far as the earth-stage.
+Since the spark of ego had been enkindled
+during earth-life, there had also come about a change
+in the disembodied life. Up to this point of evolution,
+man had had no independence in the spiritual
+world. Within that world he did not feel himself a
+separate being, but as though he were a member of
+the exalted organism which was composed of the beings
+superior to him. The <span class="tei tei-q">“ego experience”</span> on
+earth now takes effect also in the spiritual world.
+Henceforth man feels himself to be, to a certain
+degree, a unit in that world. But he feels also that
+he is unceasingly linked with it. In the disembodied
+state he again finds the Lords of Form, in a higher
+aspect, and this aspect he had perceived in their
+manifestation on earth by means of the spark of
+his ego.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the separation of the moon from the earth, the
+disembodied soul began to have experiences in the
+spiritual world which were connected with that
+separation. To develop such human forms upon
+earth which could receive soul individuality, only became
+possible through the fact that a part of the
+shaping forces passed over from the Earth to the
+Moon. Thus human individuality came within the
+sphere of the Moon-beings. And in the disembodied
+state the reminiscence of earthly individuality could
+only operate because, even in that state, the soul remained
+within the sphere of those mighty spirits
+who had brought about the separation of the moon.
+The process worked in such a manner that immediately
+<span class="tei tei-pb" id="page218">[pg 218]</span><a name="Pg218" id="Pg218" class="tei tei-anchor"></a>
+after leaving the earth-body the soul could
+only see the exalted Sun-beings as though in a lustre
+reflected from the Moon-beings. And it was only
+when sufficiently prepared by gazing at that reflected
+splendor, that the soul attained to the vision of
+the exalted Sun-beings themselves.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The mineral kingdom of the earth also arose out
+of what was ejected from human evolution in general.
+Its structures are what remained solidified
+after the moon was detached from the earth. The
+only soul-element which felt attracted to those structures
+was that which had been left behind at the
+Saturn stage, and was therefore only adapted for
+developing physical forms. All the occurrences
+treated of here and in what follows were enacted
+in the course of exceedingly long periods. But the
+question of chronology cannot be entered into here.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The events described, present the evolution of
+the earth from without. Seen spiritually from within,
+the facts present themselves as follows: The
+spiritual beings who drew the moon out of the earth
+and incorporated their own existence with the moon,—thus
+becoming earth-moon beings,—brought about
+a certain formation of the human organism by means
+of the forces which they sent to the earth from the
+moon. Their influence affected the <span class="tei tei-q">“ego”</span> which
+man had acquired, and made itself felt in the interplay
+of that <span class="tei tei-q">“ego”</span> with the astral, etheric, and
+physical bodies. They made it possible for man to
+reflect within himself consciously and to reproduce
+within his cognition, the wisdom revealed in the cosmos.
+<span class="tei tei-pb" id="page219">[pg 219]</span><a name="Pg219" id="Pg219" class="tei tei-anchor"></a>
+It will be remembered that during the old
+Moon-period man, owing to the separation from the
+sun at the time, acquired a certain independence
+in his organism, a more unfettered stage of consciousness
+than that which he had been able to derive
+directly from the Sun-spirits. This free, independent
+consciousness—a heritage from the old
+Moon-evolution—appeared again during the earth-period
+in question. But it was just this consciousness
+which, through the influence of the described
+earth-moon beings, could again be brought
+into union and harmony with the universe and be
+made a reflection of it. This would have happened
+if no other influence had asserted itself.
+Without that influence, man would have become a
+being whose consciousness would not have reflected
+the world in pictures of cognition, through his own
+free volition, but through natural necessity. But
+things did not happen in this way. At the time
+when the moon split off, certain spiritual beings
+interposed in human evolution who had retained so
+much of their Moon nature that they could not take
+part in the exodus of the sun from the earth, and
+were shut out from the influence of the spirits who
+from the earth-moon had exerted their activity upon
+the earth. These spirits with the old Moon nature
+were, so to say, banished to the earth, but with an
+irregular development. In their Moon-nature was
+that which had rebelled against the Sun-spirits during
+the old Moon-evolution, and which had so far
+been a blessing to man that it had led him to a free,
+<span class="tei tei-pb" id="page220">[pg 220]</span><a name="Pg220" id="Pg220" class="tei tei-anchor"></a>
+independent state of consciousness. The consequences
+of the peculiar development of these spirits
+during the earth-period entailed their becoming adversaries
+of the spirits who, acting from the moon,
+desired to make human consciousness an automatic
+reflector of the universe. What had helped man to a
+higher state of development of the old Moon, proved
+to be in opposition to the possibilities which had
+arisen through the evolution of the earth. The opposing
+forces had brought with them from their
+Moon nature the power of working upon the human
+astral body, namely,—as above indicated,—the
+power of making it independent. They exercised
+that power by giving the astral body a certain degree
+of independence—even throughout the earth-period—compared
+with the automatic (involuntary)
+state of consciousness which had been brought about
+by the spirits of the earth-moon.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is difficult to express in the language of to-day
+the effects on man, in that far-off time of the spiritual
+beings referred to. They must not be thought
+of as analogous to natural influences of the present
+time, nor yet as similar to the influence of one human
+being on another, when the first awakens in the
+second inner powers of consciousness by words which
+help the second person to understand something, or
+which stimulate him to virtue or vice. The effect
+referred to as operative in that primeval age was not
+a force of nature but a spiritual influence, conveyed
+in a spiritual way, which descended upon man
+as a spiritual influx from higher spirits, conformable
+<span class="tei tei-pb" id="page221">[pg 221]</span><a name="Pg221" id="Pg221" class="tei tei-anchor"></a>
+with man's state of consciousness at that time. If
+we think of this influence as a force of nature
+we altogether miss its essential reality. If we say
+that the spirits with the old Moon nature tempted
+man in order to lead him astray for their own ends,
+we are using a symbolical expression, which is good
+as long as we remember that it is but a symbol and
+are at the same time clear in our minds that a spiritual
+fact underlies the symbol.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The influence brought to bear on man by the
+spirits who had remained behind during the Moon-evolution
+had a two-fold result. Man's consciousness
+was divested of the character of being merely a
+mirror of the universe, because the possibility was
+aroused in the human astral body of regulating and
+controlling, by means of this astral body, the images
+in the consciousness. Man became the ruler of his
+own knowledge. But on the other hand it was the
+astral body that was the starting point of that rulership,
+and consequently the ego set over the astral
+body came to be continually dependent upon it. Hence
+man was from this time forth exposed to the lasting
+influences of a lower element in his nature. It was
+possible for him in his life to sink below the height
+on which he had been placed by the spirits of the
+earth-moon in the course of the world's progress.
+And subsequently he was open to the lasting influence
+on his nature of the irregularly evolved
+Moon-spirits. We may call these Moon-spirits Luciferian,
+to distinguish them from the other spirits
+who, from the earth-moon, made consciousness into
+<span class="tei tei-pb" id="page222">[pg 222]</span><a name="Pg222" id="Pg222" class="tei tei-anchor"></a>
+a mirror of the universe, without bestowing free
+will. The Luciferian spirits endowed man with the
+possibility of developing free activity in his consciousness,
+and at the same time created the possibility
+of error and evil.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As a result of these events man was brought into
+a different connection with the Sun-spirits from that
+which had been destined for him by the spirits of the
+earth-moon. These wished to develop the reflecting
+human consciousness in such a manner that
+within the whole life of the human soul, the influence
+of the Sun-spirits would have become dominant.
+These purposes were thwarted, and an opposition
+was thus created in human nature between the influence
+of the Sun-Spirits and that of the spirits who
+were irregularly developed on the old Moon. Owing
+to this opposition, the inability to recognize the physical
+Sun-influences as such also arose in man; they
+were hidden by the earthly impressions of the outer
+world. Filled with these impressions, the astral part
+of man was drawn into the sphere of the ego. This
+ego,—which otherwise would have felt only the spark
+of fire bestowed on it by the Lords of Form, and
+which would have submitted to the bidding of those
+spirits in everything that had to do with external
+fire,—henceforth worked upon external heat phenomena
+through the element with which it had itself
+been inoculated. A bond of attraction was thereby
+established between the ego and the earth-fire.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In this way man became more involved in earthly
+materiality than had been ordained for him, which
+<span class="tei tei-pb" id="page225">[pg 225]</span><a name="Pg225" id="Pg225" class="tei tei-anchor"></a>
+was effected through the earth-moon spirits in man's
+body. The real individual ego was thereby set free
+from the mere earth-ego so that although man during
+earth-life only partially felt himself to be an
+ego, he at the same time felt his earth-ego to be a continuation
+of that of his ancestors through the generations.
+The soul was conscious of a kind of <span class="tei tei-q">“group-ego”</span>
+in earth-life, dating back to remote ancestors;
+man felt himself to be a member of this group. Only
+in the disembodied state could the individual ego
+be conscious of itself as a separate being. But this
+state of isolation was impaired because the ego was
+still burdened with a memory of the earth-consciousness
+(earth-ego.) This memory clouded its vision
+of the spiritual world, which began to be covered
+as with a veil between death and birth just as it is
+hidden from physical vision upon earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The many changes which took place in the spiritual
+world while human evolution was passing
+through the conditions just described, found physical
+expression in the gradual adjustment of the
+mutual relations existing between the sun, moon,
+and earth (and, moreover, between other celestial
+bodies).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The alternation of day and night stands out as
+one result of those relations. (The motions of celestial
+bodies are regulated by the beings who inhabit
+them. The earth's motion, of which day and night
+are the result, was induced by the mutual relations
+of various spirits superior to man. The moon's motion
+had been brought about in the same way, in
+<span class="tei tei-pb" id="page226">[pg 226]</span><a name="Pg226" id="Pg226" class="tei tei-anchor"></a>
+order that after the separation of the moon from the
+earth, the Lords of Form might, by means of the
+revolution of the former around the latter, work
+upon the human physical body in the right way, and
+with the right rhythm.) The ego and astral body of
+man now worked within the physical and etheric
+bodies by day; at night that activity ceased: for
+the ego and the astral body then left the physical
+and etheric bodies and came wholly within the
+sphere of the Sons of Life or Angels, the Sons of
+Fire or Archangels, the Sons of Personality, and
+the Lords of Form. Besides the Lords of Form,
+the Lords of Motion, of Wisdom and the Thrones
+also included the physical and etheric bodies in their
+sphere of influence at this time. The injurious effects
+produced on man by the errors of his astral
+body during the day, could thus be counter-balanced.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As people upon Earth now again multiplied there
+was no reason why human souls should not incarnate
+in their descendants. The earth moon-forces
+now acted in such a way that under their influence
+the human bodies became entirely capable of incarnating
+human souls. The souls who had previously
+removed to Mars, Jupiter and the other planets
+were now guided to earth, and there was thus a soul
+ready for each human being born in the physical
+line of descent. This went on through long periods
+so that the immigration of souls to earth corresponded
+to the increase of human beings. Souls
+now leaving their bodies at physical death retained
+the echo of their earthly individuality as a memory
+<span class="tei tei-pb" id="page227">[pg 227]</span><a name="Pg227" id="Pg227" class="tei tei-anchor"></a>
+in the disembodied state. This memory acted in
+such a way that whenever a body was born on earth
+suitable for them, they again incarnated it. Consequently
+there were among the human descendants
+some whose souls came from without and who appeared
+on earth for the first time since its very earliest
+periods, and there were others whose souls had
+continually incarnated on the earth. In subsequent
+periods of earthly evolution the number of young
+souls appearing for the first time grows ever smaller
+and smaller, and the reincarnated souls become more
+and more numerous; yet for long ages the human
+race was composed of the two types of beings conditioned
+by these facts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Henceforth man on earth felt himself united with
+his forefathers through the group-ego which he had
+in common with them. On the other hand, the experience
+of the individual ego was all the stronger in
+the disembodied state between death and a new birth.
+The souls which entered human bodies from celestial
+space were in a different position from those
+which had one or more earthly lives behind them.
+The former, as souls entering upon the physical
+earth-life, brought with them only the conditions to
+which the higher spiritual world and their experiences
+outside the sphere of earth had subjected them.
+The others had, by their actions in former lives,
+added conditions of their own. The fate of the first
+was determined only by facts lying outside of the
+new earth-conditions; that of the reincarnate souls
+<span class="tei tei-pb" id="page228">[pg 228]</span><a name="Pg228" id="Pg228" class="tei tei-anchor"></a>
+is also determined by what they themselves have
+done in former lives under earthly conditions. Individual
+human Karma makes its first appearance
+simultaneously with reincarnation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Because the human etheric body was withdrawn
+from the influence of the astral body in the manner
+above indicated, the generative faculty was not included
+in the sphere of human consciousness, but
+was under the sway of the spiritual world. When
+the time had come for a soul to descend to earth,
+procreative impulses arose in the human being. The
+entire process, to a certain degree was veiled in
+mysterious obscurity as far as earthly consciousness
+was concerned. The consequences of this partial
+separation of the etheric from the physical body
+were felt during earthly life also. The qualities of
+the etheric body were capable of being especially
+heightened by spiritual influence. In the life of the
+soul this expressed itself through a special perfection
+of memory. Independent logical thought was
+at this period only in its most rudimentary stage in
+man; on the other hand, the faculty of memory was
+almost unlimited. Externally it appeared as though
+man had direct knowledge of the working forces of
+every living being. He had at his disposal the vital
+and generative forces of the animal and, more especially,
+of the vegetable kingdom. He was able, for
+instance, to draw out of a plant the force which impels
+it to grow, and to use that force, just as we
+now use the forces of inanimate nature; for example,
+<span class="tei tei-pb" id="page229">[pg 229]</span><a name="Pg229" id="Pg229" class="tei tei-anchor"></a>
+the power dormant in coal which is extricated and
+used for propelling engines.<a id="noteref_22" name="noteref_22" href="#note_22"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">22</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The inner soul life of man was also transformed
+in many different ways by the Lucifer influence.
+Many kinds of feelings and emotions due to it might
+be instanced. Of these only one can be mentioned.
+Previous to this influence, the human soul acted, in
+that which it had to shape and to do, according to the
+purposes of higher spiritual beings. The plan of
+everything that was to be carried out was determined
+from the beginning. And in proportion to
+the degree to which human consciousness was
+evolved, it was able to foresee how things must develop
+in the future in accordance with that preconceived
+plan. That consciousness of the future was
+lost when the veil of earthly perceptions was woven
+across the manifestations of higher spiritual beings
+and in these the real forces of the Sun-spirits were
+hidden. Henceforth the future became uncertain,
+and in consequence of this the possibility of fear was
+implanted in the soul. Fear is a direct result of
+error.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is however evident that through the Luciferian
+influence, man became independent of certain definite
+forces to which he had previously submitted
+without the exercise of his will. Henceforth he was
+able to form resolutions of his own. Freedom is
+the result of the Luciferian influence, and fear and
+<span class="tei tei-pb" id="page230">[pg 230]</span><a name="Pg230" id="Pg230" class="tei tei-anchor"></a>
+similar feelings are only the phenomena attendant
+on the evolution of human freedom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Spiritually seen, fear makes its appearance in this
+way. Within the earth-forces, under whose influence
+man had come by means of the Luciferian
+powers, other beings were operating, which had developed
+irregularly much earlier in the course of
+evolution than the Luciferian powers. With the
+earth-forces man admitted into his nature the influence
+of these other beings. They gave the quality
+of fear to feelings, which without them would
+have operated quite differently. They may be called
+Ahrimanic beings. They are the same that Goethe
+calls Mephistophelian.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Although the Luciferian influence manifested itself
+at first only in the most advanced individuals,
+it soon spread to others. The descendants of the
+advanced individuals intermingled with the less progressive
+described above, and in this way the Luciferian
+force was conveyed to the latter. But the
+etheric body of these souls returning from the different
+planets could not be protected to the same extent
+as that of the descendants of those who remained
+on earth. The protection of the etheric body of
+these descendants emanated from an exalted Being
+in Whom was vested the leadership of the cosmic
+when the separation of the sun from the earth took
+place. That Being is the Ruler of the Kingdom of
+the Sun. With him those lofty spirits, whose cosmic
+development was sufficiently matured, departed for
+their dwelling-place in the Sun. But there were
+<span class="tei tei-pb" id="page231">[pg 231]</span><a name="Pg231" id="Pg231" class="tei tei-anchor"></a>
+other beings who had not reached such a height at
+the separation of the sun; these were obliged to
+seek other spheres. It was through their instrumentality
+that Jupiter and other planets became detached
+from that general cosmic substance of which,
+at the outset, the earthly physical organism consisted.
+Jupiter now became the abode of those beings
+who were not highly enough developed to live
+on the sun, and the most advanced of these became
+the leader. As the Leader of the Sun evolution became
+the <span class="tei tei-q">“higher ego”</span> which worked in the etheric
+body of the descendants of those who had remained
+on earth, so the Jupiter leader became that <span class="tei tei-q">“higher
+ego”</span> which manifested as a common consciousness
+in certain other human beings. Those were the human
+beings descending from the intermixing of those
+who had only appeared on earth at the time of the
+air-element and had gone over to Jupiter. These
+human beings may be called, in conformity with occult
+science, <span class="tei tei-q">“Jupiter-humanity.”</span> They were scions
+of the human race which had adopted human souls
+far back in that ancient time; but who, at the beginning
+of earthly evolution, were not yet mature
+enough to take part in the first contact with fire.
+They were souls midway between the human and
+animal soul-kingdoms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now there were other beings who, under the leadership
+of the greatest one among them had detached
+Mars from the general cosmic substance, to make it
+their dwelling place. Under their influence there
+<span class="tei tei-pb" id="page232">[pg 232]</span><a name="Pg232" id="Pg232" class="tei tei-anchor"></a>
+arose a third kind of humanity, formed by interbreeding,—the
+<span class="tei tei-q">“Mars-humanity.”</span> (This knowledge
+throws light upon the origin of the formation of
+the planets of our solar system; for all the members
+of that system originated through the various stages
+of maturity reached by the beings inhabiting them.
+But of course it is not possible to enter into all the
+details of cosmic differentiation here.) Those people
+who felt in their etheric body the influence of the
+exalted Sun-being Himself may be called <span class="tei tei-q">“Sun-humanity.”</span>
+The Being Who lived in them as the
+Higher Ego—of course only in the race, not in the
+individual,—is the same to Whom various names
+were given in later times, when man had gained conscious
+knowledge of Him. It is he Who appears
+to the human race today as the Christ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Saturn-humanity”</span> is also to be distinguished at
+that time. The <span class="tei tei-q">“higher ego”</span> of this race appeared
+as a being who, with his associates, had been forced
+to leave the general cosmic substance before the
+separation of the Sun. In these individuals not only
+the etheric body but also the physical body was
+partly exempt from the Luciferian influence. But the
+etheric body was nevertheless not well enough protected
+in the less developed races of mankind to
+be able to sufficiently resist the influences of the
+Luciferian beings. These individuals could arbitrarily
+use the spark of the ego within them to such a degree
+that they were able to call forth mighty and destructive
+effects of fire around them. The result was
+a mighty terrestrial catastrophe. A large part of
+<span class="tei tei-pb" id="page233">[pg 233]</span><a name="Pg233" id="Pg233" class="tei tei-anchor"></a>
+the inhabited earth was wrecked by fiery storms,
+and with it the human beings that had fallen into
+sin. Only a very small part of those who had remained
+untouched by sin, were able to take refuge
+in a region which had so far been shielded from the
+fatal human influence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The country occupying that part of the earth now
+covered by the Atlantic Ocean proved to be peculiarly
+well fitted for the abode of the new human
+race. Thither that part of humanity repaired which
+had preserved purity. Only stray groups of humanity
+inhabited other regions. Occult science gives
+the name of <span class="tei tei-q">“Atlantis”</span> to that part of the earth
+which once existed between the present continents of
+Europe, Africa, and America. (This particular
+stage of human evolution has its special nomenclature
+in theosophical literature. The period preceding
+the Atlantean is called the Lemurian age, whereas
+that during which the Moon-forces had not yet
+fully developed is called the Hyperborean age. This
+is preceded by yet another, which coincides with the
+earliest period of the evolution of the physical earth.
+Biblical tradition describes the period before the influence
+of the Lucifer-beings came into play as the
+Paradise time, and the descent to earth, or entanglement
+of humanity in the sense-world, as the expulsion
+from Paradise.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Atlantean period of evolution was the real
+time of separation into the Saturn, Sun, Jupiter, and
+Mars humanities. Up to that time only predispositions
+for this separation had been developed. The
+<span class="tei tei-pb" id="page234">[pg 234]</span><a name="Pg234" id="Pg234" class="tei tei-anchor"></a>
+division between the state of waking and sleeping
+had special consequences, which appeared particularly
+in the Atlantean race. During the night the
+human astral body and ego were in the sphere of the
+beings superior to man, as far up as the Sons of
+Personality. Man could perceive the Sons of Life
+(the Angels) and the Sons of Fire (the Archangels)
+through that part of his etheric body which was
+not united with the physical body. For he was
+able to remain united, during sleep, with that
+part of his etheric body which was not interpenetrated
+by the physical body. It is true,
+his perception of the Sons of Personality was
+vague, owing to the Luciferian influence; but not
+only the Angels and Archangels became visible to
+man in this condition but also those beings who
+were not able to enter upon earthly existence because
+they had lagged behind on the Sun or Moon,
+and were therefore obliged to remain in the psycho-spiritual
+world. But man, by means of the Luciferian
+influence, drew them into his soul which was
+separated from his physical body during sleep.
+Thus he came in contact with beings whose influence
+was highly corrupting. They increased in his soul
+the propensity for error; especially the tendency to
+misuse the powers of growth and reproduction,
+which since the separation of the physical and
+etheric bodies were now under his control.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Certain human beings of the Atlantean period
+however became entangled in the sense world
+only to a very limited degree. Through them,
+<span class="tei tei-pb" id="page235">[pg 235]</span><a name="Pg235" id="Pg235" class="tei tei-anchor"></a>
+the Luciferian influence became, instead of a
+hindrance to human evolution, a means of further
+progress. It enabled them to develop knowledge
+of earthly matters sooner than would otherwise have
+been possible. They sought to expel error from their
+imaginative life and to interpret, by means of cosmic
+phenomena, the original purposes of spiritual beings.
+They kept themselves free from those impulses
+and desires of the astral body which were directed
+merely toward the sense-world. Hence they became
+more and more free from the errors of the astral
+body. This resulted in a condition through which
+they were able to confine their perceptions to that
+part of the etheric body which was separated from
+the physical body in the manner described above.
+Under these conditions the capacity of the physical
+body for perception was practically extinguished
+and the physical body itself was as though dead.
+For through the etheric body, these individuals were
+wholly united with the kingdom of the Lords of
+Form, and were able to learn from them how they
+were being guided and directed by that exalted Being
+the <span class="tei tei-q">“Christ,”</span> who was the Leader at the time
+of the separation of sun and earth. These people
+were Initiates. But since human individuality had
+been brought into the sphere of the Moon-beings, as
+described above, these Initiates could not as a rule
+come into direct contact with the Christ-Being, they
+could only see it as a reflection, shown them by the
+Moon-beings. Thus they did not see the Christ-Being
+directly, but only the reflection of its glory.
+</p>
+
+<span class="tei tei-pb" id="page236">[pg 236]</span><a name="Pg236" id="Pg236" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+They became leaders of the rest of humanity, to
+whom they were able to impart the mysteries they
+had seen. They attracted disciples, to whom they
+communicated the methods for attaining the condition
+which leads to Initiation. Only those could attain
+knowledge of the Christ who belonged to the
+Sun-humanity mentioned above. They cultivated
+their mystic learning, and the occupations which
+promoted it, at a particular spot which, in occult
+science terminology may be called the Christ oracle,
+or Sun oracle, the term <span class="tei tei-q">“oracle”</span> being used to denote
+a place where the purposes of spiritual beings
+are unveiled.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Other oracles were called into being by the members
+of the Saturn, Mars, and Jupiter humanities.
+The intuitive vision of their Initiates was confined
+to seeing those beings who were revealed to them in
+their etheric bodies as their respective <span class="tei tei-q">“higher
+egos.”</span> Thus adherents of the Saturn, Jupiter, and
+Mars wisdom arose. Besides these methods of Initiation,
+there were others for those who had assimilated
+too much of the Luciferian spirit to allow as
+large a part of the etheric body to be separated from
+the physical body as was the case with the Sun humanity.
+Nor could they be brought to the revelation
+of the Christ through these conditions. Because
+their astral body was more influenced by the
+Lucifer principle, they were obliged to undergo a
+more difficult preparation, and then, in a less disembodied
+state than the others, they were able to receive
+<span class="tei tei-pb" id="page237">[pg 237]</span><a name="Pg237" id="Pg237" class="tei tei-anchor"></a>
+the revelation, not indeed of the Christ Himself,
+but of other exalted beings.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There were beings who, although they had left
+the earth at the separation of the sun, did not stand
+on such a high level that they were able to continue
+taking part in the Sun evolution. They formed an
+abode for themselves away from the sun, after its
+separation from the earth: this was Venus. Their
+leader was the being who now became a <span class="tei tei-q">“higher
+ego”</span> to these Initiates and their adherents. A similar
+thing happened with the leading spirit of Mercury
+for another group of people. In this way the
+Venus and Mercury oracles arose. One kind of
+human beings, who had most completely absorbed
+the Luciferian influence, could reach only one of the
+higher beings who, with his associates, had been the
+first to be expelled from the Sun evolution. This being
+has no particular planet in cosmic space, but still
+lives within the periphery of the earth, with which
+he was once more united after the return from the
+sun. The group of people, to whom this being was
+revealed as its <span class="tei tei-q">“higher ego”</span> may be called the followers
+of the Vulcan oracle. Their attention was
+more directed to earthly phenomena than that of
+the other Initiates. They laid the first foundations
+of what afterwards became the human arts and sciences.
+On the other hand, the Mercury Initiates established
+the study of the more super-sensible
+things; and the Venus Initiates did this to a still
+greater extent.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Vulcan, Mercury, and Venus Initiates differed
+<span class="tei tei-pb" id="page238">[pg 238]</span><a name="Pg238" id="Pg238" class="tei tei-anchor"></a>
+from those of Saturn, Jupiter, and Mars
+in the manner of receiving their Mysteries; the latter
+received them more as a revelation from above,
+and in a more finished state; whereas the former
+gained their knowledge more in the form of their
+own thoughts—in the form of ideas. The Christ
+Initiates occupied a middle position. While having
+a direct revelation, they acquired the capacity for
+clothing their Mysteries in a human form of conception.
+The Saturn, Jupiter, and Mars Initiates were
+obliged to express themselves more in symbols; the
+Christ, Venus, Mercury, and Vulcan Initiates were
+able to impart their knowledge more through ideas
+or concepts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Whatever knowledge of this kind reached Atlantean
+humanity came indirectly through the Initiates.
+But the rest of mankind also received special faculties
+through the Lucifer principle; for, through the
+intervention of lofty cosmic beings, what otherwise
+might have wrought ruin was transformed into
+good. One of these faculties was that of speech.
+This was brought about by the condensation of
+man's physical body and by the separation of part
+of his etheric from his physical body. For some
+time after the separations of the moon, man felt
+himself connected with his physical ancestors
+through the group-ego. But this common consciousness,
+linking posterity with its ancestors, was gradually
+lost in the course of generations. Later descendants
+had an inner memory of only their more
+recent ancestors, no longer of their earlier forefathers.
+<span class="tei tei-pb" id="page239">[pg 239]</span><a name="Pg239" id="Pg239" class="tei tei-anchor"></a>
+It was only in conditions akin to sleep, during
+which mankind came in contact with the spiritual
+world, that the remembrance of one ancestor
+or another again emerged. Then people thought of
+themselves as one with that ancestor whom they believed
+to be reappearing in them. This was an erroneous
+idea of reincarnation, which arose especially
+in the later Atlantean period. The true doctrine of
+reincarnation could be learned only in the schools of
+the Initiates. They could see how the human soul
+passes through the disembodied state on its way
+from one incarnation to another, and they alone were
+able to impart the real truth of the matter to their
+disciples.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the remote past which is now under consideration,
+man's physical form was very different from
+his present form. It was still, to a great extent, the
+expression of the qualities of his soul. Man was
+composed of a softer and more delicate substance
+than that which he has since acquired. That which
+is now solidified in the limbs was then soft, flexible,
+and plastic. The bodily structure of the more
+psychic and spiritual human beings was delicate,
+supple, and expressive. These less evolved spiritually
+possessed coarser, heavier, less mobile bodily
+structures. A high degree of psychic maturity contracted
+the extremities, and the Stature remained
+small; backwardness of the soul and entanglement
+in sensuality were outwardly expressed by gigantic
+size. While man was growing to maturity his body
+was being formed in accordance with what was developing
+<span class="tei tei-pb" id="page240">[pg 240]</span><a name="Pg240" id="Pg240" class="tei tei-anchor"></a>
+in his soul, in a way which would appear
+incredible and fabulous to contemporary ideas. Depraved
+passions, impulses, and instincts brought in
+their train a colossal increase of matter. Man's
+present physical form has come about through a contraction,
+thickening, and consolidation of the Atlantean
+human form. And whereas man, before the
+Atlantean period, had been an exact image of his
+soul-nature the events of the Atlantean evolution
+bore within them the causes which lead to the formation
+of post-Atlantean man, whose physical form
+is solid and comparatively independent of the qualities
+of the soul. (The forms of the animal kingdom
+had solidified during far more remote Earth periods
+than those of man.) The laws now governing the
+shaping of forms in the kingdom of nature certainly
+did not prevail in the remote past.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Toward the middle of the Atlantean evolution a
+calamity gradually befell humanity. The Mysteries
+of the Initiates had to be carefully kept secret from
+those who had not purified their astral bodies from
+sin. Had they gained insight into that hidden knowledge,
+into the laws by means of which higher beings
+directed the forces of nature, they would have employed
+those forces thus placed at their disposal for
+their own perverted needs and passions. The
+danger was all the greater because mankind
+was coming, as has been described, into the
+sphere of lower spiritual beings, who could
+not take part in the regular evolution of the earth
+and were therefore working against it. These persistently
+<span class="tei tei-pb" id="page241">[pg 241]</span><a name="Pg241" id="Pg241" class="tei tei-anchor"></a>
+influenced humanity in such a way as to
+instil into it interests which were actually directed
+against human welfare. But mankind still had the
+power to employ the forces of growth and reproduction
+belonging to animal and human nature in their
+own service.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Not only humanity in general, but even some of
+the Initiates yielded to temptation from low spiritual
+beings. They were induced to employ the supersensible
+forces mentioned above for a purpose which
+ran counter to human evolution. And for this purpose
+they sought out associates who were not initiated,
+and who made use of the secrets of the supersensible
+forces of nature for low ends. The result
+was a great corruption of human nature. The evil
+spread further and further; and since the forces of
+growth and generation, if torn from their original
+sphere and used independently, have a mysterious
+connection with certain forces working in air and
+water, there were thus unchained, through human
+action, mighty, destructive natural forces which led
+to the gradual ruin of the Atlantean territory by the
+agency of air and water catastrophes. Atlantean
+humanity was obliged to migrate—i. e., that portion
+of it which did not perish in the storms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In consequence of these storms the surface of the
+earth was altered. On one side, Europe, Asia, and
+Africa gradually assumed their present shape; on
+the other, America appeared. Great migrations
+took place to these countries. Those migrations
+which were directed eastward from Atlantis are especially
+<span class="tei tei-pb" id="page242">[pg 242]</span><a name="Pg242" id="Pg242" class="tei tei-anchor"></a>
+important for us of today. Europe, Asia,
+and Africa were gradually colonized by the descendants
+of the Atlanteans. Various peoples fixed their
+abode in these continents. They were at different
+stages of development, and also at different levels of
+corruption. And with them came the Initiates,
+guardians of the oracle-Mysteries. They established
+sanctuaries in various parts, in which the cults of
+Jupiter, Venus, etc., were cultivated sometimes in a
+good, sometimes in an evil manner. The betrayal of
+the Vulcan Mysteries exercised an especially unfavourable
+influence, for the attention of their adherents
+was mostly centered on earthly matters.
+By this betrayal, mankind was made dependent on
+spiritual beings who, as a result of their past evolution,
+rejected everything emanating from the spiritual
+world which had been evolved through the separation
+of the earth from the sun. In accordance with
+the tendency they had thus developed, they worked
+upon just that element in man which was formed
+through his having perceptions of the sense-world,
+behind which the spiritual world lies hidden. Henceforth
+beings acquired great influence over many of
+the human inhabitants of the earth, and indeed their
+influence asserted itself more and more by depriving
+mankind of the feeling for spiritual things.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Since the size, form, and flexibility of the physical
+human body were still largely affected by the qualities
+of the soul, the consequence of the betrayal of
+the Mysteries also appeared in changes of the human
+race in these respects. Wherever the corruption of
+<span class="tei tei-pb" id="page243">[pg 243]</span><a name="Pg243" id="Pg243" class="tei tei-anchor"></a>
+humanity manifested itself especially in the abuse
+of supersensible powers for the satisfaction of lower
+inclinations, desires and passions, unsightly human
+shapes, grotesque in form and size were the result.
+These were not able to survive the Atlantean period,
+and became extinct. Post-Atlantean humanity was
+formed physically from those Atlantean ancestors
+in whom such a solidification of the bodily form had
+taken place that it no longer yielded to those
+powers of the soul which had now become perverted.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There was a certain period in the Atlantean evolution
+during which, by means of the law ruling in
+and around the earth, just those conditions prevailed
+which tended to solidify man's bodily form.
+Those human racial types which had been solidified
+before this period could, it is true, reproduce themselves
+for a long time, yet the souls incarnating in
+them gradually became so cramped that they had
+to die out. It is true that some of these race-types
+survived into the post-Atlantean times; those which
+had remained sufficiently agile lasted even for a very
+long time in modified form. Human forms which had
+remained flexible, after the period just described,
+became bodies for such souls as had, in a large measure,
+undergone the pernicious influence of the betrayal
+described above. These forms were destined
+to speedy extinction.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In consequence of what had thus happened, beings
+had brought their influence to bear upon human
+evolution, since the middle of the Atlantean period,
+beings whose influence tended to make mankind live
+<span class="tei tei-pb" id="page244">[pg 244]</span><a name="Pg244" id="Pg244" class="tei tei-anchor"></a>
+in the physical sense world in an unspiritual manner.
+This went so far that, instead of man's seeing the
+real form of that world, phantoms, hallucinations,
+and illusions of every kind appeared to him. Mankind
+was exposed not merely to the Luciferian influence
+but to that of those other beings mentioned
+above, whose leader may be called Ahriman, according
+to the appellation given him later in the Persian
+civilization. (He is the same as Mephistopheles.)
+Through this influence man was subject, after death,
+to powers which made him appear even then as a
+being adhering only to material earthly conditions.
+He lost more and more the unobstructed vision of
+the events of the spiritual world. He was forced
+to feel himself in Ahriman's power, and to a certain
+extent shut out from intercourse with the spiritual
+world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There was one oracle-sanctuary of special importance,
+which in the universal decline had preserved
+the ancient cult in its purest form. It was one of
+the Christ oracles, and on that account it was able
+to preserve not only the Christ Mystery itself but
+those of the other oracles as well. For in the manifestation
+of the loftiest of the Sun-spirits, were also
+revealed the regents of Saturn, Jupiter, and the
+other planets. In the Sun oracle the secret of producing
+in some particular human being, such human
+etheric bodies as had been possessed by the best
+of the Jupiter, Mercury, and other Initiates was
+known. By means of the methods used for this purpose,
+which cannot be further dealt with here, impressions
+<span class="tei tei-pb" id="page245">[pg 245]</span><a name="Pg245" id="Pg245" class="tei tei-anchor"></a>
+of the best etheric bodies of the ancient
+Initiates were preserved, in order that they might
+subsequently be stamped upon suitable individuals.
+The same process could be employed with the astral
+bodies of the Venus, Mercury, and Vulcan Initiates.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At a certain time the Leader of the Christ Initiates
+found Himself isolated with a few associates, to
+whom He was able to impart, to a very limited extent
+only, the mysteries of the cosmos. For those associates
+were individuals who were endowed with the
+natural ability to permit the least possible degree
+of separation between the physical and etheric bodies.
+They were altogether, at that time, the best
+possible individuals for promoting the further progress
+of humanity. Their experiences in the realm
+of sleep had become rarer and rarer. The spiritual
+world was more and more closed to them. Therefore
+they were also lacking in the comprehension
+of all that had been revealed to man
+in ancient times when he was not in his physical,
+but only in his etheric body. Those immediately
+surrounding the leader of the Christ
+oracle were the farthest advanced with regard to
+the union of the physical body with that part of the
+etheric body which had previously been separated
+from it. This union came about in the human being
+little by little, as a result of the transformation
+which had taken place in the Atlantean continent
+and the earth in general.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The physical and etheric bodies of man fitted more
+and more into each other. Hence the memory lost
+<span class="tei tei-pb" id="page246">[pg 246]</span><a name="Pg246" id="Pg246" class="tei tei-anchor"></a>
+its former unlimited capacity, and the human life
+of thought began. That part of the etheric which
+was united with the physical body transformed the
+physical brain into an actual instrument of thought,
+and man from this time, first really felt his <span class="tei tei-q">“ego”</span>
+within his physical body. Self-consciousness awoke.
+This was at first the case with only a limited number
+of the human race, pre-eminently with the associates
+of the leader of the Christ oracle. The bulk of humanity,
+scattered over Europe, Asia, and Africa,
+retained in varying degrees the remnant of the old
+conditions of consciousness. Hence they had direct
+experience of the supersensible world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The associates of the Christ Initiate were people
+of highly developed intelligence but of less experience
+in supersensible spheres than any of their contemporaries.
+The Initiate journeyed with them to a
+country in central Asia. He wished them to be
+guarded as much as possible from contact with those
+of less developed consciousness. He instructed his
+followers along the lines of the mysteries which had
+been revealed to him and especially did he do this
+with their descendants. Thus he gathered round
+him a people who had received into their hearts the
+impulses corresponding to the Mysteries of the
+Christ Initiation. Out of this company he chose the
+seven best, that they might be endowed with the
+etheric and astral bodies which bore the impress of
+the etheric bodies of the seven best Atlantean Initiates.
+Thus he educated a successor to each of the
+Christ, Saturn, Jupiter, etc., Initiates. These seven
+<span class="tei tei-pb" id="page247">[pg 247]</span><a name="Pg247" id="Pg247" class="tei tei-anchor"></a>
+Initiates became the teachers and leaders of the people
+who, in the post-Atlantean period, had colonized
+the south of Asia, especially ancient India. Since
+these great teachers were endowed with the etheric
+bodies of their spiritual ancestors, the contents of
+their astral body, that is, the science and knowledge
+they themselves had worked out, was far below
+what was revealed to them through their etheric
+body. Therefore if these revelations were to speak
+within them, they were obliged to impose silence on
+their own science and knowledge. Then the exalted
+beings who had also spoken to their spiritual ancestors
+spoke out of and through them. Except during
+the times when these beings were speaking through
+them, they were simple people, endowed with the
+measure of intelligence and feeling which they had
+cultivated and worked out for themselves.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There lived at this time in India a race of people
+who had retained a particularly vivid remembrance
+of the ancient soul-condition of the Atlanteans,
+which permitted experiences in the spiritual world.
+Moreover, the heart and soul of a great number of
+these people were powerfully attracted by such experiences.
+By a wise decree of fate, the majority
+of the race had come to southern Asia from among
+the best portions of the Atlantean population. Besides
+this majority, other Atlanteans had migrated
+thither at different times. The Christ Initiate, referred
+to above, appointed his seven great disciples
+to be the teachers of this association of people, to
+whom they imparted their wisdom and precepts.
+<span class="tei tei-pb" id="page248">[pg 248]</span><a name="Pg248" id="Pg248" class="tei tei-anchor"></a>
+Many of these ancient Indians needed but little
+preparation for reviving within them the scarcely
+extinct faculties leading to observation of the supersensible
+world. For longing after that world was
+really a fundamental quality of the Indian soul. It
+was felt that man's original home was in that world.
+He is transplanted out of it into this one, which offers
+only outer sense-observation and the intelligence
+connected with it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The supersensible world was felt to be the <em class="tei tei-emph"><span style="font-style: italic">real</span></em>
+world, and the sense-world to be a deception of the
+human power of observation, an illusion (Maya).
+By every possible means these people strove to open
+up a view of the real world. They could take no
+interest in the illusory sense-world, or at any rate
+only so far as it proved to be a veil for the supersensible.
+The power going out from the Seven
+Great Teachers to such people as these, was a mighty
+one. What they were able to reveal entered deeply
+into the Indian soul; and since the possession of the
+transmitted etheric and astral bodies invested the
+teachers with lofty powers, they were also able to
+work magically on their disciples. They did not
+really teach; they worked as though by magic power
+from one personality to another. Thus there arose
+a civilization completely saturated with supersensible
+wisdom. The contents of the books of wisdom
+of the Hindus, the Vedas, do not give the original
+form of the lofty wisdom imparted by the great
+teachers of most ancient times, only a feeble echo
+of it. Only the seer's eye, looking backward is able
+<span class="tei tei-pb" id="page249">[pg 249]</span><a name="Pg249" id="Pg249" class="tei tei-anchor"></a>
+to find unwritten primeval wisdom behind the written
+words.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A particularly prominent feature of this ancient
+wisdom is the harmonious accord of the various wisdom
+oracles of the Atlantean time. For each of
+the Great Teachers was able to unveil the wisdom
+of one of these oracles, and these different aspects
+were in complete harmony, because behind them all
+was the fundamental wisdom of the Christ Initiation.
+It is true the teacher who was the successor
+of the Christ Initiate did not impart to his disciples
+what the Christ Initiate himself was able to reveal.
+The latter had remained in the background during
+this period of evolution. At first he was unable to
+entrust his high office to any post-Atlantean. The
+difference between him and the Christ Initiate of
+the Seven Great Indian Teachers was that the
+former was able to work his vision of the Christ
+Mystery completely into the form of human ideas,
+whereas the Indian Christ Initiate could only offer
+a reflection of the Mystery in signs and symbols; for
+his humanly cultivated power of conception did not
+suffice for such a Mystery. However, from the union
+of the Seven Teachers there resulted a knowledge
+of the supersensible world, presented in one great
+wisdom-panorama, of which only separate portions
+could be imparted in the ancient Atlantean oracles.
+The great Regents of the cosmos were revealed,
+and the One great Sun-spirit, the Hidden One, ruling
+over those who were manifested through the seven
+teachers, was delicately indicated.
+</p>
+
+<span class="tei tei-pb" id="page250">[pg 250]</span><a name="Pg250" id="Pg250" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What is here meant by <span class="tei tei-q">“ancient Indians”</span> is not
+the same as what is usually understood by that term.
+No outer documents exist of the period in question.
+The people usually known as <span class="tei tei-q">“Indians”</span> belong to
+a stage of historical evolution which was developed
+long after the time spoken of here. We have to distinguish
+a first post-Atlantean period of the earth,
+in which the Indian civilization now described was
+the predominant one; then came a second post-Atlantean
+period in which the prevailing civilization
+was that which later in this work is called the <span class="tei tei-q">“ancient
+Persian,”</span> and still later was developed the
+Egypto-Chaldean civilization, also to be described.
+During the evolution of these second and third post-Atlantean
+epochs, <span class="tei tei-q">“ancient”</span> India also went
+through a second and third epoch, and to this third
+epoch belongs what is usually related of ancient
+India. What is described here must therefore not be
+applied to the <span class="tei tei-q">“ancient India”</span> mentioned elsewhere.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another feature of this ancient Indian civilization
+is that which afterward led to the division of the
+race into castes. The inhabitants of India were descendants
+of Atlanteans who belonged to the various
+types of Saturn and Jupiter humanities, etc.
+By means of supersensible teachings it was seen
+that it is not by chance that a soul is incarnated in
+a particular caste, but that the soul itself has determined
+its lot. Such an understanding of supersensible
+teachings was made much easier, because it
+was possible to revive in many people the inner
+remembrance of their ancestors which has been described
+<span class="tei tei-pb" id="page251">[pg 251]</span><a name="Pg251" id="Pg251" class="tei tei-anchor"></a>
+above; this, of course, might also easily lead
+to an erroneous idea of reincarnation. Just as, in
+the Atlantean age, it was only through the Initiates
+that the true idea of reincarnation could be realized,
+so in India, in most ancient times, it was possible
+only through direct contact with the great teachers.
+It is true that the erroneous idea of reincarnation
+mentioned above found the widest acceptance imaginable
+among the bands of people who were dispersed
+over Europe, Asia and Africa in consequence
+of the Atlantean catastrophe. And because the Initiates
+who had gone astray during the Atlantean
+evolution had imparted the mystery of reincarnation
+to immature souls, mankind began to confuse
+more and more the true with the false ideas. Many
+of these people indeed retained a kind of dim clairvoyance,
+as a heritage from the Atlantean period.
+Just as the Atlanteans had entered the spiritual
+world during sleep, their descendants had experience
+of it in abnormal states, intermediate between
+sleeping and waking. Then there arose in these
+people the images of the ancient times of their forefathers.
+They believed themselves to be reincarnations
+of people who had lived in those times. Teachings
+about reincarnation, which were at variance
+with the true ideas of the Initiates, were widely
+spread over the earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As a result of the long-continued migrations which
+had taken place from west to east since the beginning
+of the Atlantean catastrophe, a group of people
+settled in western Asia whose posterity is known to
+<span class="tei tei-pb" id="page252">[pg 252]</span><a name="Pg252" id="Pg252" class="tei tei-anchor"></a>
+history as the Persian race and the tribes related
+thereto. Here we look back to a much earlier
+period than the historical times of these peoples.
+Next after the Indian period, we have first to do with
+the very early ancestors of the later Persians, among
+whom arose the second great civilization of post-Atlantean
+evolution. The peoples of this second
+era had a different mission from that of the
+Indians. Their longings and inclinations were not
+fixed on the supersensible world alone; they were
+also directed toward the physical sense-world, and
+the earth became dear to them. They valued what
+man is able to acquire on it, and what he is able to
+win by means of its forces. Their achievements as a
+warlike people, and the methods which they discovered
+of acquiring the earth's treasures, are connected
+with this peculiarity of their nature. There
+was no danger of their turning their backs upon the
+<span class="tei tei-q">“illusion”</span> of the physical senses in their yearning
+after the supersensible, but rather of their entirely
+severing the connection of their souls with the supersensible
+world, through their appreciation for the
+physical world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The oracle-sanctuaries, which had been transferred
+hither from the ancient Atlantean territory,
+also reflected, in their own way, the general character
+of the people. In them forces were present
+which it had formerly been possible to acquire
+through experiences in the supersensible world, and
+which could still be controlled in certain lower
+forms; these forces were used in the sanctuaries to
+<span class="tei tei-pb" id="page253">[pg 253]</span><a name="Pg253" id="Pg253" class="tei tei-anchor"></a>
+direct the phenomena of nature in such a way as
+to make them subservient to man's personal interests.
+This ancient people still had a great mastery
+over those forces of nature which subsequently withdrew
+from the influence of the human will. The
+guardians of the oracles mastered certain inner
+forces connected with fire and other elements. They
+can be called magicians. What supersensible
+knowledge and force they had retained as a heritage
+from ancient times was certainly slight in comparison
+with man's powers in the remote past. But
+it nevertheless took all kinds of forms, from the
+noble arts, the only object of which was the welfare
+of humanity,—down to the most reprehensible transactions.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Luciferian influence held sway over these people
+in a peculiar manner. It had brought them into
+connection with everything which diverts mankind
+from the purposes of those exalted beings who alone
+would have guided human evolution, had not the
+Luciferian influence interposed. Even those members
+of this race who were still gifted with some remnant
+of the old clairvoyant condition, described
+above as a state intermediate between sleeping and
+waking, felt themselves powerfully attracted by the
+lower beings of the spiritual world. In order to
+counteract these characteristic qualities it was necessary
+that a spiritual impulse should be given to
+this people. A leadership was established among
+them by the guardian of the Mysteries of the Sun
+<span class="tei tei-pb" id="page254">[pg 254]</span><a name="Pg254" id="Pg254" class="tei tei-anchor"></a>
+oracle, from the same source from which the spiritual
+life of ancient India proceeded.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The leader of ancient Persian civilization, who was
+sent by the guardian of the Sun oracle to the people
+now under consideration, may be designated by the
+same name as the historical Zarathustra, or Zoroaster.
+Only the fact must be emphasized that the
+personality indicated belongs to a much earlier
+period than the historical possessor of the name. In
+this connection it is not a question of outer historical
+research, but of spiritual knowledge. And any
+one who instinctively thinks of a later time in connection
+with the bearer of the name Zarathustra may
+reconcile this idea with occult science on learning
+that the historical character represents himself as a
+successor of the first great Zarathustra, whose name
+he took, and in the spirit of whose teaching he
+worked.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The impulse which Zarathustra had to give to his
+people was to show them that the physical world of
+sense is not merely the lifeless material, devoid of
+spirit, which it appears to a man who gives himself
+up exclusively to the influence of the Luciferian
+being. To this being man owes his personal independence
+and sense of freedom; but it should work
+within him in harmony with the opposite spiritual
+being. With the pre-historic Persians it was a question
+of keeping alive the sense of this last-named
+spiritual-being. Through their inclination toward
+the physical sense world they ran the risk of complete
+amalgamation with the Luciferian beings. Now
+<span class="tei tei-pb" id="page255">[pg 255]</span><a name="Pg255" id="Pg255" class="tei tei-anchor"></a>
+Zarathustra, through the guardian of the Sun oracle,
+had received an Initiation that enabled him to receive
+the revelations of the great Sun-spirits. In
+particular states of consciousness, brought about by
+his training, he was able to see the Regent of the
+Sun-spirits, who, as described above, had taken under
+His protection the human etheric body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Zarathustra knew that This Spirit directs the
+course of human evolution, but that He must first,
+at a certain time, descend to earth out of cosmic
+space. For this purpose it was necessary that He
+should be able to live in a human astral body, just
+as in man. He had worked in the etheric body since
+the entrance of the Luciferic nature. It was therefore
+necessary that a man should appear who had
+retransformed the astral body to the same level that
+it would have reached in the middle of the Atlantean
+evolution, had there been no Luciferian influence.
+Had Lucifer not appeared, mankind would
+certainly have attained this level before, but without
+personal independence or the possibility of freedom.
+Now, however, in spite of those qualities he should
+again arise to this height. Zarathustra, endowed
+with prophetic vision, could see that in the future
+it would be possible, within human evolution for a
+personality to exist, who would have a suitable astral
+body for that purpose. But he also knew that the
+great Sun-spirit could not appear on earth before
+that time, though He could be perceived by a seer
+in the spiritual part of the Sun. When as a seer he
+turned his attention to the Sun, Zarathustra was
+<span class="tei tei-pb" id="page256">[pg 256]</span><a name="Pg256" id="Pg256" class="tei tei-anchor"></a>
+able to see This Spirit, whom he proclaimed to his
+people. He announced that the Sun-spirit was at
+first to be found only in the spiritual world, but that
+later He would descend to earth. This was the great
+Sun-spirit, or Spirit of Light (the Aura of the Sun,
+Ahura-mazdao, or Ormuzd). He was revealed to
+Zarathustra and his followers as the Spirit who, for
+the time being, was turning the light of His countenance
+on man from the spiritual world, and that
+it was He Who might be expected to appear in a
+human body amongst men in the future. It
+was the Christ, before his appearance on
+earth, whom Zarathustra proclaimed as the Spirit
+of Light. On the other hand he represented Ahriman
+(Angra mainju) as a power working injuriously
+on the life of the human soul, when it engrosses that
+soul completely. This power is none other than the
+one previously described, which had acquired special
+dominion over the earth since the betrayal of the
+Vulcan Mysteries. Together with the message concerning
+the Light God, Zarathustra proclaimed
+teachings about those spiritual beings who were revealed
+to the seer's purified perception as associates
+of the Spirit of Light. These were in strong contrast
+to the tempters who appeared to that unpurified
+clairvoyance which was left over from the Atlantean
+period. It had to be made clear to the ancient
+Persians that in man's soul, so far as it is engaged
+in work and endeavor in the physical sense world, a
+conflict is going on between the power of the Light
+God and his adversary. It had also to be shown
+<span class="tei tei-pb" id="page257">[pg 257]</span><a name="Pg257" id="Pg257" class="tei tei-anchor"></a>
+them how man must act so as not to be engulfed
+by Ahriman, and how to turn his influence to good
+through the power of the Light God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The third era of post-Atlantean civilization began
+among the peoples who finally gathered together in
+western Asia and northern Africa after the migrations.
+This civilization was developed among the
+Chaldeans, Babylonians, and Assyrians on the one
+hand, and among the Egyptians on the other. In
+these peoples the taste for the physical world of
+sense developed in a different form from that
+which it had taken among the Persians. The former
+had acquired the quality of mind lying at the root
+of the faculty of thought which has arisen since Atlantean
+times, that is, the gift of reason. Indeed,
+it was the mission of post-Atlantean humanity to
+develop within itself those faculties of the soul which
+it was possible to acquire through the newly awakened
+powers of thought and feeling. These powers
+cannot be directly stimulated from the spiritual
+world, but result from man's observing the sense-world,
+becoming familiar with it, and working upon
+it. The conquest of the physical world of sense by
+these human faculties must be regarded as the mission
+of post-Atlantean humanity. Step by step that
+conquest proceeded. It is true that even in ancient
+India, man, through the condition of his soul, was
+already turned toward that world; but he still looked
+upon it as illusion, and his spirit turned to the supersensible
+world. In the Persian race, on the contrary,
+there sprang up the endeavour to conquer the
+<span class="tei tei-pb" id="page258">[pg 258]</span><a name="Pg258" id="Pg258" class="tei tei-anchor"></a>
+physical world of sense, but the attempt was still
+largely made with those powers of the soul which
+had been left over as an inheritance from the time
+when man could still reach the spiritual world directly.
+Among the peoples of the third epoch of
+civilization, the soul had for the most part lost the
+supersensible faculties. It was obliged to seek
+manifestations of the spiritual in the surrounding
+world of sense, and to continue its development by
+discovering the means of civilization existing in that
+world. Men sought to investigate, through the
+physical world, the spiritual laws underlying it, and
+in this way human sciences arose. Human technical
+skill, artistic work, and their tools and means came
+about through the recognition and use of the forces
+of the physical world. To a man of the Chaldaic-Babylonian
+race the sense-world was no longer an
+illusion but a manifestation, in its different kingdoms,
+in mountains and seas, in air and water, of
+the spiritual activity of powers existing behind it,
+whose laws man was striving to learn.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To the Egyptian, the earth was a field of work,
+given to him in a condition which he must, by his
+own powers of intelligence, so transform that it
+should bear the impress of human power. From
+Atlantis, oracle-sanctuaries, originating chiefly from
+the Mercury oracle, had been transplanted to Egypt.
+Yet there were others as well,—for example, Venus
+oracles.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In that which was fostered, in their oracle-sanctuaries,
+among the Egyptian peoples, the germ of a
+<span class="tei tei-pb" id="page259">[pg 259]</span><a name="Pg259" id="Pg259" class="tei tei-anchor"></a>
+new culture was planted. This germ proceeded from
+a great leader who had received his training in
+the Persian Zarathustra Mysteries, who was the reincarnated
+individuality of a disciple of the great
+Zarathustra himself. Let us call him <span class="tei tei-q">“Hermes.”</span>
+Through acceptance of the Zarathustra Mysteries
+he was able to find the right way to guide the Egyptian
+people. This people had so turned its attention
+to the physical sense-world, during earthly
+life between birth and death that it was able
+only to a limited extent to directly behold the spiritual
+world behind the physical phenomena, although
+it recognized the spiritual laws of the world. Thus
+it could not think of the spiritual world as the one
+in which it could live while on earth, but on the
+other hand, it could be shown how man will live, in
+the disembodied state after death in the world of
+those spirits who, during earthly life, appear
+through their impressions upon the sense-world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hermes taught that man qualifies himself for
+union with spiritual forces after death, in proportion
+as he uses his powers on earth for furthering
+the purposes of those spiritual forces. Those especially,
+who had worked most zealously in this way
+between birth and death would be united with the
+lofty Sun-God Osiris. On the Chaldaic-Babylonian
+side of this stream of civilization the direction of
+the human mind toward the physical sense-world
+was more conspicuous than on the Egyptian side.
+The laws of that world were being investigated and
+from its reflection in the sense-world these people
+<span class="tei tei-pb" id="page260">[pg 260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a>
+looked up to the corresponding spiritual prototypes.
+Yet in many respects the nation remained wedded
+to physical things. Instead of the star-spirit, the star
+was put first, and instead of other spiritual beings
+their earthly counterparts were made prominent.
+Only the leaders attained to really deep knowledge
+concerning the laws of the supersensible world and
+its connection with the physical. The contrast between
+the knowledge of the Initiates and the perverted
+beliefs of the people became more apparent
+in these nations than anywhere else.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Very different conditions existed in those parts of
+Southern Europe and western Asia where the fourth
+epoch of post-Atlantean civilization was unfolded.
+In occult science, it is called the Greco-Roman period.
+Descendants of peoples inhabiting widely distant
+parts of the older world had met together in these
+countries. Here were oracle-sanctuaries which conformed
+to the various Atlantean oracles; here were
+people with the heritage of ancient clairvoyance as
+a natural gift, and others who were able to acquire
+it, with comparative ease, by training. The traditions
+of the ancient Initiates were not only preserved in
+special places, but worthy successors to them arose,
+who attracted disciples capable of rising to lofty
+levels of spiritual vision. Moreover, these races had
+within them the impulse to create a domain within
+the sense-world which expresses the spiritual in
+perfect form through the physical.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Greek art is, among other things, a result of this
+impulse. It is only necessary to gaze with the eye
+<span class="tei tei-pb" id="page261">[pg 261]</span><a name="Pg261" id="Pg261" class="tei tei-anchor"></a>
+of the spirit upon a Greek temple, in order to see
+that in this marvel of art, material substance is so
+worked upon by man that it appears in every detail
+as the expression of spirit. The Greek temple is
+the <span class="tei tei-q">“House of the Spirit.”</span> One sees in its form
+what otherwise only The Spiritual eye of the seer
+perceives. The temple of Zeus-(or Jupiter) is so
+constructed as to present to the physical eye a fitting
+shrine for what the guardian of the Zeus-(or
+Jupiter) Initiation saw with spiritual vision. And
+it is the same with all Greek art. The wisdom of
+the Initiates flowed in mysterious ways into poets,
+artists, and thinkers. The Mysteries of the Initiates
+are found again, in the form of conceptions
+and ideas, in the systems of thought by which ancient
+Greek philosophers interpreted the universe. The
+influences of the spiritual life, the Mysteries of the
+Asiatic and African sanctuaries of Initiation, flowed
+into these nations and to their leaders. The great
+Indian teachers, the associates of Zarathustra, and
+the followers of Hermes had attracted disciples.
+These, or their successors, thereupon founded sanctuaries
+for Initiation, in which the ancient wisdom
+was revived in a new form. These were the Mysteries
+of antiquity. Here disciples were prepared to
+be brought into the condition of consciousness
+through which they might attain vision of the spiritual
+world.<a id="noteref_23" name="noteref_23" href="#note_23"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">23</span></span></a> From these sanctuaries of Initiation
+<span class="tei tei-pb" id="page262">[pg 262]</span><a name="Pg262" id="Pg262" class="tei tei-anchor"></a>
+the Mysteries flowed forth to those who cultivated
+Spiritual Mysteries in Asia Minor, Greece, and
+Italy. (Important centres of Initiation were formed
+in the Greek world in the Orphic and Eleusinian
+Mysteries. In the Pythagorean School of wisdom,
+lingered the effects of the great wisdom-teachings
+and methods of past ages. On his distant travels,
+Pythagoras had been initiated into the secrets of
+the most varied kinds of Mysteries.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But human life between birth and death in the
+post-Atlantean period had also an influence on the
+disembodied state after death. The more man's
+interests were fixed on the physical sense-world, the
+greater was the possibility of Ahriman gaining a
+hold upon the soul during earthly life and retaining
+his power of it after death. This danger was least
+among the peoples of ancient India, for during
+earthly life they had felt the physical sense-world to
+be an illusion, and thus had eluded the power of
+Ahriman after death. The danger for the primitive
+Persian peoples, who between birth and death had
+fixed their attention, with great interest, upon the
+physical sense-world was much greater. They would
+have largely fallen a prey to Ahriman's wiles had
+not Zarathustra pointed out, emphatically through
+his teaching concerning the Light of God, that behind
+the physical sense-world there exists the world of
+the Spirits of Light. In proportion to the ability of
+the people of this civilization to receive something
+into their souls out of the world of thought thus
+created, were they able to escape Ahriman's clutches
+<span class="tei tei-pb" id="page263">[pg 263]</span><a name="Pg263" id="Pg263" class="tei tei-anchor"></a>
+during earthly life, and thereby elude him in the
+life after death, during which they were to be prepared
+for a new earth-life. The power of Ahriman
+in earthly life tends to make the physical sense-existence
+appear to be the only one, and thus to
+bar the way to any vista of a spiritual world. His
+power in the spiritual world leads man to complete
+isolation, and to the concentration of all his interest
+upon himself. Those who, at the time of death, are
+in Ahriman's power, are born again as egoists.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is now possible for occult science to describe
+life between death and a new birth as it is, provided
+the Ahrimanic influence has, to a certain degree,
+been overcome. It is in this sense that it has
+been described by the author in the first chapter of
+this book as well as in other writings. And it must
+be described in this way if that which can be experienced
+by man during this form of existence is to
+be visualized and if he has attained to purely spiritual
+perception for that which really exists. The
+degree to which the individual experiences this, depends
+upon the extent to which he has overcome the
+Ahrimanic influence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man is approaching nearer and nearer to what it
+is possible for him to become in the spiritual world.
+How this progress is thwarted by other influences
+must however be clearly brought out in our consideration
+of the course of human evolution.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During the Egyptian period Hermes taught the
+people to prepare themselves during earth-life, for
+communion with the Spirit of Light. But because
+<span class="tei tei-pb" id="page264">[pg 264]</span><a name="Pg264" id="Pg264" class="tei tei-anchor"></a>
+at that time human interests, between birth and
+death, were already so constituted that it was only
+possible to a slight degree to see through the veil
+of the physical sense-world, therefore the spiritual
+vision of the soul after death was also clouded and
+the perception of the world of light remained dim.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The obscuration of the spiritual world after death
+reached a climax in the souls who passed into the
+disembodied state out of a body belonging to the
+Greco-Roman civilization. During their earthly life
+they had brought to perfection the cultivation of
+physical sense-existence, and had thus condemned
+themselves to a shadowy existence after death.
+Hence the Greek felt life after death to be a shadowy
+existence, and it is not mere rhetoric but the realization
+of truth when the hero of that time, who is
+given up to the life of the senses, says, <span class="tei tei-q">“Better a
+beggar on earth than a king in the realm of shades.”</span>
+All this was still more marked in those Asiatic peoples
+who had fixed their attention with veneration
+and worship on material images instead of on their
+spiritual archetypes. A large proportion of mankind
+was in this condition at the time of the Greco-Roman
+era of civilization. It can be seen how man's mission
+in post-Atlantean times, which consisted in the conquest
+of the physical sense-world, must necessarily
+lead to estrangement from the spiritual world. Thus
+greatness in one respect necessarily involves deterioration
+in another.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man's connection with the spiritual world was kept
+alive in the Mysteries. Through these the Initiates,
+<span class="tei tei-pb" id="page265">[pg 265]</span><a name="Pg265" id="Pg265" class="tei tei-anchor"></a>
+in special states of the soul, were able to receive
+revelations from that world. They were more or
+less the successors of the guardians of the Atlantean
+oracles. To them was revealed what had been hidden
+through the influence of Lucifer and Ahriman.
+Lucifer concealed from man what had flowed from
+the spiritual world into the human astral body, without
+his co-operation, up to the middle of the Atlantean
+period. Had the etheric body not been partially
+separated from the physical body, man would have
+been able to experience within himself this part of
+the spiritual world as an inner revelation to his
+soul. As a result of Lucifer's encroachment, this
+could be done only in special states of the soul. At
+those times a spiritual world appeared to man in
+the guise of the astral. The corresponding spiritual
+beings manifested themselves in forms which embodied
+only the higher principles of the human being,
+and in those principles the symbols of their particular
+spiritual forces were astrally visible. Superhuman
+forms were manifested in this way.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After the encroachment of Ahriman, still another
+kind of Initiation was added to this one. Ahriman
+concealed from man everything out of the spiritual
+world which would have appeared behind physical
+sense-perception, had he not interfered in human
+affairs from the middle of the Atlantean period onward.
+The Initiates of the Mysteries owed the revelation
+of what he had thus kept hidden, to
+the fact that they had developed within their
+souls all those faculties which man had attained
+<span class="tei tei-pb" id="page266">[pg 266]</span><a name="Pg266" id="Pg266" class="tei tei-anchor"></a>
+since that time, beyond the degree necessary
+for physical sense-impressions. Thus there
+were revealed to them the spiritual powers lying
+behind the forces of nature. They could speak of
+the spiritual beings behind nature. The creative
+might of those forces acting in nature below man,
+was revealed to them. That which had been active
+since Saturn, Sun and the old Moon and had shaped
+man's physical, etheric and astral body as well as
+the mineral, plant and animal kingdoms, formed the
+contents of a certain kind of mystery-secrets,—namely
+those over which Ahriman held his hand.
+That which had formed the sentient-, rational-and
+consciousness-souls and which had been concealed
+from man by Lucifer, was revealed in a second kind
+of Mystery-secrets.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But what the Mysteries could only prophesy was,
+that in time a man would appear possessing an astral
+body which, despite Lucifer, could become conscious
+of the light-world of the Sun-spirit through
+the etheric body, apart from any special condition
+of the soul. And the physical body of that human
+being must be of such a nature, that everything in
+the spiritual world would be revealed to him, which
+Ahriman is able to conceal from man up to the
+time of physical death. Physical death could bring
+no change into the life of such a being, that is
+to say, could have no power over it. The <span class="tei tei-q">“Ego”</span>
+so manifests in such a human being that the entire
+spiritual life is at the same time contained in his
+physical life. Such a being is the vehicle of the
+<span class="tei tei-pb" id="page267">[pg 267]</span><a name="Pg267" id="Pg267" class="tei tei-anchor"></a>
+Spirit of Light, to whom the Initiate ascends from
+two directions, being led, under special conditions
+of the soul, either to the Superhuman Spirit or to
+the Being of the forces of nature. When the Initiates
+of the Mysteries foretold the appearance in the
+course of time, of such a human being, they were
+prophets of the Christ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A personality arose, as the special prophet of
+this coming manifestation, within a nation which
+possessed through natural inheritance the qualities
+of the peoples of western Asia, and through education
+the learning of the Egyptians—the Hebrew nation.
+This prophet was Moses. The influences of
+Initiation had entered so deeply into his soul that
+in certain states of consciousness the being who had
+undertaken in the regular course of the earth evolution
+to shape human consciousness from the Moon,
+was revealed to him. In thunder and lightning
+Moses realized not merely physical phenomena, but
+manifestations of this Spirit. At the same time the
+other kind of Mysteries had influenced his soul, so
+that he was able to distinguish, in astral vision, how
+the superhuman becomes human by means of the
+ego. Thus, from two directions, He Who was to
+come, was revealed to Moses as the highest form
+of the Ego.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And in Christ the lofty Sun-spirit appeared in
+human form as the great ideal for human life on
+earth. At His coming, all mystery-wisdom had in
+some respects to take a new form. Up to that time
+this wisdom had existed exclusively for the purpose
+<span class="tei tei-pb" id="page268">[pg 268]</span><a name="Pg268" id="Pg268" class="tei tei-anchor"></a>
+of enabling man to put himself into such a condition
+of soul in which he would be able to view the kingdom
+of the Sun-spirit as something <em class="tei tei-emph"><span style="font-style: italic">outside</span></em> of
+earthly evolution. Henceforth it was the mission of
+Mystery-wisdom to make man capable of recognizing
+in the incarnated Christ the Primordial Being.
+From this Primordial Being man was enabled to understand
+the natural and spiritual worlds.<a id="noteref_24" name="noteref_24" href="#note_24"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">24</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the point in His life at which the astral body
+of Christ Jesus contained everything which it is possible
+for the Luciferian influence to conceal, He came
+forward as the Teacher of humanity. From that
+moment, the faculty was implanted in human earthly
+evolution for assimilating that wisdom whereby
+the physical goal of the earth may gradually
+be reached. At the moment when the Event of Golgotha
+was accomplished, human nature was endowed
+with another faculty, that by which Ahriman's influence
+may be turned into good. Henceforth man
+was able to take with him through the gate of death
+that which saves him from isolation in the spiritual
+world. What happened in Palestine was the central
+point, not only of human physical evolution but also
+of the other worlds to which man belongs; and when
+the <span class="tei tei-q">“Mystery of Golgotha”</span> had been accomplished,
+when the <span class="tei tei-q">“death on the cross”</span> had been suffered,
+Christ appeared in that world where souls sojourn
+after death, and set limits to the power of Ahriman.
+From that moment the region which the Greeks had
+<span class="tei tei-pb" id="page269">[pg 269]</span><a name="Pg269" id="Pg269" class="tei tei-anchor"></a>
+called the <span class="tei tei-q">“realm of shades”</span> was illuminated by
+that flash of the Spirit indicating to its dwellers that
+light was to return. What had been gained for the
+physical world by the <span class="tei tei-q">“Mystery of Golgotha”</span> cast
+light also into the spiritual world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Up to this event post-Atlantean human evolution
+had been a time of ascent in the physical sense-world,
+but of descent as far as the spiritual world
+was concerned. Everything which flowed into the
+sense-world proceeded from what had been in the
+spiritual world from remote ages. Since the coming
+of Christ, those who attain to the Mystery of Christ
+are able to take with them into the spiritual world
+what they have won in the physical. And from the
+spiritual world it then flows back again into the
+earthly sense-world, since reincarnated souls, on
+re-entering earth-life, bring with them what the
+Christ-impulse between death and a new birth, has
+bestowed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What flowed into human evolution with the appearance
+of the Christ, acted in it like a seed. Only
+slowly can this seed mature. Only the smallest part
+of these profound new wisdom teachings, up to the
+present time, has reached down into physical existence.
+Christian evolution has just barely begun.
+During the successive periods of time following the
+appearance of the Christ, this Christian Evolution
+was able to reveal only so much of its inner essential
+nature as the humanity, the peoples of that
+time, were capable of receiving; only as much as
+they could grasp with their faculties of comprehension.
+<span class="tei tei-pb" id="page270">[pg 270]</span><a name="Pg270" id="Pg270" class="tei tei-anchor"></a>
+The first form into which this essence
+of Christianity could be poured may be described
+as a comprehensive ideal of life. As such it was
+opposed to those forms of life which had been developed
+in post-Atlantean humanity. The conditions
+operating in human evolution since the repopulation
+of the earth in the Lemurian period have
+been described above. Accordingly, humanity can
+be traced back to different beings who, coming from
+other worlds, incarnated in the bodily descendants
+of the ancient Lemurians. The various races of
+man are a consequence of this, and the most diverse
+vital interests appeared in these reincarnated souls,
+as a result of their Karma. As long as all this was
+being worked out, there could be no ideal of <span class="tei tei-q">“universal
+humanity.”</span> Human nature originated in
+unity, but earthly evolution up to the present time
+has led to division. In the figure of the Christ, we
+see an ideal which opposes all division, for in
+the man who bears the name of Christ there lives
+the lofty Sun-being from Whom every human ego
+is descended. The Hebrew nation still felt itself
+to be a nation, and each individual a member of
+that nation. When once the idea was grasped that
+in Christ-Jesus there lives the ideal Man who stands
+above all that tends to divide humanity, Christianity
+became the Ideal of an all-Embracing brotherhood.
+Above all individual interests and relations, the feeling
+arose in some that the innermost ego of all human
+beings is of the same origin. (In addition to
+all the earthly forefathers, the great common Father
+<span class="tei tei-pb" id="page271">[pg 271]</span><a name="Pg271" id="Pg271" class="tei tei-anchor"></a>
+of all humanity appears. <span class="tei tei-q">“I and the Father are
+one.”</span>)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the fourth, fifth, and sixth centuries after
+Christ, the era in which we are still living was being
+prepared in Europe. It was gradually to replace the
+fourth, or Greco-Roman civilization. It is the fifth
+post-Atlantean period. The races which, after many
+wanderings and varied fortunes, became the vehicles
+of this new civilization were descendants of those
+Atlanteans who had remained less affected than
+others by what had been going on meanwhile during
+the four preceding periods of civilization. They
+had not penetrated into the countries in which those
+respective civilizations took root. On the contrary,
+they had, in their way, handed on Atlantean forms
+of civilization. There were many among them who
+had retained in a high degree the inheritance of the
+ancient dim clairvoyance, the state described above
+as intermediate between sleeping and waking. Such
+people knew the spiritual world from their own experience,
+and could reveal to their fellow-men what
+takes place there. Thus there sprang up a great
+number of narratives of spiritual beings and events,
+and the national treasures of legends and sagas had
+their origin in spiritual experiences of this kind.
+For the dim clairvoyance lasted on, in many people,
+into times not far removed from the present. There
+were other people who, although they had lost clairvoyance,
+nevertheless developed the faculties they
+acquired for use in the physical sense-world in
+accordance with feelings and emotions which corresponded
+<span class="tei tei-pb" id="page272">[pg 272]</span><a name="Pg272" id="Pg272" class="tei tei-anchor"></a>
+to clairvoyant experiences. And even
+the Atlantean oracles had their successors in the
+new civilization.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There were everywhere Mysteries, but in them
+that Mystery of Initiation was most cultivated,
+which leads to the unveiling of that part of the spirit-world
+which Ahriman keeps hidden. The spiritual
+powers existing behind the forces of nature were
+here revealed. In the mythologies of European nations
+are contained the remnants of what the Initiates
+of these Mysteries were able to disclose to
+men. It is true that these mythologies also contain
+the other kind of mystery, although in a more imperfect
+form than that possessed by the Southern and
+Eastern Mysteries. Superhuman beings were
+also known in Europe, but they were seen to be
+in perpetual conflict with the associates of Lucifer.
+And the Light-God too was proclaimed, but in such
+a form that it was doubtful whether he would overcome
+Lucifer. On the other hand, these Mysteries
+were illuminated by the figure of the coming Christ.
+It was announced of Him that His kingdom would
+replace that of the other Light-God.<a id="noteref_25" name="noteref_25" href="#note_25"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">25</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+From such influences as these, there came about
+a cleavage in the soul of the people of the fifth epoch
+of civilization which still continues, and is manifest
+in most diverse phenomena. The soul had not retained,
+from ancient times a sufficiently strong attraction
+for spiritual things to enable it to hold fast
+<span class="tei tei-pb" id="page273">[pg 273]</span><a name="Pg273" id="Pg273" class="tei tei-anchor"></a>
+the connection between the worlds of spirit and
+sense. The attraction existed only as a training of
+feeling and emotion, not as direct vision of the spiritual
+world. On the other hand, man's attention was
+more and more directed toward the world of the
+senses and its conquest; and the intellectual powers
+which had been awakened in the latter part of the
+Atlantean period, all those human powers of which
+the physical brain is the instrument, were concentrated
+upon the sense-world, and upon gaining
+knowledge of and mastery over it. Two worlds, so to
+speak, were developed within man: the one directed
+toward the life of physical sense; the other susceptible
+to the revelation of the spirit in such a way
+as to permeate with feeling and emotion even though
+lacking clairvoyant vision. The tendency to this
+cleavage of soul already existed when the teaching
+concerning the Christ was introduced into Europe.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This message from the spiritual world was received
+into men's hearts, and permeated feeling
+and emotion; but it was not possible to bridge the
+gulf between this state of devotion and what human
+intelligence, concentrated on the sense-world, was
+learning in the sphere of physical existence. What
+is now known as the contradiction between external
+science and spiritual knowledge is simply a consequence
+of this fact. The Christian mysticism (of
+Eckhart, Tauler and others) is the result of Christianity
+becoming permeated with feeling and emotion.
+Science, occupied as it is exclusively with the
+world of sense and its results in life, is the consequence
+<span class="tei tei-pb" id="page274">[pg 274]</span><a name="Pg274" id="Pg274" class="tei tei-anchor"></a>
+of the other tendency of the soul, and all
+achievements in the sphere of outer material civilization
+are entirely due to this divergence of tendencies.
+Since those human faculties, of which the
+brain is the instrument, were concentrated exclusively
+on physical life, they were able to reach
+that pitch of perfection which makes contemporary
+science, technical skill, and other forms of mental
+activity possible. Such a material civilization could
+originate only among the nations of Europe, for
+they are those descendants of Atlantean ancestors
+who converted their natural inclination toward the
+physical sense-world into faculties only when it had
+reached a certain degree of maturity. Previously
+they had allowed it to lie dormant, and had lived on
+what remained in them of the Atlantean clairvoyance
+and on the communications of their Initiates.
+While mental culture was outwardly almost entirely
+given up to these influences, in them ripened slowly
+the desire for the material conquest of the world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, however, the dawn of the sixth post-Atlantean
+era of civilization is already at hand. What
+is to arise at a certain time in human evolution
+has ripened slowly in the preceding age. The first
+beginnings of that which can even now be developed,
+is to be discovered in the thread which binds together
+the two tendencies of the human breast, material civilization
+and life in the spiritual world. To this end
+it is necessary, on the one hand, that the results of
+spiritual vision should be understood; and on the
+other, that in the observations and experiences of
+<span class="tei tei-pb" id="page275">[pg 275]</span><a name="Pg275" id="Pg275" class="tei tei-anchor"></a>
+of the sense-world the
+revelations of the Spirit be recognized. The sixth civilization-epoch
+will bring to full development the harmony between the two.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Herewith the studies in this book have reached a point where we may turn
+from the perspectives of the past to those of the future. But it will be
+better to precede the latter by a study of the Knowledge of Higher
+Worlds and of Initiation. Then, after this study and in connection with
+it, we shall be able to indicate in brief the outlook for the future, in
+so far as that can be done within the framework of this book.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page276">[pg 276]</span><a name="Pg276" id="Pg276" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc13" id="toc13"></a>
+<a name="pdf14" id="pdf14"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter V. Knowledge of the Higher Worlds</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the present stage of evolution there are three possible conditions of
+soul in which man ordinarily lives his life between birth and death:
+waking, sleeping and, between the two, dreaming. The last-mentioned will
+be briefly dealt with in a later part of this book; for the moment we
+shall consider life simply as it alternates between its two main
+conditions—waking and sleeping. Before he can <span class="tei tei-q">“know”</span> for himself in
+higher worlds, man has to add to these two a third condition of soul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During waking life the soul is given up to the impressions of the senses, and
+to the thoughts and pictures that these evoke in it. During sleep the
+senses cease to make any impression, and the soul loses consciousness.
+The whole of the day's experience sinks down into the sea of
+unconsciousness. Let us now consider how it would be if man were able to
+become conscious during sleep, notwithstanding that all impressions of
+the senses were completely obliterated, as they are in deep sleep. Now
+would any memory remain to him of what had happened while he was
+awake. Would his soul find
+<span class="tei tei-pb" id="page277">[pg 277]</span><a name="Pg277" id="Pg277" class="tei tei-anchor"></a>
+itself in a state of vacuity? Would it be incapable
+of having any experiences? This is a question that
+can only be answered if conditions like or similar to
+those under discussion can actually be brought about.
+If the soul is capable of experiencing anything, even
+when sense-activities and recollection of such activities
+are lacking, then that soul would, so far
+as the external world is concerned, be <span class="tei tei-q">“asleep”</span>;
+and yet the soul would not be sleeping but awake
+to a world of reality.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now such a condition of consciousness can be attained
+if man makes these psychic experiences possible
+toward which occult science guides him. And
+everything that occult science tells us about those
+worlds beyond the sensible, has been found through
+such a condition of consciousness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the foregoing parts of this book certain communications
+have been made concerning the higher
+worlds; and in the following pages, as far as is possible
+in a book of this kind, methods will be discussed
+whereby the state of consciousness requisite for such
+investigations may be acquired. This state of consciousness
+resembles that of sleep, in only one respect,
+namely: that through it, all outward sense
+activity ceases, and also all thoughts that might be
+aroused by the action of the senses, are obliterated.
+But although the soul has no power to experience
+anything consciously in sleep, yet it receives this
+power through this very state of consciousness. And
+through it a capacity for experiencing is awakened
+in the soul which in every day life can be awakened
+<span class="tei tei-pb" id="page278">[pg 278]</span><a name="Pg278" id="Pg278" class="tei tei-anchor"></a>
+only through sense impressions. The awakening
+of the soul to this higher state of consciousness is
+called <em class="tei tei-emph"><span style="font-style: italic">Initiation</span></em>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The methods of initiation lead man away from
+the state of ordinary day-consciousness into such
+a soul activity as enables him to use his spiritual
+organs of perception. Like germs these organs lie
+dormant in the soul and must be developed. Now it
+may be that a person, at some particular moment
+of his earthly life, makes the discovery that these
+higher organs have developed within his soul without
+previous preparation. It is a kind of involuntary
+self-awakening. Such a person will become
+conscious of a change affecting his entire being; his
+soul's experiences will have been enriched beyond
+measure and he will find that no experiences of the
+sense-world can bring him such spiritual happiness,
+such soul satisfaction and inner warmth as that
+which now opens up to him, which no physical eye
+can see and no hand can touch. From the spiritual
+world strength and a sense of security in all situations
+in life, will flow into his will. There are instances
+of such self-initiation; but they should not
+give rise to the idea that the only right course is
+to wait for the coming of such self-initiation, and to
+do nothing toward bringing about initiation through
+regular training. We need not here give further
+space to the subject of self-initiation, since it may
+take place without regard to rules of any kind whatsoever.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What we have to consider is how by training, one
+<span class="tei tei-pb" id="page279">[pg 279]</span><a name="Pg279" id="Pg279" class="tei tei-anchor"></a>
+may develop those organs of perception, lying dormant
+in the Soul. Those who do not feel themselves
+especially impelled toward doing something for their
+own development may easily say that man stands
+under the guidance of spiritual powers, that such
+guidance should therefore not be interfered with,
+and that the moment, deemed by those powers to
+be the right one for revealing another world to the
+soul, should be awaited in patience. Indeed, persons
+who are of this opinion are inclined to consider
+it a kind of presumption, or unjustifiable desire
+for any one to interfere with the wisdom of
+such spiritual guidance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Those who think in this way will only change their
+opinion if some other mode of presenting the case
+makes a sufficiently strong impression upon them.
+If they were to say to themselves, <span class="tei tei-q">“This wise guidance
+has endowed me with certain faculties, and it
+has done so, not that I should let them lie idle, but
+rather that I should use them. Indeed, the very
+wisdom of such guidance lies in the fact of its having
+placed in me the rudiments of those organs necessary
+for a higher state of consciousness. I can,
+therefore, rightly comprehend this guidance only
+when I regard it as my duty to do everything in my
+power that may serve to bring such rudimentary
+growths to their proper development.”</span> Should such
+thoughts make a sufficiently strong impression on
+the mind, scruples against training for the attainment
+of higher consciousness will disappear.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is, it is true, another scruple which may
+<span class="tei tei-pb" id="page280">[pg 280]</span><a name="Pg280" id="Pg280" class="tei tei-anchor"></a>
+arise in the mind with regard to such schooling. A
+person may say to himself: <span class="tei tei-q">“This development
+of the inner faculties of the soul means an invasion
+of man's most hidden sanctuary. It involves a certain
+change of the entire human being: the method
+for such a change cannot be worked out by any ordinary
+procedure of thought, for the manner in
+which the higher worlds are attained can be known
+only to those to whom the path has become visible
+by reason of experience. If, therefore, I turn to
+such an one, I am allowing him to exercise his influence
+over the innermost sanctuary of my soul.”</span>
+Any one given to this attitude of mind will hardly
+find it reassuring if the methods for bringing about
+a higher state of consciousness are imparted to
+him in book form. For it is not a question of receiving
+communications either verbally or from some
+person who, having the knowledge, has set the same
+down in a book to which we have access. Now there
+are people possessing knowledge of the rules for
+developing the spiritual organs of perception who
+are of the opinion that these rules ought not to be entrusted
+to a book. These people, for the most part,
+consider the communication of certain truths relating
+to the spiritual world as forbidden. But this
+view must be characterized as in a certain sense out
+of date in view of the present stage of human evolution.
+It is true that the communication of the rules
+referred to can be made only up to a certain point.
+Yet what is imparted leads so far that one who
+applies it to his soul-life makes such progress in
+<span class="tei tei-pb" id="page281">[pg 281]</span><a name="Pg281" id="Pg281" class="tei tei-anchor"></a>
+knowledge that he is able to go on by himself. This
+way then leads onward in a manner of which a true
+idea can be gained only through what has been previously
+experienced. From all these facts, scruples
+may arise concerning the path of spiritual knowledge.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These scruples however disappear when one
+clearly understands the essential nature of that
+course of development which is adapted to our age.
+Of this latter method of developing we shall speak
+here and other methods will be only briefly referred
+to.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The method of training to be here discussed furnishes
+to him who has the will for a higher development,
+the means for accomplishing the transformation
+of his soul. Any questionable encroachment on
+the personality of the student would only then be
+possible, should the teacher proceed to carry out
+the change by methods of which the pupil was not
+conscious. But no true teacher of occult science
+in our day would make use of any such method, by
+which indeed, the pupil would be reduced to a blind
+tool. The teacher gives his pupil instructions as to
+the rules of conduct he is to pursue, and the pupil
+carries them out. At the same time, should the case
+seem to demand it, the teacher does not withhold the
+reasons justifying these rules of conduct.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The acceptance of the rules, and their application
+by a person seeking spiritual development, need
+not be a matter of blind belief. Such a belief ought
+to be quite out of the question in this sphere. One
+<span class="tei tei-pb" id="page282">[pg 282]</span><a name="Pg282" id="Pg282" class="tei tei-anchor"></a>
+who studies the nature of the human soul as far as
+it can be followed by ordinary self-observation, without
+occult training may, after accepting the rules
+recommended for spiritual training, ask himself,
+<span class="tei tei-q">“How do these rules act upon the life of the soul?”</span>
+This question may be satisfactorily answered previous
+to any schooling by an unbiased use of common
+sense. Before these rules are adopted, true conceptions
+may be gained as to the way in which they
+operate. The effect can be <em class="tei tei-emph"><span style="font-style: italic">experienced</span></em> only during
+training, but even then the experience will always
+be accompanied by an understanding of the experience,
+if each step that is to be taken is tested by
+sound judgment. And in this age any true spiritual
+science will only suggest such rules for training as
+can be vindicated by sound judgment. For him who
+is willing to simply trust himself to such schooling
+and does not permit prejudice to drive him into
+<em class="tei tei-emph"><span style="font-style: italic">blind</span></em> faith, all scruples will vanish and objections
+against a regular training for higher states of consciousness
+will no longer disturb him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Even such people as may have arrived at a state
+of inward maturity,—which sooner or later would
+lead to the self-awakening of these spiritual organs
+of perception—even for these, training is by no
+means superfluous. On the contrary it is especially
+adapted to them. For there are but few cases in
+which personal initiation does not have to travel
+along tortuous and devious ways, and training
+spares them the traversing of such by-paths, leading
+them forward in a straight line. In cases where
+<span class="tei tei-pb" id="page283">[pg 283]</span><a name="Pg283" id="Pg283" class="tei tei-anchor"></a>
+such self-initiation comes to a soul, the reason is that
+the required degree of ripeness had already been
+attained in the course of previous incarnations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It may easily happen that such a soul possesses
+a certain dim intuition of its ripeness, and by reason
+of this very feeling may assume an attitude of
+disinclination toward training. A feeling of this
+kind may produce a certain degree of pride, which
+refuses to place confidence in a teacher. Now it can
+happen that a certain degree of soul development
+may remain hidden up to a certain age and only
+then reveal itself. But such schooling may be just
+the very means needed to call it forth. Should
+the person hold aloof from such training, it may
+happen that the power will remain dormant during
+that particular Life, and will only reappear in a
+later incarnation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The rising to a supersensible state of consciousness
+can only proceed from ordinary waking day-consciousness.
+It is in this consciousness that the
+soul lives prior to its ascent, and schooling will furnish
+the means to lead it out of this consciousness.
+The first steps which the schooling here under consideration
+prescribes, are such as can still be characterized
+as actions of the ordinary day-consciousness.
+It is just those quiet acts of the soul which are the
+most effective steps. This requires that the soul
+should give itself up to definite perceptions and
+these perceptions are such as are able by their very
+nature to exercise an awakening influence upon certain
+hidden faculties of the inner nature of man.
+</p>
+
+<span class="tei tei-pb" id="page284">[pg 284]</span><a name="Pg284" id="Pg284" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+They thereby differ from those perceptions of waking
+day-life, whose purpose is to portray external objects.
+The more faithfully they present these things,
+the truer they are. It is, indeed, in accordance with
+their nature that they should be true in this sense,
+but this is not the mission of those perceptions which
+the soul is to consider, when in pursuit of spiritual
+training; and they are therefore so formed as not to
+present anything external, having rather within
+themselves the power to act upon the soul. The
+best percepts for the purpose are the emblematic or
+symbolic ones. Yet other percepts may be used.
+For it does not depend at all on what the percepts
+contain, but solely on the fact that the soul puts forth
+all its powers in order not to have anything in the
+consciousness except the one percept in question.
+Whereas, in ordinary life, its forces are divided
+among many things and perceptions change rapidly,
+the important point in spiritual training is the concentration
+of the whole inner life upon one single
+perception. And this perception must be voluntarily
+brought to the centre of one's consciousness. Symbolic
+perceptions are better than those which reflect
+outer objects or events, because the latter are related
+to the outer world, and the soul has to depend less
+on itself than in the case of symbolic perceptions,
+formed by its own inner energy. The chief object
+at which to aim is the <em class="tei tei-emph"><span style="font-style: italic">intensity</span></em> of the force to be
+exercised by the soul. It is not what is before the
+soul that is essential, but the greatness of the effort
+and the length of time spent concentrating upon one
+<span class="tei tei-pb" id="page285">[pg 285]</span><a name="Pg285" id="Pg285" class="tei tei-anchor"></a>
+perception. Strength ascends from unknown depths
+of the soul, from which it is drawn up by concentration
+on one perception. Occult science contains many
+such perceptions, all of which have been proven to
+possess the power alluded to above.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One gains a comprehension of this immersion or
+sinking down into a percept by calling the Memory-Concept
+before the soul. Say, for instance, that we
+allow the eye to rest on a tree, and then turn away
+from the object so that it is no longer presented to
+our sight; we shall, nevertheless, be able to retain
+the image of the tree in the soul. Now this image
+or perception of the tree which we have when it is no
+longer in sight, is a recollection of the tree. Then
+assume that this recollection is retained in the soul,
+and the soul reposes, as it were, in this recollection,
+taking care to exclude all other perceptions from
+the memory. The soul then dwells in that memory-concept
+of the tree, and we then have to do with the
+immersion of the soul into a concept. Yet this concept
+is the image of an actual thing perceived
+through the senses. If however, of our own free
+will, we take such images into our consciousness,
+gradually the effect desired will be attained.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One example of meditation based upon a symbolical
+concept will now be placed before the reader.
+Such a concept must first be built up in the soul,
+and this may be done in the following manner. Let
+us think of a plant, calling to mind how it is rooted
+in the ground, the way in which leaf after leaf shoots
+forth, until finally the blossom unfolds. And then
+<span class="tei tei-pb" id="page286">[pg 286]</span><a name="Pg286" id="Pg286" class="tei tei-anchor"></a>
+let us imagine a human being placed beside this
+plant, and let us call up in our soul the thought that
+he has qualities and characteristics which, when compared
+with those of the plant, will be found to be
+more perfect. We dwell on the fact that this being
+is able to move here and there, according to his
+will and his desires, while the plant remains stationary,
+rooted in the soil.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But now let us also consider: Yes, man is certainly
+more perfect than the plant; but on the other
+hand, I find in him qualities which I cannot perceive
+in the plant and through the lack of which, the plant
+appears more perfect than man in certain respects.
+Man is filled with passions and desires and these
+govern his conduct. With him we can speak of sin
+committed by reason of his impulses and passions,
+whereas in the plant, we see that it follows the pure
+laws of growth from leaf to leaf, and that the blossom
+without passion opens to the chaste rays of the
+Sun. So we can see that man possesses a certain perfection
+beyond the plant, but that on the other hand
+he has paid for this perfection by admitting into his
+being inclinations, desires and passions in addition
+to the pure forces of the plant. And then we call to
+mind the green sap flowing through the plant, and
+think of it as the expression of the pure and passionless
+laws of growth. And then again, we call to mind
+the red blood as it courses through the veins of man,
+and we recognize in it an expression of man's instincts,
+his passions and desires. Let a vivid picture
+of all this arise in our souls. We then think of man's
+<span class="tei tei-pb" id="page287">[pg 287]</span><a name="Pg287" id="Pg287" class="tei tei-anchor"></a>
+faculties of development; how he can purify and
+cleanse his inclinations and passions through his
+higher soul faculties. We think how through this
+process something that is low is destroyed in these
+inclinations and passions which thereby are born
+upon a higher plane. Then we may be able to think
+of the blood as the expression of these purified and
+cleansed inclinations and passions.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now we gaze in spirit on the rose and say to ourselves:
+<span class="tei tei-q">“In the red sap of the rose is the erstwhile
+green sap of the plant—now changed to crimson—and
+the red rose follows the same pure, passionless
+laws of growth as does the green leaf.”</span> Thus the
+red of the rose may offer us a symbol of a kind of
+blood which is the expression of cleansed impulses
+and passions, purged of all lower elements, and resembling
+in their purity the forces working in the
+red rose. Let us now try not only to assimilate such
+thoughts within our reason, but also let them come
+to life within our feelings. We can experience a
+blissful sensation when contemplating the purity
+and passionless nature of the growing plant. We
+can awaken the feeling within us how certain higher
+perfections must be paid for through the acquisition
+of passions and desires. This, then, can change
+the blissful sensation previously experienced into a
+serious mood: and then only can it stir within us the
+feeling of liberating happiness, if we abandon ourselves
+to the thought of the red blood that can become
+the carrier of inner pure experiences, like the
+red sap of the rose. The important point is that we
+<span class="tei tei-pb" id="page288">[pg 288]</span><a name="Pg288" id="Pg288" class="tei tei-anchor"></a>
+should not look coldly and without feeling upon these
+thoughts which serve to build up such a symbolical
+concept. After dwelling for a time upon the above
+mentioned thoughts and feelings, let us try to transmute
+them into the following symbolical concept.
+Let us imagine a black cross. Let this be the symbol
+for the destroyed lower element of our desires and
+passions and there where the beams of the cross intersect,
+let us imagine seven red radiating roses arranged
+in a circle. Let these roses be the symbol
+for a blood that is the expression of cleansed and
+purified passions and desires.<a id="noteref_26" name="noteref_26" href="#note_26"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">26</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now we must call up this symbolical concept before
+our soul just as has been described in the case
+of a memory-concept. Such a concept has an awakening
+power if one abandons oneself to it in inner
+meditation. One must try during this meditation to
+exclude all other concepts. Only the described symbol
+must float before the soul as vividly as possible.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is not without significance that this symbol has
+been introduced, not merely as an awakening percept,
+but because it has been constructed out of certain
+perceptions concerning plants and man. For the
+effect of such a symbol depends upon the fact of its
+<span class="tei tei-pb" id="page289">[pg 289]</span><a name="Pg289" id="Pg289" class="tei tei-anchor"></a>
+being put together in this definite manner, before
+employing it as an instrument for meditation.
+Should it be called up without a previous process
+of construction such as has here been delineated, the
+picture must remain cold and will be far less effective
+than if it had by previous preparation gathered
+force with which to give warmth to the soul. During
+meditation, however, one should not call up in the
+soul all the preparatory thoughts, but merely allow
+the life-like image to float before one's mind and at
+the same time permit those feelings which are the
+result of these preparatory thoughts to vibrate with
+it. Thus the symbol becomes a sign, co-existent with
+the inner experience. And it is the dwelling of the
+soul in this experience that is the active principle.
+The longer one can do this, without admitting disturbing
+impressions, the more effective will be the
+whole process.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is well, however, in addition to the time used in
+meditation itself, to repeat the building up of the
+image through the feelings, as described above, so
+that the corresponding sensation may not pale.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The greater the patience brought to bear in performing
+these acts of repetition, the more effective
+becomes this image for the soul.<a id="noteref_27" name="noteref_27" href="#note_27"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">27</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page290">[pg 290]</span><a name="Pg290" id="Pg290" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such a symbol as has just been described represents
+no external object or being evolved by nature,
+but for this very reason it possesses an awakening
+power for certain inner faculties. It is true, someone
+may raise the objection: certainly the <span class="tei tei-q">“whole”</span>
+as a symbol, does not exist in nature; yet all its
+details are borrowed from nature, the black color,
+the roses, etc. It can all be observed through the
+senses. He who is troubled by such objections, ought
+to consider that it is not the images of these sense
+perceptions that awaken the higher faculties of the
+soul, but that this result is produced purely by the
+manner in which these details are combined. And
+this combination does not then picture something
+that exists in the sense-world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A symbol was chosen as an example to show the
+process of effective meditation of the soul. Many
+symbols of this kind are used in occult training and
+are built up according to varying methods. Certain
+sentences, formulæ, and single words can also be
+given as subjects for meditations, and in every case
+the means used will have the same object, namely:
+to detach the soul from sense-impressions and to
+stimulate it to an activity in which the impressions
+of the physical senses play no longer any part and
+in which the unfoldment of inner latent soul capacities
+becomes the essential.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There are, however, also meditations based exclusively
+upon feelings, sensations, etc., and these are
+especially effectual. Let us, for instance, take the
+feeling of joy. In the normal course of life the soul
+<span class="tei tei-pb" id="page291">[pg 291]</span><a name="Pg291" id="Pg291" class="tei tei-anchor"></a>
+experiences pleasure when there exists an outer
+stimulus to pleasure. If a healthily constituted soul
+perceives some act performed by a person, indicative
+of the doer's goodness of heart, then the soul
+will assuredly feel pleasure and joy at such an act.
+But the soul is able to reflect upon such an act, and
+can say to itself that an act done from sheer kindness
+of heart is one in which the doer is following
+the interests of his fellow-creatures rather than his
+own, and such an act may be called ethically good.
+But the soul can lift itself above the perception of
+any particular case in the outer world which has
+given it joy or pleasure, and instead may arrive at
+a general concept of kindness. It can for instance,
+think of kindness coming into existence through one
+soul making the interests of others his own. And
+the soul can then experience joy over the ethical
+idea of kindness. Therefore, the joy is then not over
+this or that event of the sense-world, but it is the
+joy over the idea as such. If the student now tries
+for some time to let this joy come to life within his
+soul, then this is a meditation on a feeling, on a sensation.
+It is then not the idea which is the active
+principle in the awakening of the inner soul faculties,
+but the sustained dwelling upon that feeling
+within the soul which has not been caused by merely
+a single external impression.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Occult science being in a position to penetrate far
+deeper into the being of things than can be done
+by ordinary perception, the teacher will be able to
+indicate to the pupil feelings and sentiments which
+<span class="tei tei-pb" id="page292">[pg 292]</span><a name="Pg292" id="Pg292" class="tei tei-anchor"></a>
+are still more powerful as awakening agents for the
+unfolding of the soul's faculties when used as subjects
+of meditation. Yet, necessary as this will be
+for the higher degrees of training, it should be remembered
+that energetic meditating upon subjects,
+such as kindness of heart may carry the student
+very far on his way.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Since the natures of human beings differ, special
+methods of training are effective for particular individuals.
+As to the duration of time to be devoted
+to meditation, we may remind the student that the
+greater the length of time during which he can meditate
+uninterruptedly, the stronger will be the effect.
+But every excess in these matters should be avoided.
+There is, however, a certain inner discretion, resulting
+from these exercises themselves which teaches
+the pupil to keep within due bounds in this regard.
+Those who pursue their studies in occult science
+under the personal guidance of a teacher will receive
+from him precise instruction and advice in these
+particulars. Nevertheless, it must be emphatically
+understood that only experienced occultists are in a
+position to impart such advice.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such exercises in meditation will generally require
+practice for some time before the student can become
+aware of any result. What is essential to occult
+science is patience and perseverance. He who
+is unable to awaken these two qualities within himself
+and who cannot continually practice his exercises
+in quietude, so that patience and perseverance
+are always the predominant note in his soul-life, cannot
+<span class="tei tei-pb" id="page293">[pg 293]</span><a name="Pg293" id="Pg293" class="tei tei-anchor"></a>
+attain very great progress. From what has been
+said above, the reader will have gathered that meditation
+is a means of acquiring knowledge of the
+higher worlds, but he will also see that not just any
+percept whatsoever, taken at random, is productive
+of this result, but only those of the kind before-mentioned.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The path here indicated leads in the first place
+to what is called imaginative knowledge, and this is
+the first step toward the higher knowledge. Knowledge,
+dependent upon sense-perceptions and upon
+the working up of such perceptions by reason, which
+is sense-bound, is, to use the occult term, known as
+<span class="tei tei-q">“objective cognition.”</span> Beyond this are higher degrees
+of knowledge, the imaginative stage being, as
+we have said, the first. Now the term <span class="tei tei-q">“imaginative”</span>
+can cause confusion in the minds of some,
+to whom <span class="tei tei-q">“imagination”</span> stands only for <span class="tei tei-q">“imaginings”</span>—that
+is concepts that lack reality. In occult
+science, however, <span class="tei tei-q">“imaginative”</span> cognition must be
+understood to be that kind of cognition which results
+from a supersensible state of consciousness of the
+soul. The things perceived in this state of consciousness
+are spiritual facts, and spiritual beings, to
+which the senses have no access, and—since this condition
+of the soul is caused by meditating upon symbols,
+or <span class="tei tei-q">“imaginations”</span>—the sphere to which this
+condition of higher consciousness belongs may be
+termed the imaginative world, and the knowledge
+relating to it, imaginative knowledge. <span class="tei tei-q">“Imaginative”</span>
+stands, therefore, in this sense, for that which
+<span class="tei tei-pb" id="page294">[pg 294]</span><a name="Pg294" id="Pg294" class="tei tei-anchor"></a>
+is <span class="tei tei-q">“actual”</span> in a higher sense than are the facts and
+beings of physical sense-perception.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A very natural objection to the use of the symbolic
+pictures here characterized is that they arise
+from a dreamy thinking and an arbitrary imagination,
+and might therefore have doubtful consequences.
+But any such doubts are unjustified in
+regard to the symbols given by true occult schools.
+For these symbols are chosen in such a way that
+they can be looked at quite apart from their connection
+with outer sense reality, and their value is to
+be found exclusively in the power with which they
+work upon the soul when it turns its attention wholly
+away from the outer world, when it suppresses all
+sense-impressions and shuts out every thought to
+which it might be stimulated from without. The
+process of meditations is best demonstrated by comparison
+with sleep. In one respect it is like the state
+of sleep; in another, the exact opposite of it. It is
+a sleep which when compared to the day-consciousness,
+represents a higher state of being. The point
+is that by concentration on the given conception or
+image, the soul is obliged to call up much stronger
+forces out of its own depths than it uses in ordinary
+life or knowledge. Its inner activity is thereby enhanced.
+It becomes detached from the body, as it
+does in sleep; but instead of passing, as in the latter
+case, into unconsciousness, it experiences a world
+it did not know before. Although as regards detachment
+from the body this condition may be compared
+with sleep, yet it is such that, compared with ordinary
+<span class="tei tei-pb" id="page295">[pg 295]</span><a name="Pg295" id="Pg295" class="tei tei-anchor"></a>
+waking consciousness, it may be characterized
+as a more intense waking state. By this means the
+soul learns to know itself in its true, inner, independent
+being. But in ordinary life, owing to the
+weaker development of its forces, it is only with the
+help of the body that the soul arrives at self-consciousness.
+Therefore it does not experience itself
+but merely sees itself in that image which—like a
+kind of reflection—is traced, by the physical body
+(or, properly speaking, by its processes).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These symbols built up in the manner above described
+are not as yet related to anything real in the
+spiritual world, but they serve to detach the human
+soul from sense-observations and from that instrument,
+the brain, to which the reason is at first fettered.
+This detachment is not effected until man is
+able to feel: <span class="tei tei-q">“I am now perceiving something by
+means of powers for which neither my senses nor
+my brain serve as the instruments”</span>; and the first
+thing man thus experiences is a liberation from the
+organs of sense. He is then able to say to himself:
+<span class="tei tei-q">“My consciousness does not vanish when I cease
+to take cognizance of sense-perceptions and ordinary
+reasoned thought; I can lift myself out of those
+conditions and then feel myself as a being alongside
+of that which I was before”</span>—and this is the first
+purely spiritual experience; the perception of a
+psycho-spiritual Ego-being. This has arisen as a
+new self out of that self which is linked to the
+physical senses and physical reason only.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Had this detachment from the world of the senses
+<span class="tei tei-pb" id="page296">[pg 296]</span><a name="Pg296" id="Pg296" class="tei tei-anchor"></a>
+and from the reason been effected without meditation,
+the person would have lapsed into the
+nothingness of the unconscious state. This psycho-spiritual
+being was our possession prior to meditation
+also, but it then lacked the organs for perception
+of the spirit-world; and it might, indeed, have
+been compared to the physical body without the eye
+to see—the ear to hear. The strength thus employed
+in meditation has, in fact, been the creative means
+by which these psycho-spiritual organs have been
+formed out of a previously unorganized psycho-spiritual
+being. But this which man thus creates for
+himself is also the first thing to be perceived by him.
+The first experience is therefore in a certain sense,
+a kind of <span class="tei tei-q">“self-perception.”</span> It belongs to the nature
+of spiritual training that the soul, through the
+self training which it gives itself at this point of its
+development, becomes fully conscious that the first
+thing it perceives in the world of imaginative forms,
+which appear as a result of the exercises described,
+is itself. It is true that these images make their
+appearance as a new world, but the soul must recognize
+that they are, however, at first nothing but
+the reflection of its own being, which has been
+strengthened by exercises. And it must not only
+recognize this by correct reasoning, but must have
+arrived at such a cultivation of the will that it is able
+at any time to put away and obliterate the images
+from the consciousness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The soul must be able to act with complete independence
+within these images. This is part of true
+<span class="tei tei-pb" id="page297">[pg 297]</span><a name="Pg297" id="Pg297" class="tei tei-anchor"></a>
+spiritual training at this stage. If it could not do
+this, it would be in the same position, in the sphere
+of spiritual experiences, as a soul in the physical
+world which, on looking at an object, has its attention
+so arrested by it that it cannot look away. An
+exception to this possibility of obliteration is formed
+by a group of inner imaginative experiences which
+should <em class="tei tei-emph"><span style="font-style: italic">not</span></em> be extinguished at this stage of spiritual
+training. They correspond to the inmost kernel of
+the soul's being, and the occult student recognizes
+in those images that which forms the very essence
+of his being which passes through the various repeated
+earth lives. At this point the knowledge of
+repeated earth lives becomes an actual experience.
+In relation to everything else the before-mentioned
+independence of experience must prevail. And only
+after acquiring the faculty of obliterating experiences,
+is the spiritual outer world really approached.
+What is obliterated returns in another form, and is
+experienced as a spiritual outer reality. One feels
+that out of something indefinite one grows psychically
+into something definite. From this self-perception,
+one must then proceed to the observation
+of a psycho-spiritual outer world. This comes to
+pass when we can order our inner experience after
+the manner to be indicated in the following pages.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At first, the soul of the occult student is feeble
+in all that appertains to a perception of the psycho-spiritual
+world; and he will therefore need all the
+inner energy he can summon in order, while meditating,
+to hold firm the symbols or other concepts which
+<span class="tei tei-pb" id="page298">[pg 298]</span><a name="Pg298" id="Pg298" class="tei tei-anchor"></a>
+he has built up from the impulses of the sense-world.
+Should he, however, desire to attain to an actual observation
+of the higher world, he will not alone
+have to maintain his hold on these, he must also,
+after having done this, be able to remain in a condition
+in which not only no influences of the outer
+sense-world can affect the soul, but in which also
+the images above characterized shall have been effaced
+from his consciousness. Only now can that
+which has been previously formed by means of meditation
+enter the plane of his consciousness. The important
+point is that there should be at this stage
+sufficient soul force to spiritually perceive that which
+has thus been formed through meditation, so that it
+may not elude the observer's attention, as is always
+the case if this inner energy is still insufficiently
+developed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That which is here evolved as a psycho-spiritual
+organism and which should be comprehended
+through self-perception, is delicate and subtle. The
+disturbing influences of the outer sense-world,
+however one may try to exclude them, are
+nevertheless great. It is not merely a question
+of those disturbances to which we are able to pay
+heed, but far more of those which in ordinary life
+are ever eluding our notice. But it is just through
+the very nature of man that a transitory condition
+in this respect becomes possible. What the soul, in
+its waking state, was powerless to effect, owing to
+the disturbances of the physical world, it is capable
+of achieving during sleep. One who gives himself
+<span class="tei tei-pb" id="page299">[pg 299]</span><a name="Pg299" id="Pg299" class="tei tei-anchor"></a>
+up to serious meditation will, with the proper attention,
+become aware of a certain change in his sleep.
+He will feel that while sleeping, he is yet not quite
+asleep, but that his soul has times when, although
+asleep, still it is, in a certain way, active. During
+these conditions, nature wards off the influences of
+the outer world which the waking soul is not yet able
+to keep away of its own strength. When, however,
+the meditation exercises have taken effect, the soul,
+during sleep, detaches itself from unconsciousness,
+and becomes aware of the psycho-spiritual world.
+This can happen in two ways: the person may, while
+asleep, become aware that is is in another world,
+or he may, after awakening, remember that he has
+been in another world. But the former of these two
+feelings requires the greater degree of inner energy,
+for which reason the second is the more common
+among beginners in occult training. But it may
+gradually come to pass that the student will become
+aware of having been during the entire time of sleep
+in this other world, only emerging therefrom when
+he awakes. And his memory of beings and facts
+connected with this other world will become ever
+more and more distinct, thus showing that in one
+form or another he has now entered upon what one
+may call continuity of consciousness. (The continuation
+of consciousness during sleep.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Still, for this to be so, it is not necessary that
+man's consciousness should <em class="tei tei-emph"><span style="font-style: italic">always</span></em> continue during
+sleep. Much will already have been attained in
+the matter of the continuity of consciousness should
+<span class="tei tei-pb" id="page300">[pg 300]</span><a name="Pg300" id="Pg300" class="tei tei-anchor"></a>
+the person, whose sleep is in general like that of
+the ordinary individual, have certain periods during
+his sleeping hours when he is aware of being in the
+psycho-spiritual world; or if, on awakening, he is
+able to remember such a condition of consciousness.
+It should, however, be borne in mind that what is
+here described is to be understood only as a transition
+state. It is well to pass through this state as a
+part of training; yet it should not be imagined that
+any conclusive views concerning the psycho-spiritual
+world may be gained from this transition state, for
+in this condition the soul is uncertain, and unable as
+yet to rely upon its own perceptions. But through
+such experiences the soul gathers ever more strength
+enabling it also during waking hours to ward off
+the disturbing influences of the physical outer and
+inner world and thus to attain psycho-spiritual observation.
+Then impressions through the senses no
+longer reach the soul; brain-fettered reason is silent
+and even the image of the meditation, through which
+one has only prepared oneself for spiritual vision,
+has been dropped from consciousness. Whatever is
+given out through occult science in this or that form
+should never originate in any psycho-spiritual observation
+other than that which is made with fully
+waking consciousness. The first experience is one in
+which the student can say to himself: Even should I
+now disregard everything that can come to me
+through impressions from the outer physical world,
+still I look upon my inner being not as upon one in
+which all activity has ceased, but I look upon a being
+<span class="tei tei-pb" id="page301">[pg 301]</span><a name="Pg301" id="Pg301" class="tei tei-anchor"></a>
+which is self-conscious in a world of which I know
+nothing as long as I permit myself to be governed
+only by the impressions of ordinary reason and of
+the senses. The soul at this moment has the sensation
+that, in the manner described above, it has given
+birth to a new being as its own essential soul-kernel.
+And the being possesses totally different qualities
+from those which were previously present in the
+soul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The second experience of the soul is one in which
+man has his former being, like a second independent
+one, alongside of himself. That which had up to this
+time been imprisoned, evolves now into something
+we are able to confront; we feel, in fact, at certain
+times outside of what we have been accustomed to
+regard as our own being, as our own ego. It is as
+though one now lived in two egos,—one, which we
+have hitherto known; the other, a newly born being,
+superior to the first,—and we become aware that the
+former ego acquires a certain independence in its
+relationship to the second, just as the physical body
+has a certain measure of freedom in its relation to
+that first ego.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is an event of great importance, for through
+it man comes to know what it means to live in that
+world which he has been endeavoring to reach by
+means of training. It is this second, this new-born,
+ego which can be led to cognizance of the spiritual
+world, and in it can be developed that which has as
+much significance for the spiritual world as our
+sense organs have for the physical world of the
+<span class="tei tei-pb" id="page302">[pg 302]</span><a name="Pg302" id="Pg302" class="tei tei-anchor"></a>
+senses. Should this development have attained to
+the requisite degree, the student will not only be
+aware of himself as a new-born ego, but he will recognize
+the spiritual facts and entities around him,
+just as he perceives the physical world through the
+action of his physical senses; and this is a third
+important experience.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To meet properly this stage of spiritual training
+one must take into account that with the strengthening
+of the forces of the soul a degree of self-love and
+egoism appears with such intensity as is quite unknown
+in the ordinary life of the soul. It would be
+a mistake for anyone to think that it is only a case
+of ordinary self-love at this point. Self-love becomes
+so strong at this stage of development that it
+acquires the strength of a nature-force within the
+soul, and a vigorous training of the will is necessary
+in order to conquer this powerful egoism. This
+training of the will must go hand in hand with the
+rest of the spiritual training. A strong inclination
+exists to feel absolutely happy in a world which we
+have gradually created for ourselves. And we must
+be able to obliterate, in the manner above described,
+that to which we have previously devoted ourselves
+with all our powers. We must efface <em class="tei tei-emph"><span style="font-style: italic">ourselves</span></em> in
+the imaginative world we have reached. But this
+effacement is opposed by the strongest impulses of
+egoism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The idea might easily arise that the exercises in
+spiritual training are something merely external
+which have no connection with the moral development
+<span class="tei tei-pb" id="page303">[pg 303]</span><a name="Pg303" id="Pg303" class="tei tei-anchor"></a>
+of the soul. In this connection it must be said
+that the moral force necessary for the conquest of
+egoism, as described, cannot be gained unless the
+moral condition of the soul is brought to a corresponding
+stage. Progress in spiritual training is
+unthinkable unless moral progress takes place at the
+same time. The conquest of egoism is impossible
+without moral force. All talk of spiritual training
+not being at the same time moral training is certainly
+contrary to fact.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Only he who passes through such an experience
+might advance the following objections: how can one
+be sure to be dealing with actualities, and not with
+mere fancies, visions or hallucinations, when he
+thinks he is having spiritual perceptions? Now the
+matter lies thus: every person, who has been systematically
+trained and who has arrived at the stage
+already characterized, will be in a position to note
+the difference between his own percept and a spiritual
+reality, just as well as a man endowed with
+sound sense knows the difference between the percept
+of a bar of hot iron and the actual presence
+of such a bar that he touches with his hand. The
+difference is determined by experience and by nothing
+else; and in the spiritual world, too, life is the
+touchstone. Just as we know that in the world of
+the senses an imagined bar of iron, however hot, will
+burn no one's fingers, so does the trained occultist
+know whether he is passing through a spiritual experience
+merely in his imagination or whether his
+awakened spiritual organs of perceptions are impressed
+<span class="tei tei-pb" id="page304">[pg 304]</span><a name="Pg304" id="Pg304" class="tei tei-anchor"></a>
+by actual facts or beings. The precautions
+to be taken during schooling, in order that the student
+may not fall a victim to such delusions will be
+dealt with in the following pages.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is of the greatest importance that the student
+should have attained to a certain very definite condition
+of the soul when the consciousness of the
+new-born ego commences. For through his ego, man
+is the ruler of his sensations, feelings, and conceptions,
+his impulses, desires, and passions. Observations
+and percepts cannot be left in the soul to follow
+their own devices; they must be regulated according
+to the laws of thought. And it is the ego, as it were,
+that controls these thought-laws, and by means of
+them brings order into the life of perception and
+thought.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is similar with regard to desires and passions,
+inclinations and impulses. The fundamental ethical
+laws become the guides of these forces of the soul,
+and by reason of the moral judgment, the ego becomes
+the soul's guide within this domain. Now if
+a person detaches a higher ego from his ordinary
+ego, the latter becomes to a certain extent independent.
+That much life-power is now taken away from
+it as is needed for the use of that higher ego. But let
+us consider the case of a person who has not, as yet,
+developed certain ability and firmness in exercising
+the laws of thought and in the power of judgment,
+but who nevertheless desires to bring about the birth
+of his higher ego. He will be able to leave to his
+ordinary ego only as much thought capacity as he
+<span class="tei tei-pb" id="page305">[pg 305]</span><a name="Pg305" id="Pg305" class="tei tei-anchor"></a>
+has previously developed. If the amount of well-ordered
+thinking is insufficient, then the ordinary ego
+which has now become independent, will certainly
+fall victim to confused, disordered, fantastic
+thoughts and judgment, and moreover, since in such
+a case the new-born ego must inevitably be weak
+also, the disordered lower ego will gain the upper
+hand, and the person will lose his ability for balanced
+judgment. Had he developed sufficient capability
+and firmness in logical thinking, he might have
+calmly left his ordinary ego to go its own way.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the ethical sphere it is precisely the same.
+Should a person not have attained firmness in the
+matter of his moral judgment, should he not have
+become sufficiently master over his inclinations, impulses,
+and passions, he will then render his ordinary
+ego independent while in a condition in which
+it will be overwhelmed by all these soul forces.
+It may then happen that the person will become
+worse through the birth of his higher ego than he
+was before. Had he waited to bring about this birth
+until he had sufficiently developed his ordinary self,
+attaining firmness in the matter of ethical judgment,
+stability of character, and depth of conscience, he
+would then have been in a position to have all these
+virtues left within that first ego when the birth of the
+second came about. Neglecting to do so, however,
+lays him open to the danger of losing his moral balance,
+which under the right course of training cannot
+happen.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Two things must here be borne in mind. First,
+<span class="tei tei-pb" id="page306">[pg 306]</span><a name="Pg306" id="Pg306" class="tei tei-anchor"></a>
+that the facts above related should be taken as seriously
+as possible; secondly, that, on the other hand,
+they should in no way deter one from entering upon
+such training.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Anyone who has the firm intention of doing all
+in his power that may give confidence to the first
+ego in the execution of what it has to fulfil, need
+never be dismayed when the second ego becomes
+detached as the result of such spiritual training.
+Yet he must remember that the power of self-delusion
+in man is very great with regard to the belief
+that he has now reached the stage of <span class="tei tei-q">“ripeness”</span> for
+any special thing.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During the spiritual training here described the
+student develops his thought-life to such an extent
+that he is not exposed to dangers which are often
+thought to be connected with training. This cultivation
+of thought brings about all the inner experiences
+that are necessary, but causes them to be so
+enacted that the soul lives through them without any
+injurious shocks. Without an adequate development
+of thought, these experiences may produce a
+feeling of great uncertainty in the soul. The method
+here emphasized calls forth experiences in such a
+way that they may produce all their effect and yet
+not cause serious shocks. By developing the life of
+thought the student becomes more of a <em class="tei tei-emph"><span style="font-style: italic">spectator</span></em> of
+the experiences of his inner life, whereas without
+such thought-development he is in the very midst of
+the experience and is shaken by all the shocks incidental
+to it.
+</p>
+
+<span class="tei tei-pb" id="page307">[pg 307]</span><a name="Pg307" id="Pg307" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Systematic training points out certain qualities
+which the student must acquire by means of exercises,
+in order to find the way to the higher worlds
+and especial stress is laid on the following,—control
+of the soul over its thoughts, its will, and its feelings.
+The manner in which this control is acquired
+through exercise has a dual aim. On the one hand,
+the soul by this practice acquires a firmness, reliance,
+and balance, which will not forsake it even
+after the birth of the second ego; and on the other
+hand, this latter ego is provided with strength and
+inner fortitude for its journey.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What is required is that man's thinking power
+shall in all domains conform to facts. In the physical
+world of the senses, life is the great teacher of
+the human ego with regard to reality. Were the soul
+to allow its thoughts to roam aimlessly hither and
+thither, it would soon be corrected by life, unless it
+were willing to enter into combat with it; the soul
+must conform its thoughts to the facts of life. Now,
+when man leads his thoughts away from the world
+of the physical senses, he misses the corrective influence
+of this latter. If his thought is not able to
+be its own mentor, it will be as unsteady as a will-o'-the-wisp.
+Consequently, the student's thought
+must be exercised in such a way that its course and
+object are self-determined. Inner firmness and a capacity
+to concentrate strictly on one object: this is
+what such thinking must of itself engender. And for
+this reason the thought exercises should not be concerned
+with complicated objects or those foreign to
+<span class="tei tei-pb" id="page308">[pg 308]</span><a name="Pg308" id="Pg308" class="tei tei-anchor"></a>
+life, but should, on the contrary, deal with those that
+are simple and familiar. Any one who succeeds in
+fixing his mind, over a period of several months and
+for a space of at least five minutes a day, on such
+ordinary objects as a pin or a lead pencil, excluding
+for the time being all other thoughts not concerned
+with the object under contemplation, will have accomplished
+much in the right direction. (A new
+article may be chosen each day, or the same one
+adhered to for the space of several days.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Even those who feel themselves to be <span class="tei tei-q">“thinkers”</span>
+need not despise this method of preparing themselves
+for occult training, because by fixing the attention
+for a time upon a really familiar object one
+may be sure that he will be thinking in accordance
+with facts, and one who asks himself the questions:
+<span class="tei tei-q">“What are the constituent parts of a pencil?”</span> <span class="tei tei-q">“How
+are these materials prepared?”</span> <span class="tei tei-q">“How are they afterwards
+put together?”</span> <span class="tei tei-q">“When were pencils invented,
+etc.?”</span> will surely be adapting his perceptions
+to realities more than he who meditates on the
+descent of man, or asks himself what life is.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Simple thought exercises prepare us better for an
+adequate concept of the world in its Saturn, Sun,
+and Moon stages of development than those based
+on learned and complicated ideas. For the important
+thing is not at all just to think, but to think in
+conformity with facts by means of an inner force.
+Once one has been trained to accuracy by means of
+an obvious, physical sense process, the desire to
+think in conformity with facts will have become habitual,
+<span class="tei tei-pb" id="page309">[pg 309]</span><a name="Pg309" id="Pg309" class="tei tei-anchor"></a>
+even if thought does not feel itself under the
+control of the physical sense-world and its laws; we
+then lose the tendency to let our thoughts drift about
+aimlessly.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And as in the world of thought, so in the realm
+of the will, the soul must become the ruler. In the
+physical sense-world it is life that rules. It urges
+upon man this or that as a necessity, and the will
+feels itself constrained to satisfy these same wants.
+In following higher training, man must accustom
+himself to obey his own commands strictly, and
+those who acquire this habit will feel less and less
+inclined to desire what is of no moment. All that
+is unsatisfying and unstable in the life of the will
+comes from the desire for things of the possession of
+which we have formed no distinct concept. Discontent
+such as this may, when the higher ego is desirous
+of emerging from the soul, throw that person's
+whole inner life into disorder; and it is a
+good exercise to give oneself for the space of several
+months some command to be carried out at a
+specified time of day: <span class="tei tei-q">“To-day, at this or that
+particular hour, you will do this or that thing.”</span>
+Thus we gradually become able to command the time
+at which a thing is to be done and the manner in
+which it is to be performed, so as to admit of its
+being accomplished with utmost exactitude. Thus
+we lift ourselves above the bad habit of saying, <span class="tei tei-q">“I
+should like this,”</span> and <span class="tei tei-q">“I want the other,”</span> while
+exercising no thought of the possibility of its accomplishment.
+</p>
+
+<span class="tei tei-pb" id="page310">[pg 310]</span><a name="Pg310" id="Pg310" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the second part of <span class="tei tei-hi"><span style="font-style: italic">Faust</span></span>, Goethe puts the following
+words into the mouth of a seeress: <span class="tei tei-q">“Him I
+love who craves the impossible,”</span> and Goethe himself,
+in his <span class="tei tei-q">“Prose Proverbs,”</span> says: <span class="tei tei-q">“To live in the
+idea means treating the impossible as though 't were
+possible.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such sentiments must not be put forward as objections
+against what has here been stated, for the
+demands made by Goethe and his seeress (Manto)
+can be fulfilled only by those who have first educated
+themselves through desire for that which is possible,
+and have in so doing, arrived at being able, by means
+of their strong <span class="tei tei-q">“will,”</span> to treat the <span class="tei tei-q">“impossible”</span> in
+such a manner that through their willing it becomes
+transformed into the possible.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A certain equanimity should pervade the soul of
+the occult student concerning the world of feeling.
+And to attain this result, it is necessary that the soul
+should have mastery over the expressions of joy
+and sorrow, pleasure and pain. But it is just concerning
+the acquisition of this faculty that some prejudice
+might arise: one might be afraid of becoming
+dull and indifferent if he does not <span class="tei tei-q">“rejoice with them
+that do rejoice, and weep with them that weep.”</span>
+Yet this is not what is meant. What is pleasurable
+<em class="tei tei-emph"><span style="font-style: italic">should</span></em> rejoice the soul, and sorrow <em class="tei tei-emph"><span style="font-style: italic">should</span></em> give it
+pain, but what the soul is to learn to achieve is control
+over the expression of joy and sorrow. If that
+is his aim, the student will become aware that, far
+from becoming <span class="tei tei-q">“dull and unsympathetic,”</span> he will
+be growing all the more receptive to the joy and
+<span class="tei tei-pb" id="page311">[pg 311]</span><a name="Pg311" id="Pg311" class="tei tei-anchor"></a>
+sorrow around him. But it is true that the student
+will here find that he needs to watch himself carefully
+for a considerable time to be able to acquire
+the faculty indicated. He must be careful to see that
+he partakes of pain and pleasure to the full, yet
+without so giving himself up to either that he gives
+involuntary expression to it. It is not justified sorrow
+that should be suppressed, but the involuntary
+weeping; not the revulsion against a mean act, but
+the blind raging in anger; not the precaution against
+danger, but the senseless <span class="tei tei-q">“being afraid,”</span> etc.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is only by means of such exercises that the
+occult student can gain the inner calmness of soul
+necessary in order that, at the birth of the higher
+ego, the soul may not find itself as a kind of double,
+leading a second and unhealthy life alongside of the
+higher self. It is especially in these matters that
+we should not yield to self-deception. Some people
+may be of the opinion that they already possess in
+everyday life a certain degree of equanimity, and
+that they therefore stand in no need of such exercises;
+yet it is especially those who doubly need
+them. For it is quite possible to remain equable
+when surveying the things of this life, and then when
+ascending into the higher world to show evidences
+of a want of equanimity all the greater because it
+had only been held in check. For it should be
+emphatically understood that in the matter of occult
+training it is not so much a question of what we
+may already seem to possess, but of carefully and
+regularly practicing what we need. Contradictory
+<span class="tei tei-pb" id="page312">[pg 312]</span><a name="Pg312" id="Pg312" class="tei tei-anchor"></a>
+as this phrase may appear, it is nevertheless true
+that though life may have trained us to this or to
+that, the qualities to serve us in occult training are
+those that we have acquired for ourselves. Should
+life have rendered us excitable, we must train ourselves
+to conquering this trait; yet if life has engendered
+in us equanimity, we should so rouse ourselves
+by our own efforts that the soul may be
+capable of responding to the impressions it receives.
+The man who cannot laugh at anything, has just as
+little control over his laughter as one who is perpetually
+giving way to uncontrolled laughter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thought and feeling may be cultivated by yet another
+means, namely, by the acquirement of the characteristic
+known as positiveness. There is a beautiful
+legend in which it is related of Christ Jesus,
+that He, with others, passed the dead body of a dog.
+The others turned aside from the hideous sight, but
+Christ Jesus spoke admiringly of the creature's
+beautiful teeth. One can, through practice, attain
+to the condition of mind in regard to the world, which
+is indicated in this legend. Error, vice, and ugliness
+should not deter the soul from seeing truth,
+goodness, and beauty, wherever they are to be
+found. Nor is this positiveness to be mistaken for
+want of judgment, or for deliberately closing the
+eyes to what is bad, false, and inferior. He who can
+admire the beautiful teeth of a decaying animal can
+also see that decaying corpse—yet the corpse does
+not hinder his observing the beauty of the teeth.
+Thus, though what is bad cannot be deemed good, nor
+<span class="tei tei-pb" id="page313">[pg 313]</span><a name="Pg313" id="Pg313" class="tei tei-anchor"></a>
+error acclaimed as truth, we can yet train ourselves
+so that what is bad need not prevent us from recognizing
+what is good, nor need errors render us insensible
+to that which is true.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thought, combined with will, attains to a certain
+maturity if we strive never to allow what we have
+already experienced or learned to rob us of our unbiased
+receptiveness for new experiences. Such a
+thought as: <span class="tei tei-q">“I have never heard that before; I don't
+believe it!”</span> should lose all significance where the
+occult student is concerned; indeed, he should endeavour,
+for a fixed period of time, to allow every
+thing and every creature to convey something new
+to his mind. Every breath of air, every leaf on the
+tree, the prattling of a child,—each and all will teach
+him something, provided he be willing to bring a different
+point of view to bear upon it from the one
+he has hitherto held.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It may, of course, be possible to go too far in this
+particular, and we must not at any time lose sight
+of the experiences we have previously had. Indeed,
+what we experience in the present should be judged
+in accordance with the sum of our past experiences.
+These must be laid on one side of the scale, while
+on the other the occult student should place an inclination
+for ever gathering new knowledge. Above
+all, a belief in the possibility that new experiences
+may contradict the old.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus we have enumerated those five qualities of
+the soul which the occult student in regular training,
+should acquire; control of the trend of his thoughts;
+<span class="tei tei-pb" id="page314">[pg 314]</span><a name="Pg314" id="Pg314" class="tei tei-anchor"></a>
+control of the impulses of his will; equanimity in
+sorrow and joy; positiveness in his judgment of the
+world; and impartiality in his view of life. After
+giving consecutive periods of time to the acquiring
+of these qualities through continued practice, the
+student must go still further, and bring all these
+qualities into a harmonious whole within the soul,
+to achieve which, he will have to practice the exercises
+in twos and twos together, or three and one,
+simultaneously, so as to bring about the harmony
+desired.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The exercises indicated above are thus given out
+by occult teaching because if faithfully carried out,
+they not only produce in the occult student what we
+have called above direct results, but they lead indirectly
+to much else that is needed on the path to
+the higher worlds. He who practices these exercises
+sufficiently will, while doing so, become aware of
+many a lack and many a failing in his own soul-life,
+and he will at the same time find in them the very
+means necessary to give strength and security to the
+intellect, to the emotional tendencies and to the character
+as well. He will assuredly need many additional
+exercises, according to his capacities, temperament,
+and character; these, however, will present
+themselves if the above be frequently carried out.
+Indeed, one will notice that the already indicated
+exercises, indirectly, gradually yield that which at
+first does not seem to be in them. A person endowed
+with but little self-confidence, for instance, finds in
+the course of time, that by persistent practice the
+<span class="tei tei-pb" id="page315">[pg 315]</span><a name="Pg315" id="Pg315" class="tei tei-anchor"></a>
+needed confidence in himself has come about. And
+it is the same with many other soul qualities.<a id="noteref_28" name="noteref_28" href="#note_28"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">28</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is a matter of significance that the occult student
+is capable of raising these capabilities to ever higher
+degrees; and he must succeed in so controlling his
+thoughts and feelings that the soul will have power
+to maintain complete inner quietude for certain
+periods of time—periods during which he can keep
+out of his mind and heart all those things
+that in any way concern the outer everyday life, its
+joys and sorrows, its pleasures and cares, even its
+tasks and demands. At such a time nothing should
+be allowed entrance into the soul except what the
+soul itself admits. An abjection may easily be made
+to this. One might imagine that alienation must result
+if the student withdraws in heart and spirit
+from life and its duties for a certain part of the day.
+Yet in reality, this is by no means the case. For
+those who, in the above manner, give themselves up
+to periods of inner quietude and peace will find that
+out of these there grows such a fund of energy for
+fulfilling the outer duties of life that they are not
+only not less efficiently performed, but assuredly
+more so.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is of great benefit at such times to detach oneself
+entirely from thoughts of personal affairs, and
+to be able to raise oneself to that which affects not
+oneself alone, but all mankind. If he is then able to
+<span class="tei tei-pb" id="page316">[pg 316]</span><a name="Pg316" id="Pg316" class="tei tei-anchor"></a>
+fill his soul with messages from a higher spiritual
+world, and if they have the power of enthralling his
+soul to as intense a degree as any personal concern
+or care, then indeed will his soul have gathered fruit
+of especial value.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Those who thus exert themselves to regulate their
+soul-life will arrive at the possibility of a degree of
+self-observation that will permit them to review their
+personal affairs with the same tranquillity as those
+of others. Seeing one's own experiences and one's
+own joys and sorrows in the light in which those of
+another appear, is a good preparation for occult
+training. We bring this exercise gradually to the
+necessary stage, if, after the day's work is over, we
+allow the pictures of the day's occurrences to pass
+before the mind's eye. We would then see ourselves
+within our own experiences as in a picture;
+in other words, we would look at ourselves in our
+daily life, as an outside observer.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A certain practice in self-observation having been
+gained by concentrating the attention upon short
+divisions of the day's experience, the student will
+become more and more expert in this kind of retrospect,
+continued practice enabling him to review the
+events of the whole day completely and quickly. It
+will become ever more and more the ideal of the
+occult student to assume such an attitude with regard
+to the events of life which confront him that
+he will be able to await their approach with absolute
+calm and inner confidence, no longer judging them
+by the state of his own soul but according to their
+<span class="tei tei-pb" id="page317">[pg 317]</span><a name="Pg317" id="Pg317" class="tei tei-anchor"></a>
+own inner meaning and inner worth. And it is by
+looking to this ideal that he will create a condition
+of soul that will enable him to meditate profoundly,
+as described above, upon symbolical and other
+thoughts and feelings.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The conditions here described must be fulfilled,
+because supersensible experience is built upon the
+foundation on which the student stands in his ordinary
+soul-life, before he enters the supersensible
+world. In a two-fold way, all supersensible experience
+is dependent upon the soul's point of departure
+before entering that world. One who is not intent,
+from the outset, on making sound powers of judgment
+the foundation of his spiritual training will
+develop supersensible capacities which perceive the
+spiritual world inaccurately and incorrectly. To a
+certain extent his spiritual organs of perception will
+develop in the wrong way. And just as a man with
+a defective or diseased eye cannot see correctly in
+the sense-world, so it is not possible to have true perceptions
+with spiritual organs which are not built
+upon the foundation of sound powers of judgment.
+One who starts from an immoral state of soul rises
+into the spiritual worlds with his spiritual vision
+stupified and clouded. In regard to supersensible
+worlds he is like a person in the sense-world who
+makes observations in a state of lethargy. The latter,
+however, will not be able to make any statements
+of consequence, whereas the spiritual observer,
+even in his stupefaction, is more awake than
+a person in the ordinary state of consciousness, and
+<span class="tei tei-pb" id="page318">[pg 318]</span><a name="Pg318" id="Pg318" class="tei tei-anchor"></a>
+the results of his observations will therefore be erroneous
+in regard to the spiritual world.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The highest possibilities of imaginative cognition
+can be realized by supporting the aforesaid meditations
+by that which one might call <span class="tei tei-q">“sense-free”</span>
+thinking. Now when we formulate an idea based
+upon observations made in the physical sense-world,
+our thought is not free from sense-impressions. Yet
+it is not as though man could formulate only such
+ideas: human thought need not become void and
+meaningless simply because it is not filled with observations
+derived through the channels of the
+senses. The most direct and the safest way for the
+occult student to acquire this <span class="tei tei-q">“sense-free”</span> thinking,
+is to make the facts of the higher worlds presented
+by occult science, the subject of his thoughts.
+These facts cannot be observed by means of the
+physical senses; nevertheless, the student will find
+that he will be able to grasp them—if only he has
+enough patience and perseverance. No one can explore
+higher worlds, or make his own observations
+therein, without having been trained. But it is quite
+possible without training to understand everything
+which investigators communicate about those regions.
+Should anyone ask, <span class="tei tei-q">“How can I accept on
+trust what the occultist tells me, being myself as yet
+unable to see it?”</span>—such an objection would be
+groundless, for it is perfectly possible to arrive
+through mere reflective thinking at the sure conviction
+that the matters thus communicated are true.
+</p>
+
+<span class="tei tei-pb" id="page319">[pg 319]</span><a name="Pg319" id="Pg319" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If a man is unable, through reflecting, to arrive at
+such a conviction, the reason is not that he cannot
+possibly <span class="tei tei-q">“believe”</span> something he cannot see, but
+simply because he has not as yet applied his powers
+of reflective thinking in a sufficiently unbiased, comprehensive
+and profound manner.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In order to be clear on this point, it must be borne
+in mind that human thought, if it arouses itself to
+energetic activity, can understand more than it
+usually imagines possible. For in thought there is an
+inner essence which is in connection with the supersensible
+world. The soul is not usually conscious
+of this connection, because it is wont to train its
+faculty of thought only through the world of sense.
+On this account it thinks incomprehensible what is
+imparted to it from the supersensible world. What is
+thus communicated is, however, not only intelligible
+to thought which has been spiritually trained, but
+to any thinking which is fully conscious of its power
+and is willing to make use of it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By the persevering assimilation of what occult
+teachers are able to impart to us we habituate ourselves
+to a line of thought that is not derived from
+sense-observation, and we learn to recognize how,
+within the soul, one thought is allied to another, and
+how one thought calls forth another, even when the
+connection of ideas is not occasioned by any power
+of sense-observation. The essential point is that by
+this method we become aware of the fact that the
+world of thought possesses an inner life, and that
+while we are engaged in thought we are, indeed, in
+<span class="tei tei-pb" id="page320">[pg 320]</span><a name="Pg320" id="Pg320" class="tei tei-anchor"></a>
+the realm of a supersensible living power. Thus we
+may say to ourselves: <span class="tei tei-q">“There is something within
+me that develops an organism of thought; nevertheless,
+I am one with this something.”</span> And thus in
+yielding to this sense-free thinking, we experience
+something like a being, which flows into our inner
+life, just as the qualities of the things of the senses
+flow into us through our physical organs when used
+for sense-observation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Out there in space,”</span> says the observer of the
+sense-world, <span class="tei tei-q">“is a rose: it is not unfamiliar to me,
+for both scent and colour proclaim its presence.”</span>
+And in like manner, when sense-free thought is working
+within us, we need only be sufficiently unbiased
+in order to be able to say: <span class="tei tei-q">“Something real proclaims
+its presence to me, linking thought to thought and
+constituting a thought-organism”</span>—only there
+is a difference to be noted between the communication
+coming to the observer from the outer world of
+the senses, and that which actually reaches the sense-free
+thinker. The former feels that he is standing
+without—in front of the rose—whereas he who has
+given himself up to thinking which is untrammelled
+by the senses will feel <em class="tei tei-emph"><span style="font-style: italic">within himself</span></em> whatever thus
+proclaims its presence to him; he will feel himself
+one with it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Those who, more or less, unconsciously consider
+as beings only that which they can perceive as external
+objects, will, it is true, be unable to entertain
+the feeling that whatever has the nature of a being,
+can also manifest itself within man by his becoming
+<span class="tei tei-pb" id="page321">[pg 321]</span><a name="Pg321" id="Pg321" class="tei tei-anchor"></a>
+one with it. In order to judge correctly one must be
+able to have the following inner experiences: one
+must learn to distinguish between the thought combinations
+created through one's own volition, and
+those experienced without any voluntary exercise of
+the will. In the latter case, we may then say: I remain
+quite still within myself; I produce no trains of
+thought; I yield to that which <span class="tei tei-q">“thinks within me.”</span>
+Then we are fully justified in saying: Within me a
+being is acting, just as we are justified in saying that
+the rose acts upon us when we see a certain red,
+when we perceive a certain odor.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nor is there any contradiction in having derived
+the contents of our ideas from communications made
+by the occult seer. The ideas are, it is true already
+there when we devote ourselves to them; yet they
+cannot be <span class="tei tei-q">“thought”</span>, without in each case being
+created anew within the soul. The important point
+is that the occult teacher seeks to awaken in his
+hearers and readers the kind of thoughts which they
+must first call forth from within themselves, whereas
+he who describes some physical object indicates
+something that the listener or reader may observe
+within the sense-world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(The path which leads to sense-free thinking by
+means of the communications made by occult science
+is thoroughly safe. But there is also another method
+even safer and above all things more exact, yet for
+this very reason more difficult for the majority.
+This method is set forth in my two books,
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Goethe's Conception of the World</span></span>”</span>
+and <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">The
+</span><span class="tei tei-pb" id="page322">[pg 322]</span><a name="Pg322" id="Pg322" class="tei tei-anchor"></a><span style="font-style: italic">
+Philosophy of Spiritual Activity</span></span>.”</span> These writings
+set forth what human thought can achieve for
+itself, if the thinking is not under the influence of the
+physical sense impressions but relies merely upon
+itself. Then pure thinking works within man like a
+living being. At the same time nothing in the
+above-mentioned writings is derived from communications
+due to occult science itself, and yet it is
+shown that pure, self-reliant thinking can obtain information
+about the world, life and man.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These writings therefore occupy a very important
+intermediate position between the actual cognition
+of the sense-world and that of the spiritual world.
+They present that which thinking can gain when it
+raises itself above sense-observation and yet does
+not enter into occult research. Anyone who allows
+these books to work upon his whole soul, already
+stands within the spiritual world, but it appears to
+him as a world of thought. Those who are in a position
+to allow this intermediate condition to act upon
+them, will be following a safe and sane path and can
+thus win for themselves a feeling concerning the
+higher worlds, which will for all future time ensure
+for them most abundant results.)
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The object of meditating upon the above described
+symbolical concepts and feelings is, strictly speaking,
+the development of the higher organs of cognition
+within man's astral body. They are in the first
+place created from the substance of the astral body.
+These new organs of observation establish a connection
+<span class="tei tei-pb" id="page323">[pg 323]</span><a name="Pg323" id="Pg323" class="tei tei-anchor"></a>
+with a new world wherein man learns to know
+himself as a new ego.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These new organs of perception are first of all
+to be distinguished from those of the physical sense-world
+by being <em class="tei tei-emph"><span style="font-style: italic">active</span></em> organs. Whereas the eye and
+ear are passive, allowing light and sound to work
+upon them, it may be said of these perceptive organs
+of the soul and spirit that, while functioning they
+are in a perpetual state of activity, and that they
+seize hold of their objects and facts, as it were, in
+full consciousness. This gives rise to the feeling
+that psycho-spiritual cognition is a union with,—a
+<span class="tei tei-q">“dwelling within,”</span>—the corresponding facts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These separately evolving psycho-spiritual organs
+may be compared to <span class="tei tei-q">“lotus flowers”</span> corresponding
+to the appearance which they present to the clairvoyant
+consciousness, as they are formed from the
+substance of the astral body.<a id="noteref_29" name="noteref_29" href="#note_29"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">29</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Very definite kinds of meditation act upon the
+astral body in such manner that certain psycho-spiritual
+organs, the so-called <span class="tei tei-q">“lotus flowers,”</span> are developed.
+Any proper meditation undertaken with
+the view of attaining to imaginative cognition has
+its effect upon one or another of these organs.<a id="noteref_30" name="noteref_30" href="#note_30"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">30</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A regular course of training arranges and orders
+the separate exercises to be practised by the occult
+student, so that these organs may either simultaneously
+<span class="tei tei-pb" id="page324">[pg 324]</span><a name="Pg324" id="Pg324" class="tei tei-anchor"></a>
+or consecutively attain their suitable development,
+and on this process the student will have to
+bring much patience and perseverance to bear.
+Those, indeed, who are possessed of no more than
+the average amount of patience with which man,
+under ordinary conditions of life is endowed, will
+not reach very far. For it takes a long—often a
+very long time indeed—before these organs have
+reached a point at which the occult student is able to
+use them for observing things in the higher worlds.
+At this point comes what is known as <span class="tei tei-q">“illumination,”</span>
+in contradistinction to the <span class="tei tei-q">“preparation,”</span> or
+<span class="tei tei-q">“purification,”</span> which consists in the practices undertaken
+for the formation of these organs. (The
+term <span class="tei tei-q">“purification”</span> is used because in order to
+reach certain phases of inner life, the pupil cleanses
+himself through the corresponding exercises, of that
+which belongs to the world of sense observation.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is, however, quite possible that before actual
+illumination, the student may get repeated <span class="tei tei-q">“flashes
+of light”</span> from a higher world. These he should receive
+gratefully. Even these can make him a witness
+of the spiritual realms. Yet he must not falter
+should this never be vouchsafed him during his entire
+period of preparation, and should its consequent
+duration seem all too long to him. Indeed, those
+who yield to impatience <span class="tei tei-q">“because they can as yet see
+nothing,”</span> have not yet acquired the right attitude
+toward the higher worlds. Those alone will be in a
+position to grasp this who can view the exercises
+they undertake as an object in themselves. For
+<span class="tei tei-pb" id="page325">[pg 325]</span><a name="Pg325" id="Pg325" class="tei tei-anchor"></a>
+this practice is in truth a working on something
+psycho-spiritual, namely, on their own astral body;
+even though they do not <span class="tei tei-q">“see,”</span> they can <span class="tei tei-q">“feel”</span> that
+they are working on the psycho-spiritual plane.
+Only when we have a preconceived idea of what we
+<span class="tei tei-q">“wish to see,”</span> are we unable to experience this feeling.
+In that case we may consider as nothing what
+is, in reality, of immeasurable importance. But one
+should observe minutely everything which one experiences
+while practicing,—experiences which are
+so fundamentally different from those of the sense-world.
+We shall then become aware that we cannot
+work upon our astral body as though it were some
+indifferent substance; but that in it there lives a
+totally different world of which the life of our senses
+does not inform us.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Higher entities act upon the astral body in the
+same way in which the world of the physical senses
+acts upon the physical body, and we <span class="tei tei-q">“come upon”</span>
+that higher life in our own astral body, provided only
+we do not shut ourselves out from it. If we are perpetually
+saying: <span class="tei tei-q">“I am aware of nothing,”</span> then it
+is generally the case that we imagined that these
+experiences should appear thus and so; and because
+we do not see what we imagined we should see, we
+say, <span class="tei tei-q">“I can see nothing.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+However, he who is able to acquire the right attitude
+of mind with regard to his practice during
+training, will find more and more that he has something
+which he loves for its own sake and which, as
+an immeasurably important vital function, he can
+<span class="tei tei-pb" id="page326">[pg 326]</span><a name="Pg326" id="Pg326" class="tei tei-anchor"></a>
+no longer do without. He will then know that
+through these very practices he is standing in the
+psycho-spiritual world and will await with patience
+and resignation what may further transpire. This
+attitude of mind of the student may best be expressed
+in such words as these: <span class="tei tei-q">“I <em class="tei tei-emph"><span style="font-style: italic">will</span></em> do all the
+exercises which have been assigned to me; for I
+know that in the fullness of time as much will come
+to me as I should receive; I do not ask for it impatiently,
+but I prepare myself to receive it.”</span> On the
+other hand one should not raise the objection: The
+occult student, then, is expected perhaps for a long
+time to feel around in the dark, because he cannot
+know that he is on the right path with his exercises,
+before he obtains results. It is not true, however,
+that he must wait until the results prove to him the
+correctness of the exercises. If the attitude of the
+student is right, then the satisfaction which he experiences
+in the practice of these exercises, in itself
+carries the conviction that he is doing the right thing,
+and he does not need to wait for results to prove it.
+The correct practice of exercises in occult training
+brings with it a satisfaction that is not merely satisfaction,
+but conviction—the conviction that I am
+doing something which shows me that it is leading
+me forward in the right direction. Every occult
+student may have this conviction at any moment if
+he pays careful attention to his experiences. Should
+he not exercise such attention, he will simply pass
+by these experiences just as a wayfarer in profound
+thought does not notice the trees alongside of the
+<span class="tei tei-pb" id="page327">[pg 327]</span><a name="Pg327" id="Pg327" class="tei tei-anchor"></a>
+road, though he would surely see them if he would
+but direct his attention to them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is by no means desirable that results, other
+than those which are always due to such practice,
+should in any way be hastened. For such results
+might easily be only an infinitesimal part of what
+should really take place. Indeed, in the matter of
+occult development, partial results are, more often
+than not, the cause of considerable delay in complete
+development. Contact with such forms of spiritual
+life corresponding to partial development, tends to
+dull the perceptive faculties to the influences of
+those powers which would lead on to higher stages
+of development; while the benefit derived from such
+a <span class="tei tei-q">“glimpse”</span> of the spiritual world, is after all only
+a seeming one, because this glimpse cannot divulge
+the truth, but only deceptive illusions.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The psycho-spiritual organs, the <span class="tei tei-q">“lotus flowers,”</span>
+shape themselves in such a manner that to clairvoyant
+consciousness they appear in the vicinity of
+particular physical organs of the body of the person
+undergoing training. From among these psycho-spiritual
+organs the following should be enumerated:
+that which is to be perceived between the eye-brows
+is the so-called two-petalled lotus flower; that
+in the region of the larynx is the sixteen-petalled
+lotus; in the region of the heart is to be found the
+twelve-petalled lotus flower and the fourth is near
+<span class="tei tei-pb" id="page328">[pg 328]</span><a name="Pg328" id="Pg328" class="tei tei-anchor"></a>
+the navel. Others appear in close conjunction with
+other parts of the physical body.<a id="noteref_31" name="noteref_31" href="#note_31"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">31</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The lotus flowers are formed in the astral
+body, and by the time one or the other has developed,
+we become conscious of them. We then feel
+that we can make use of them, and that by doing so
+we really enter a higher world. The impressions
+received of that world still resemble in many respects
+those of the physical senses; and one with
+imaginative cognition will be able to designate the
+new higher world as impressions of heat or cold,
+perceptions of sound or words, effects of light or
+color—because it is in this way that he perceives
+them. He is, however, conscious of the fact that
+these perceptions express something different in
+the imaginative world from what they do in the
+actual sense-world; and he recognizes that behind
+them lie causes which are not physical, but psycho-spiritual
+ones.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Should he receive an impression of heat he will
+not, for instance, attribute this to a piece of hot
+iron, but will regard it as the emanation of some
+soul-process, which he has hitherto experienced
+only with his soul's inner life. He knows that behind
+imaginative experiences exist psycho-spiritual
+things and processes just as behind physical perceptions
+we have physical entities and material facts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And yet this similarity, apparent between the
+world of imagination and the physical world, is
+<span class="tei tei-pb" id="page329">[pg 329]</span><a name="Pg329" id="Pg329" class="tei tei-anchor"></a>
+modified by one important difference. There is
+something present in the physical world which, when
+met in the imaginative world, bears quite another
+appearance. In the former we are aware of a perpetual
+ebb and flow, an alternation between birth
+and death. But in the imaginative world there appears,
+in place of this phenomenon, a continual metamorphosis
+of the one into the other. In the physical
+world we see, for instance, how a plant fades away,
+but in the imaginative world there emerges, in proportion
+as the plant fades, another form, not physically
+discernible, into which the withering plant is
+gradually transformed. When once the plant has
+faded away completely, this form will have become
+fully developed in its place. Birth and death are
+conceptions which lose their value in the imaginative
+world, making way for a comprehension of the
+transmutation of the one into the other.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This being the case, those truths concerning which
+we have already made certain communications in an
+earlier chapter of this book (see Chapter II, <span class="tei tei-q">“The
+Nature of Man”</span>) become accessible to the imaginative
+perception. Physical sense-perception is able to
+perceive only what takes place in the physical body,
+processes which are enacted within the <span class="tei tei-q">“domain
+of birth and death.”</span> The other principles of man's
+being, namely, the etheric or vital body, the sentient
+body, and the ego, are subject to the law of
+transmutation, and the perception of them is unlocked
+by imaginative cognition. Any one who has
+advanced this far will observe that that which lives
+<span class="tei tei-pb" id="page330">[pg 330]</span><a name="Pg330" id="Pg330" class="tei tei-anchor"></a>
+on under other conditions of being after death, detaches
+itself from the physical body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But development does not come to a standstill
+within the imaginative world. Anyone who would
+like to remain stationary in it, would, it is true,
+be able to note the entities in process of transmutation,
+but he would be unable to interpret the meaning
+of these processes of change. He would not be
+in a position to find his way about in this newly attained
+world. For the imaginative world is a realm
+of unrest—there is naught in it but movement and
+change; nowhere are there stationary points. Such
+points of rest are reached only by the person who,
+having transcended the stage of imaginative knowledge,
+has attained to that grade of development
+known to occult science as <span class="tei tei-q">“understanding through
+inspiration.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is not necessary for one seeking knowledge of
+the supersensible world to develop his capacities so
+that the imaginative cognition should have been acquired
+in full measure, before moving on to the
+stage of <span class="tei tei-q">“inspiration.”</span> His exercises may, indeed,
+be so regulated that two processes may go on simultaneously,
+one leading to imagination and the other
+to inspiration. The student will then in due time
+enter a higher world, in which he not only perceives,
+but where he can also find his way about, as it were,
+and which he becomes able to interpret. Progress,
+as a rule, consists in the occult student perceiving
+some apparitions of the imaginative world and becoming
+<span class="tei tei-pb" id="page331">[pg 331]</span><a name="Pg331" id="Pg331" class="tei tei-anchor"></a>
+conscious, after a while, that he is beginning
+to get his bearings.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Yet the world of inspiration is something quite
+new compared with the purely imaginative realm.
+By means of the latter we learn to know the transformation
+of one process into another; while through
+the former we come to recognize the inner qualities
+of ever changing beings. Imagination shows us the
+soul-expression of such beings; through inspiration
+we penetrate into their spiritual core. Above all,
+we become aware of a multiplicity of spiritual beings
+and of their relation to one another. In the physical
+sense-world we have also, of course, to do with a
+multiplicity of different beings, yet in the world of
+inspiration this multiplicity is of a different character.
+In that world each being sustains quite definite
+relations to all the other beings, not, however,
+as in the physical world through outer influence
+upon them, but through their essential inner nature.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When we become aware of a being in the world
+of inspiration, no external impression made upon
+another is apparent, such as might be compared
+with the influence of one physical being upon another;
+a relation nevertheless exists which is purely
+the result of the inner constitution of the two beings.
+This relationship may be compared with that in
+which the separate sounds or letters of a word stand
+to one another in the physical world. If we take the
+word <span class="tei tei-q">“man,”</span> the impression made is due to a consonance
+of the letters, m-a-n. There is no impact
+nor other outer influence passing from the <span class="tei tei-q">“m”</span> to
+<span class="tei tei-pb" id="page332">[pg 332]</span><a name="Pg332" id="Pg332" class="tei tei-anchor"></a>
+the <span class="tei tei-q">“a,”</span> but both letters sound together within <span class="tei tei-q">“a
+whole,”</span> owing to their very nature. This is why
+observations made in the world of inspirations can
+only be compared to reading and the observer sees
+the beings of this world like written characters which
+he must learn and whose inner relations must reveal
+themselves to him like a supersensible writing.
+Therefore occult science can call cognition through
+inspiration, figuratively, the <span class="tei tei-q">“reading of the secret
+script.”</span> How one may read by this <span class="tei tei-q">“secret script”</span>
+and how one can communicate what has thus been
+read will now be made clear by reference to previous
+chapters in this book. Man's being was first described
+as composed of different principles. It was
+then further shown how the cosmos in which man
+is developing, passes through various conditions;
+those of Saturn, Sun, Moon, and Earth. The perception
+by means of which we are able on the one
+hand to discern the principles of the human being,
+and, on the other, the successive states of the Earth
+and its previous transformations, is revealed to the
+imaginative cognition. But it is now further necessary
+that the relations existing between the Saturn
+state and man's physical body; between the Sun
+state and the etheric body, etc., be understood. It
+must be shown that even during the Saturn state the
+germ of man's physical body came into existence,
+and that it has then further developed to its present
+form during the Sun, Moon, and Earth periods.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It had to be shown for example, what changes took
+place in the human being owing to the separation of
+<span class="tei tei-pb" id="page333">[pg 333]</span><a name="Pg333" id="Pg333" class="tei tei-anchor"></a>
+the sun from the earth, and also that something similar
+again took place in connection with the moon.
+We had, moreover, to make plain what contributed
+to the bringing about of such changes in mankind
+as those which took place in the Atlantean era, how
+they were manifested in the successive Indian, ancient
+Persian, Egyptian, and other periods. The description
+of this sequence of events is not the result
+of imaginative perception, but of inspirational cognition
+derived from the reading of the secret script.
+For such reading, the imaginative perceptions are
+like letters, or sounds, although such reading is not
+alone necessary for interpretations like the above. It
+would be impossible to comprehend the whole life-process
+of man by means of imaginative cognition
+alone. One might possibly be in a position to note
+how, in the process of dying, the psycho-spiritual
+principles detach themselves from what remains in
+the physical world, but it would be impossible to
+understand the connection between what happens
+to man after death and the preceding and following
+stages, were we unable to find our way through the
+facts obtained by imaginative cognition. Without
+inspirational knowledge the entire imaginative world
+would remain mere writing, at which we gaze but
+which we are unable to read.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As the student proceeds from imagination to inspiration
+he will soon see how wrong it would be
+to neglect this understanding of the facts of the universe
+and limit himself only to those facts which, so
+to speak, touch his close personal interests. Indeed,
+<span class="tei tei-pb" id="page334">[pg 334]</span><a name="Pg334" id="Pg334" class="tei tei-anchor"></a>
+those who are not initiated into these matters may
+be inclined to say: <span class="tei tei-q">“The only thing that seems of
+any importance to me is that I should ascertain the
+fate of the human soul after death. If anyone can
+give me information upon that subject, it will suffice;
+but of what use is it for occult science to present to
+me such remote subjects as the Saturn and Sun
+states, or the separation of the moon and the sun,
+etc.?”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Those, however, who have been properly instructed
+in these things will recognize that a true understanding
+of what they desire to learn could not be
+obtained without knowledge of these matters, which
+appear so unnecessary to them. A delineation of
+man's states after death would remain utterly incomprehensible
+and valueless to one who is unable
+to connect it with ideas derived from those very far-off
+events. Even the most elementary observations
+of a clairvoyant necessitate his acquaintance with
+such things.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When, for example, a plant passes from the blossom
+to a state of fruition, the clairvoyant observes
+a change in the astral being, which, while the plant is
+in blossom, has covered and surrounded the blossoming
+plant from above like a cloud. Had fructification
+not taken place, this astral being would have
+been changed into quite a different form from the
+one it now assumes in consequence of this fertilization.
+Now we understand the entire process thus
+clairvoyantly observed, if we have learned to comprehend
+our own nature through a knowledge of that
+<span class="tei tei-pb" id="page335">[pg 335]</span><a name="Pg335" id="Pg335" class="tei tei-anchor"></a>
+great cosmic process, in which the earth and all its
+inhabitants were involved at the time of the separation
+from the sun. Before fertilization, the plant is
+in the same condition as was the whole earth before
+the sun separated from it. After the fertilization of
+the blossom, however, the condition of the plant is
+that of the earth after the separation of the Sun had
+taken place, while the moon-forces were still active
+in it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Those who have thoroughly assimilated the idea
+to be gained by a comprehension of this separation
+of the sun, will now be able to interpret correctly
+the significance of the process of plant fertilization,
+when it is said that <span class="tei tei-q">“the plant previous to fructification
+is in a <span class="tei tei-q">‘sun state,’</span> and afterward in the <span class="tei tei-q">‘moon
+state.’</span> ”</span> Indeed, it may be said of even the smallest
+occurrence in the world that it can be fully understood
+only when the reflection of great cosmic
+events is recognized in it. Otherwise its inner nature
+remains just as unintelligible as Raphael's Sistine
+Madonna would be for one who could see only
+a small blue speck, while the rest of it remained
+covered.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Everything that happens to man is a reflection of
+all those great cosmic events that have to do with
+his existence. Those who wish to understand the
+observations made by clairvoyant consciousness of
+the phenomena taking place between birth and death,
+and again between death and a new birth, will be
+able to do so if they first acquire the faculty of interpreting
+imaginative observations by means of conceptions
+<span class="tei tei-pb" id="page336">[pg 336]</span><a name="Pg336" id="Pg336" class="tei tei-anchor"></a>
+gained by reflecting upon great cosmic
+events. These contemplations, indeed, furnish the
+key to a comprehension of human life. Therefore
+the study of Saturn, Sun, and Moon are, from the
+standpoint of occult science, at the same time a
+study of man.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Through inspiration one arrives at a knowledge
+of the relationships between the beings of the higher
+world, and a further stage of cognition makes it then
+possible to recognize the inner essential nature of
+these beings themselves. This stage of cognition is
+known to occult science as that of intuitive cognition.<a id="noteref_32" name="noteref_32" href="#note_32"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">32</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Cognition of a sense-being implies standing outside
+of it, and judging it according to outer impressions.
+Intuitive cognition of a spiritual being implies
+being at one with it; uniting oneself with the
+inner nature of that being. Step by step, the occult
+student ascends toward such cognition. Imagination
+leads him no longer to consider phenomena as
+the external qualities of beings, but to recognize
+them as psycho-spiritual emanations; inspiration
+leads him further into the inner nature
+of these beings. Here we can again illustrate by
+means of the foregoing chapters what is the meaning
+of intuition. In those earlier chapters it has not
+<span class="tei tei-pb" id="page337">[pg 337]</span><a name="Pg337" id="Pg337" class="tei tei-anchor"></a>
+only been stated how the progress of the Saturn,
+Sun and Moon evolutions proceeded; but also that
+beings took part, in widely different ways, in that
+progress, and mention was made of the Thrones
+or Spirits of Will, the Spirits of Wisdom, the Spirits
+of Motion, and so on. In connection with the earth's
+development, reference was made to the Luciferian
+spirits and spirits of Ahriman. The structure of
+the world was traced back to those beings who took
+part in it. All knowledge pertaining to these beings
+is derived from intuitive cognition, which is also necessary,
+if we wish to understand man's life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That which is released from the human physical
+body at death passes on through various states in
+the future. The more immediate conditions after
+death might, to some extent, be described by referring
+to imaginative cognition, but that which takes
+place when man has proceeded farther into that time
+lying between death and a new birth would be entirely
+incomprehensible to the imagination, did not
+inspiration come to its aid. For inspiration alone
+can disclose what can be revealed about man's life
+after its purification in the <span class="tei tei-q">“land of spirits.”</span> We
+come to a point where inspiration is no longer adequate—where
+it reaches the limit of its possibilities.
+For there is a period in human development, between
+death and a new birth, in which the human being is
+accessible only to intuition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Yet this part of the human being is <em class="tei tei-emph"><span style="font-style: italic">always</span></em> within
+man, and if we wish to understand it in its true inner
+nature we must also seek it, between birth and death,
+<span class="tei tei-pb" id="page338">[pg 338]</span><a name="Pg338" id="Pg338" class="tei tei-anchor"></a>
+by means of intuition. Anyone attempting to
+fathom man by means of imagination and inspiration
+alone would miss the very innermost being, that
+which continues from incarnation to incarnation. It
+is therefore by intuitive cognition alone that adequate
+research concerning reincarnation and Karma
+becomes possible, and all genuine knowledge of
+these processes is derived from research undertaken
+by means of intuition. If a man wishes to know his
+own inner self, he can only do so by intuition; by
+its aid he becomes aware of what it is that moves
+onward within him from incarnation to incarnation;
+and should it fall to anyone's lot to know something
+about his earlier incarnations, this can only take
+place through intuitive cognition.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Cognition through inspiration and intuition is attainable
+only by means of psycho-spiritual exercises,
+and they resemble those meditations practiced for
+the attainment of imagination which have already
+been described. While, however, in exercises for
+the development of the imagination, a connection
+is set up with impressions belonging to the world
+of the physical senses, such connections gradually
+cease in the case of exercises for inspiration. In
+order to understand more clearly what must be
+done, let us recall once more the symbol of the <span class="tei tei-q">“rosy
+cross.”</span> When we meditate on this we have before
+us a picture, of which the component parts have
+been taken from the world of the senses: there is
+the black colour of the cross, the roses, etc.,
+<span class="tei tei-pb" id="page339">[pg 339]</span><a name="Pg339" id="Pg339" class="tei tei-anchor"></a>
+and yet the combination of those various parts into
+the <span class="tei tei-q">“rosy cross”</span> is not derived from the world of
+the senses. If the student now endeavours to banish
+from his consciousness both the black cross and the
+red roses, as pictures of sense-realities, only retaining
+in his soul that spiritual activity which has been
+used in putting these parts together, he will then
+have a means for a meditation that will gradually
+lead him on to inspiration. He should put the question
+to himself somewhat in the following manner:
+<span class="tei tei-q">“What have I done inwardly to construct that symbol
+from cross and rose? What I did (an act of my
+own soul), I will retain within my hold; but the picture
+itself I will allow to fade away out of my consciousness.
+I shall then be able to feel within me
+all that my soul did in order to produce the picture,
+though I no longer recall the picture itself. I will
+now live wholly within my own activity that created
+the picture. I will not meditate upon a picture, but
+upon the powers of my own soul which are capable
+of creating pictures.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such meditations must now be practised with various
+other symbols. This leads then to cognition
+through inspiration. Here is another example, that
+of meditating upon the growth and subsequent withering
+of a plant. Let the picture of a slowly growing
+plant arise in the soul, as it sprouts from the
+seed, unfolds leaf after leaf, then blossoms and
+fruits; then again as it begins to wither on to its
+complete dissolution. By the help of meditations
+on such a symbol as this, the student gradually attains
+<span class="tei tei-pb" id="page340">[pg 340]</span><a name="Pg340" id="Pg340" class="tei tei-anchor"></a>
+a feeling concerning growth and decay of which
+the plant is but a symbol. If the exercises be persevered
+in continuously, the image of the transformation
+which underlies physical growth and
+decay can be evolved from this feeling.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But if one wishes to attain the corresponding
+stage of inspiration, this exercise must be practised
+quite differently. Here one's own activity of soul
+must be called to mind,—that which had obtained
+the conception of growth and decay from the image
+of the plant. The plant must now be allowed to
+vanish altogether from the consciousness, and the
+attention be concentrated entirely upon the student's
+own inner activity. It is only such exercises as these
+that help us to rise to inspiration. At first the occult
+student will find it difficult to fully grasp how to
+set about such an exercise. This is because man is
+used to permitting his inner life to be governed by
+outward impressions, and thus falls immediately into
+uncertainty and wavering when now he must unfold
+in addition a soul life which has freed itself from
+all connections with outward impressions.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here the student must clearly understand that he
+should only undertake these exercises if along with
+them he cultivates everything that may lead to firmness
+and stability in his judgment, emotional life,
+and character; these precautions are even more necessary
+than when seeking to acquire the faculty of
+imagination. Should he take these precautions, he
+will be doubly successful, for, in the first place, he
+will not risk losing the balance of his personality
+<span class="tei tei-pb" id="page341">[pg 341]</span><a name="Pg341" id="Pg341" class="tei tei-anchor"></a>
+through the exercises; and secondly, he will acquire
+the capacity of being really able to carry out what
+is demanded in these exercises. They will be deemed
+difficult only as long as one has not yet attained a
+particular attitude of soul, and certain feelings and
+sentiments. He who patiently and perseveringly
+cultivates within his soul such qualities as are favourable
+to the growth of supersensible cognition, will
+not be long in acquiring both the understanding and
+the faculty for these practices.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Any one who can acquire the habit of frequently
+entering into the quiet of his own soul, and who, instead
+of brooding over himself, transforms and orders
+those experiences he has had in life, will gain
+much. For he will perceive that his thoughts and
+feelings become richer, if through memory he establishes
+a relationship between the different experiences
+of life. He will become aware that he gains
+stores of new knowledge not only through new impressions
+and new experiences, but also by letting
+the old ones be active within him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He who allows his experiences and his opinions
+free play, keeping himself with his sympathies and
+antipathies, personal interests and feelings entirely
+in the background, will prepare an especially fertile
+soil for supersensible cognition. He will in very
+truth be developing what may be called a rich inner
+life. But what is of primary importance is the balance
+and equilibrium of the qualities of the soul.
+People are very apt to become one-sided when indulging
+in certain activities of the soul. Thus, when
+<span class="tei tei-pb" id="page342">[pg 342]</span><a name="Pg342" id="Pg342" class="tei tei-anchor"></a>
+a person has come to know the advantages of contemplation,
+and of dwelling upon pictures derived
+from his own thought-world, he is apt to develop
+a tendency to withdraw himself from the impressions
+of the outer world. Yet such a step only leads
+to parching and withering the inner life; and he
+will go farthest who manages to retain an unchecked
+receptivity for all impressions of the outer world,
+while possessing the power to withdraw within his
+own inner self. It is by no means necessary to think
+only of the so-called important events of life: every
+one, in every sphere of life, be his four walls ever so
+humble, will be possessed of experience enough, provided
+only his mind is truly receptive. Experiences
+need not be sought—they abound on every hand.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Of particular importance is the way in which
+experience may be utilized by the human soul. For
+instance, one may make the discovery that someone
+whom he or another greatly reveres, has some quality
+that must be regarded as a flaw in his character.
+An experience of this kind may lead the
+person to whom it comes to thoughts which will tend
+toward one of two different directions. He may simply
+feel that he can never again regard the person in
+question with the same degree of veneration; or
+on the other hand, he may say to himself:
+<span class="tei tei-q">“How has it been possible for this revered person
+to be burdened with such a failing? How can I
+present the matter to my mind so as to see in this
+failing not merely a fault, but something that is the
+outcome of his life, possibly even caused by his noble
+<span class="tei tei-pb" id="page343">[pg 343]</span><a name="Pg343" id="Pg343" class="tei tei-anchor"></a>
+qualities?”</span> Whoever can place the question thus
+before his own mind may, perhaps, arrive at the
+conclusion that his veneration for his friend need
+not suffer the least diminution, in spite of the failing
+that has come to light.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Experiences of this nature will, each time they
+are met with, add something to our understanding
+of life. Yet it would certainly be a bad thing for
+one to allow himself to be tempted through this generous
+view of life, to excuse everything in those
+whom he happens to like, or to drop into the habit
+of ignoring every blamable action, in order thereby
+to seek some benefit to his own inner development.
+Blaming or excusing the mistakes of others merely
+as a result of an inner impulse, does not further
+our development. This can only happen if our action
+is governed by the particular case itself, regardless
+of what we may thereby gain or lose. It is
+absolutely true that we cannot learn by condemning
+a fault, but only by understanding it; but, at the
+same time, if, owing to understanding it, we exclude
+all disapproval of it, we likewise would not progress
+very far.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here, again, the important thing is to avoid one-sidedness,
+either in one direction or the other, and
+to establish harmony and balance of all qualities in
+the soul; and this is especially to be kept in mind
+in regard to one quality which is pre-eminently important
+to man's development: the feeling of devotion.
+Those who can cultivate this feeling, or on
+whom nature herself has bestowed so inestimable a
+<span class="tei tei-pb" id="page344">[pg 344]</span><a name="Pg344" id="Pg344" class="tei tei-anchor"></a>
+gift, have a good foundation for the powers of supersensible
+cognition. Those who in childhood and
+youth have been able to look up to certain persons
+with feelings of devoted admiration, beholding in
+them some high ideal, will already possess in the
+depths of their souls the soil in which supersensible
+cognition may flourish abundantly. And those who,
+possessed of the maturer judgment of later life, can
+direct their gaze upon the starry heavens and surrender
+themselves unreservedly to admiration of
+the revelations of the Higher Powers, are in a like
+manner ripening their senses for the acquisition of
+knowledge with regard to the supersensible worlds.
+So is it also with those who can admire the powers
+ruling over human life itself. It is by no means of
+small importance for a fully matured man to be
+able to feel veneration to the highest degree for
+other people whose worth he senses or recognizes.
+For it is only where veneration such as this is present
+that a vista of the higher worlds can be revealed.
+Those who possess no sense of reverence will never
+go very far in their attainment of cognition; for
+from those who decline to appreciate anything in
+this world, the essence of all things will assuredly
+be withheld.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nevertheless, any one who permits his feelings of
+reverence and devotion to kill his healthy self-consciousness
+and self-confidence, is guilty of sinning
+against the laws of balance and equilibrium. The
+occult student must work constantly in order to mature
+his own nature; then indeed he may well have
+<span class="tei tei-pb" id="page345">[pg 345]</span><a name="Pg345" id="Pg345" class="tei tei-anchor"></a>
+confidence in his own personality, and believe that
+its powers are increasing more and more. Any one
+arriving at the right feeling in this respect will say
+to himself: <span class="tei tei-q">“There are within me hidden powers,
+and I am able to call them forth from within. If,
+therefore, I see something which fills me with reverence
+because it is above me, I need no longer
+merely venerate it, but I may confidently assume
+that, if I develop all that is in me, I may raise myself
+to the level of the object of my veneration.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The more capable a man is of fixing his attention
+upon these events of life with which he is not directly
+familiar, the greater will be the possibility of providing
+himself with a foundation for development
+in higher worlds. The following example will make
+this evident. Let us assume that some one is placed
+in a position in which it rests with him either to
+do, or leave undone, a certain thing. His judgment
+bids him <span class="tei tei-q">“Do this,”</span> while at the same time there
+may be a certain indefinite something in his feelings
+which deters him from the deed. It may so happen
+that the person in question will pay no heed to this
+inexplicable something, carrying out the action in accordance
+with his judgment. But it may also be
+that the person so placed will yield to this inner
+impulse and not perform the act. Now, pursuing the
+matter further, he may find that mischief would have
+resulted from his following the dictates of his reason,
+and that a blessing awaited him through the
+omission of the act. An experience of this nature
+may lead a man's thoughts into quite a definite channel,
+<span class="tei tei-pb" id="page346">[pg 346]</span><a name="Pg346" id="Pg346" class="tei tei-anchor"></a>
+and then he will put the matter to himself in
+this way: <span class="tei tei-q">“There is something within me that is a
+surer guide than that measure of judgment of which
+I am at present possessed: I must therefore retain
+an open mind toward this inner something, to the
+height of which my own capacity for judgment has
+not yet attained.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The soul derives much benefit when it directs its
+attention to occurrences in life such as these, for
+they demonstrate that man's healthy premonitions
+bear something in them which is of greater moment
+than he, with his present degree of judgment, is
+able to perceive. Attention in this direction has
+the effect of enlarging the life of the soul. Yet here
+again certain peculiarities may arise which are of
+themselves dangerous. One who accustoms himself
+to a perpetual disregarding of his judgment, owing
+to this or that <span class="tei tei-q">“premonition,”</span> would easily become
+a shuttle-cock tossed at the mercy of every kind of
+undefined impulse; indeed, it is not a far cry from
+such habitual indecision to a state of absolute superstition.
+</p>
+
+<span class="tei tei-pb" id="page347">[pg 347]</span><a name="Pg347" id="Pg347" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Every superstition is disastrous to the student
+of occult science. The possibility of gaining admission,
+by legitimate means, to the realms of the spiritual
+life must depend upon a careful exclusion of all
+superstition, phantasy, and dreaming. One who is
+pleased at having had a certain experience which
+cannot be grasped by human reason will not approach
+the spiritual world in the right manner. No
+partiality for the <span class="tei tei-q">“inexplicable”</span> will ever make
+one qualified for discipleship of the Spirit.
+Indeed the pupil should
+utterly discard the notion that a true mystic is one who is always ready
+to surmise the presence of what cannot be explained or explored. The
+right way is to be prepared to recognize on all hands hidden forces and
+hidden beings, yet at the same time to assume that what is <span class="tei tei-q">“unexplored”</span>
+today will be able to be explored when the requisite ability has been
+developed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is a certain mood of soul which it is important for the pupil to
+maintain at every stage of his development. He should not let his urge
+for higher knowledge lead him to keep on aiming to get answers to
+particular questions. Rather should he continually be asking: How am I
+to develop the needed faculties within myself? For when by dint of
+patient inner work some faculty develops in him, he will receive the
+answer to some of his questions. Genuine pupils of the Spirit will
+<span class="tei tei-pb" id="page348">[pg 348]</span><a name="Pg348" id="Pg348" class="tei tei-anchor"></a>
+always take pains to cultivate this attitude of soul. They will thereby
+be encouraged to work upon themselves, that they may become ever more
+and more mature in spirit, and they will abjure the desire to extort
+answers to particular questions. They will <em class="tei tei-emph"><span style="font-style: italic">wait</span></em> until such time as the
+answers come.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here again, however, there is the possibility of a one-sidedness, which
+may prevent the pupil from going forward in the way he should. For at
+some moment he may quite rightly feel that <em class="tei tei-emph"><span style="font-style: italic">according to the measure of
+his powers</span></em> he can answer for himself even questions of the highest
+order. Thus at every turn moderation and balance play an essential part
+in the life of the soul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Many more qualities of soul could be cited that may with advantage be
+fostered and developed, if the pupil is seriously wanting to work
+through a training for Inspiration; and in connection with every one of
+them we should find that emphasis is laid on the supreme importance of
+moderation and balance. These attributes of soul help the pupil to
+understand the exercises that are given for the attainment of
+Inspiration, and also make him capable of carrying them out.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The exercises for Intuition demand from the pupil that he let disappear
+from consciousness not only the pictures to which he gave himself up in
+contemplation in order to arrive at Imaginative cognition, but also that
+meditating upon his own activity of soul, which he practiced for the
+attainment of Inspiration. This means that he is now to have in his soul
+literally nothing of what he has experienced hitherto, whether outwardly
+or inwardly. If, after discarding all outward and inward experience,
+nothing whatever is left in his consciousness <em class="tei tei-emph"><span style="font-style: italic">that is to say, if
+consciousness simply slips away from him and he sinks into
+unconsciousness</span></em> then that will tell him that he is not yet ripe to
+undertake the exercises for Intuition and must continue working with
+those for Imagination and Inspiration.
+A time will come however when
+<span class="tei tei-pb" id="page349">[pg 349]</span><a name="Pg349" id="Pg349" class="tei tei-anchor"></a>
+an effect will linger in the consciousness which can
+just as well be made the object of meditation, as
+were before those outer and inner impressions. This
+something is, however, of a very special nature, and
+in comparison with all previous experiences, it is
+something absolutely new. When it occurs, we recognize
+it as something we have never known before.
+It is a perception, just as an actual sound is a perception,
+that strikes upon the ear; yet it can enter
+the consciousness only through intuition, just as the
+sound can only enter the consciousness by way of
+the ear. Thus with intuition, the last remnants of
+the physical and sentient are stripped from man's
+impressions, while the spiritual world begins to expand
+before the understanding in a form that has
+nothing in common with the characteristics of the
+world of the physical senses.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Imaginative cognition is attained by developing
+the lotus flowers within the astral body. Through
+those exercises undertaken for the attainment of
+inspiration and intuition, particular movements, formations
+and currents which were previously absent,
+now appear in the human etheric or vital body.
+These are the very organs which enable man to
+<span class="tei tei-q">“read the secret script,”</span> and bring that which lies
+beyond it within his reach. For to the clairvoyant,
+the changes which occur in the etheric body of a
+person attaining to inspiration and intuition appear
+in the following manner. Near the physical heart
+a new center is forming in the etheric body, which
+<span class="tei tei-pb" id="page350">[pg 350]</span><a name="Pg350" id="Pg350" class="tei tei-anchor"></a>
+develops into an etheric organ. From this organ,
+movements and currents flow toward different parts
+of the human body, in the most varied manner. The
+most important of these currents approach the lotus
+flowers, pass through them and their separate petals,
+and thence direct their course outward, pouring
+themselves into outer space in the form of rays.
+The more developed a person is, the greater will be
+the circumference around him in which these
+rays become discernible. This centre near the
+heart is not, however, formed at the very beginning,
+under correct training. It is first prepared. A temporary
+center is first formed in the head: this then
+moves down to the region of the larynx and is finally
+transferred into the region of the heart. Under an
+irregular course of development it would be possible
+for the organ in question to develop near the heart
+at the outset. In that case the student, instead of
+arriving in due course at adequate, tranquil clairvoyance
+by regular means, would run the risk of
+turning into a visionary and dreamer.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Subsequent development enables the occult student
+to render these currents and organized parts
+of this etheric body independent of his physical body
+and to use them independently. The lotus flowers
+then serve him as instruments by which to move his
+etheric body. Yet, before this can take place, certain
+currents and radiations must come into action
+around his entire etheric body, surrounding this, as
+it were, with a fine network, thus encasing it as
+though it were a separate entity. When this has
+<span class="tei tei-pb" id="page351">[pg 351]</span><a name="Pg351" id="Pg351" class="tei tei-anchor"></a>
+taken place, the movements and currents of the
+etheric body can without hindrance touch the outer
+psycho-spiritual world and unite with it so that
+outer psycho-spiritual occurrences and inner ones
+(those within the human etheric body) blend into
+one another. When this comes to pass, the moment
+has arrived when man can consciously experience
+the world of inspiration. This cognition takes place
+in a manner different from cognition of the physical
+sense-world. In this latter, we become aware of the
+world by means of our senses and form our ideas
+and concepts from these perceptions. But in the
+case of cognition through inspiration, this is not so.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What is thus perceived is instantaneous; there
+is no thinking after the perception has taken place.
+That which in the case of physical sense-cognition
+is only afterward gained through the concept, is, in
+the case of inspiration, simultaneous with the perception.
+One would therefore become merged with
+the surrounding psycho-spiritual world, and be unable
+to differentiate oneself from it had not the fine
+network above alluded to been previously formed in
+the etheric body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When exercises for intuition are practiced, they
+not only affect the etheric body but extend their
+influence to the supersensible forces of the physical
+body. But it must not, of course, be imagined that
+effects are brought about in the physical body which
+are discernible to ordinary sense-observation, for
+these effects the clairvoyant alone is able to judge,
+and they have nothing to do with external powers
+<span class="tei tei-pb" id="page352">[pg 352]</span><a name="Pg352" id="Pg352" class="tei tei-anchor"></a>
+of perception. They come as the result of a ripened
+consciousness, when this latter is able to have intuitional
+experiences, even though it has divested
+itself of all previous inner and outer experiences.
+The experiences of intuition are, however, subtle,
+delicate and intimate, in comparison with which the
+physical body, at its present stage of development,
+is coarse. For this reason, it offers a positive hindrance
+to the success of any exercises for attaining
+intuition. Nevertheless, should these be pursued with
+energy and perseverance, and with the requisite inner
+calm, they will ultimately overcome those powerful
+hindrances of the physical body. The occult
+student will become aware of this when he notices
+how, by degrees, particular actions of his physical
+body which hitherto had taken place without his
+own volition, now come under his control. He will
+also become aware that for a brief time he will feel
+the need, for instance, of so regulating his breathing
+(or some similar act) as to bring it into a kind of
+harmonious accord with whatever is being enacted
+within his soul, be it exercises or other forms of
+inner concentration.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The ideal development would be that no exercises
+should be done by means of the physical body but
+that everything which has to take place within it
+should result only as a consequence of exercises
+for intuition. As, however, the physical body offers
+such powerful impediments, the training may permit
+of some alleviations. These consist in exercises
+which affect the physical body; yet everything in
+<span class="tei tei-pb" id="page353">[pg 353]</span><a name="Pg353" id="Pg353" class="tei tei-anchor"></a>
+this domain that has not been directly imparted by
+the teacher, or those having knowledge and experience
+of these things, is fraught with danger. Such
+exercises, for instance, include a certain regulated
+process of breathing to be carried out for a very
+short space of time. These regulations of the
+breathing correspond in quite a definite way to particular
+laws of the psycho-spiritual world. Breathing
+is a physical process, and when this act is so
+carried out as to be the expression of a psycho-spiritual
+law, physical existence receives the direct
+stamp, as it were, of spirituality, and the physical
+matter is transformed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For this reason occult science is able to call the
+change due to such direct spiritual influence, a transmutation
+of the physical body, and this process represents
+what is called <span class="tei tei-q">“working with the philosopher's
+stone”</span> by him who has a knowledge of these
+matters. He who knows these things, frees himself
+indeed from those concepts which have been limited
+by superstition, humbug and charlatanry. The significance
+of the phenomena does not become less to
+him who knows, just because, as a spiritual investigator,
+all superstition is foreign to him. When he
+has acquired a concept of a significant fact, he may
+be allowed to call it by its <em class="tei tei-emph"><span style="font-style: italic">correct name</span></em> although
+that name has been fixed upon it as a result of misunderstanding,
+error and nonsense.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Every true intuition is in fact a <span class="tei tei-q">“working with
+the philosopher's stone,”</span> because each genuine intuition
+calls directly upon those powers which act
+<span class="tei tei-pb" id="page354">[pg 354]</span><a name="Pg354" id="Pg354" class="tei tei-anchor"></a>
+from out the supersensible world, into the world of
+the senses.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As the occult student climbs the path leading to
+cognition of the higher worlds, he becomes aware
+at a particular point that the cohesion of the powers
+of his own personality is assuming a different form
+from that which it possesses in the world of the
+physical senses. In the latter the ego brings about
+a uniform co-operation of the powers of the soul—primarily
+of thought, feeling and will. These three
+soul powers are actually, under normal conditions
+of human life, in perpetual relation one with another.
+For instance, we see a particular object in
+the external world, and it is pleasing or is displeasing
+to the soul; that is to say, the perception of the
+thing will be followed by a sense of either pleasure
+or displeasure. Possibly we may desire the object,
+or may have the impulse to alter it in some way or
+other; that is to say, desire and will associate themselves
+with perception and feeling. Now this association
+is due to the fact that the ego co-ordinates
+presentment (thinking), feeling, and willing, and in
+this way introduces order among the forces of the
+personality. This healthy arrangement would be
+interrupted should the ego prove itself powerless
+in this respect: if, for instance, the will went a different
+way from the feeling or thinking. No man
+would be in a healthy condition of mind who, while
+thinking this or that to be right, nevertheless wished
+to do something which he did not consider right.
+</p>
+
+<span class="tei tei-pb" id="page355">[pg 355]</span><a name="Pg355" id="Pg355" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The same would hold good if a person desired, not
+the thing that pleased him, but that which displeased
+him. Now the person progressing toward higher
+cognition becomes aware that feeling, thinking, and
+willing do actually assume a certain independence;
+that, for example, a particular thought no longer
+urges him, as though of itself, to a certain condition
+of feeling and willing. The matter resolves
+itself thus: We may comprehend something correctly
+by means of thinking, but in order to arrive
+at a feeling or impulse of the will on the subject,
+we need a further independent impetus, coming
+from within ourselves. Thinking, feeling and willing
+no longer remain three forces, radiating from
+the ego as their common centre, but become, as it
+were, independent entities, just as though they were
+three separate personalities. For this reason, therefore,
+a person's own ego must be strengthened, for
+not only must it introduce order among three powers,
+but the leadership and guidance of three entities
+have devolved upon it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And this is what is known to occult science as
+the cleavage of the personality. Here is once more
+clearly revealed how important it is to add to the
+exercises for higher training others for giving fixity
+and firmness to the judgment, and to the life of feeling
+and will. For if certainty and firmness are not
+brought into the higher world, it will at once be
+seen how weak the ego proves to be, and how it
+can be no fitting ruler over the powers of thought,
+feeling and will. In the presence of this weakness,
+<span class="tei tei-pb" id="page356">[pg 356]</span><a name="Pg356" id="Pg356" class="tei tei-anchor"></a>
+the soul would be dragged by three different personalities
+in as many directions, and its inner individual
+separateness would cease. But should the
+development of the occult student proceed on the
+right lines, this multiplication of himself, so to speak,
+will prove to be a real step forward, and he will
+nevertheless continue, as a new ego, to be the strong
+ruler over the independent entities which now make
+up his soul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the subsequent course of development this division
+or cleavage is carried further; thought, now
+functioning independently, arouses the activities of
+a fourth distinct psycho-spiritual being; one that
+may be described as a direct influx into the individual,
+of currents which bear a resemblance to
+thoughts. The entire world then appears as thought-structure,
+confronting man just like the plant and
+animal worlds in the realm of the physical senses.
+In the same manner feeling and will, which have
+become independent, stimulate two other powers
+within the soul to work in it as separate entities. And
+yet a seventh power and entity must be added, which
+resembles the ego itself. Thus man, on reaching a
+particular stage of development, finds himself to be
+composed of seven entities, all of which he has to
+guide and control.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The whole of this experience becomes associated
+with a further one. Before entering the supersensible
+world, thinking, feeling, and willing were known
+to man merely as inner soul-experiences. But as
+soon as he enters the supersensible world he becomes
+<span class="tei tei-pb" id="page357">[pg 357]</span><a name="Pg357" id="Pg357" class="tei tei-anchor"></a>
+aware of things which do not express physical
+sense realities, but psycho-spiritual realities.
+Behind the characteristics of the new world of which
+he has become aware, he now perceives spiritual beings.
+These now present themselves to him as an
+external world, just as stones, plants and animals
+in the physical sense world, have impressed his
+senses. Now the occult student is able to observe
+an important difference between the spiritual world
+unfolding itself before him and the world he has
+hitherto been accustomed to recognize by means of
+his physical senses. A plant of the sense-world
+remains what it is, whatever man's soul may think
+or feel about it. This is not the case, however, with
+the images of the psycho-spiritual world, for
+these change according to man's own thoughts and
+feelings. Man stamps upon them an impression
+which is the result of his own being.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let us imagine a particular picture presenting itself
+to man in the imaginative world. As long as
+he maintains indifference toward it, it will continue
+to show a particular form. As soon, however,
+as he is moved by feelings of like or dislike with
+regard to it, its form will change. Pictures, therefore,
+at first present not only something independent
+and external to man, but they reflect also what man
+himself is. These pictures are permeated through
+and through with man's own being. This falls like
+a veil over the other beings. In this case man, even
+if confronted by a real being, does not see this, but
+sees what he himself has created. Thus he may
+<span class="tei tei-pb" id="page358">[pg 358]</span><a name="Pg358" id="Pg358" class="tei tei-anchor"></a>
+have something true before him, and yet see what
+is false. Indeed, this is not only the case in respect
+to what man has observed concerning his own being,
+but everything that is in him impresses itself upon
+the spiritual world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If, for example, a person has secret inclinations,
+which owing to education and character are precluded
+from revealing themselves in life, those inclinations
+will, nevertheless, take effect in the psycho-spiritual
+world, which is thus colored in a peculiar
+way, due to that person's being, quite irrespective
+of how much he may or may not know of his own
+being. And in order to be able to advance beyond
+this stage of development, it becomes necessary that
+man should learn to distinguish between himself and
+the spiritual world around him. It is necessary that
+he should learn to eliminate all the effects produced
+by his own nature upon the surrounding psycho-spiritual
+world. This can be done only by acquiring
+a knowledge of what we ourselves take with us into
+this new world. It is therefore primarily a question
+of self-knowledge, in order that we may become
+able to perceive clearly the surrounding psycho-spiritual
+world. It is true that certain facts of
+human development entail such self-knowledge as
+must naturally be acquired when one enters higher
+worlds. In the ordinary world of the physical senses
+man develops his ego, his self-consciousness, and
+this ego then acts as a point of attraction for all
+that appertains to man. All personal propensities,
+sympathies, antipathies, passions, opinions, etc., possessed
+<span class="tei tei-pb" id="page359">[pg 359]</span><a name="Pg359" id="Pg359" class="tei tei-anchor"></a>
+by a person, group themselves, as it were,
+around this ego, and it is this ego likewise to which
+human Karma is attached. Were we able to see
+this ego unveiled, it would also be possible to see
+just what blows of fate it must yet endure in this
+and future incarnations, as a result of its life in previous
+incarnations and the qualities acquired. Encumbered
+as it is with all this, the ego must be the
+first picture that presents itself to the human soul,
+when ascending into the psycho-spiritual world.
+This double of the human being, in accordance with
+a law of the spiritual world, is bound to be his
+first impression in that world. It is easy to explain
+this fundamental law to ourselves, if we consider
+the following. In the life of the physical senses man
+is cognizant of himself only so far as he is inwardly
+conscious of himself in his thinking, feeling, and
+willing. This cognition is an inner one; it does not
+present itself to him externally, as do stones, plants
+and animals; but even through inner experiences,
+man learns to know himself only partially, for he
+has within him something that prevents deep self-knowledge,
+namely, the impulse to immediately
+transform this quality, when through self-cognition
+he is forced to admit its presence and concerning
+which he is unwilling to deceive himself.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If he did not yield to this impulse, but simply
+turned his attention away from himself—remaining
+as he is—he would naturally deprive himself
+of even the possibility of knowing himself in regard
+to that particular matter. Yet should he <span class="tei tei-q">“explore”</span>
+<span class="tei tei-pb" id="page360">[pg 360]</span><a name="Pg360" id="Pg360" class="tei tei-anchor"></a>
+himself, facing his characteristics without self-deception,
+he would either be able to improve them,
+or in his present condition of life he would be unable
+to do so. In the latter case a feeling would steal
+over his soul which we must designate a feeling of
+shame. Indeed, this is the way in which man's sound
+nature acts; it experiences through self-knowledge
+various feelings of shame. Even in ordinary life
+this feeling has a certain definite effect. A healthy-minded
+person will take care that that which fills
+him with this feeling does not express itself outwardly
+or manifest itself in deeds. Thus the sense
+of shame is a force urging man to conceal something
+within himself, not allowing it to be outwardly apparent.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If we consider this well, we shall find it possible
+to understand why occult science should ascribe more
+far-reaching effects to another inner experience of
+the soul, very closely allied to this feeling of shame.
+Occult science finds that within the hidden depths
+of the soul a kind of secret feeling of shame exists,
+of which man in his life of the physical senses is
+unaware. Yet this secret feeling acts much in the
+same way as the conscious feeling of shame of ordinary
+life to which we have alluded; it prevents man's
+inmost being from confronting him in a recognizable
+image, or double. Were this feeling not present,
+man would see himself as he is in very truth; not
+only would he experience his thoughts, ideas, feelings
+and decisions inwardly, but he would perceive
+these as he now perceives stones, animals and plants.
+</p>
+
+<span class="tei tei-pb" id="page361">[pg 361]</span><a name="Pg361" id="Pg361" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This feeling, therefore, is that which veils man from
+himself, and at the same time hides from him the
+entire spiritual world. For owing to this veiling
+of man's inner self, he becomes unable to perceive
+those things by means of which he is to develop
+organs for penetrating into the psycho-spiritual
+world; he becomes unable to so transform his own
+being as to render it capable of obtaining spiritual
+organs of perception.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If man aims however to form these organs of
+perception through correct training, that which he
+himself really is appears before him as the first
+impression. He perceives his double. This self-recognition
+is inseparable from perception of the
+rest of the psycho-spiritual world. In the everyday
+life of the physical world the feeling of shame here
+described acts in such a manner as to be perpetually
+closing the door which leads into the psycho-spiritual
+world. If man would take but a single step
+in order to penetrate into that world, this instantly
+appearing but unconscious feeling of shame, conceals
+that portion of the psycho-spiritual world
+which would reveal itself. The exercises here described
+do, however, unlock this world: and it so
+happens that the above-mentioned hidden feeling
+acts as a great benefactor to man, for all that we
+may have gained, apart from occult training, in the
+matter of judgment, feeling and character, is insufficient
+to support us when confronted by our own
+being in its true form; its apparition would rob us
+of all feeling of selfhood, self-reliance and self-consciousness.
+<span class="tei tei-pb" id="page362">[pg 362]</span><a name="Pg362" id="Pg362" class="tei tei-anchor"></a>
+And that this may not happen, provision
+must be made for cultivating sound judgment,
+good feeling and character, along with the exercises
+given for the attainment of higher knowledge.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A correct method of tuition teaches the student
+as much of occult science as will, in combination
+with the many means provided for self-knowledge
+and self-observation, enable him to meet his double
+with assured strength. It will then appear to
+the student that he sees, in another form, a picture
+of the imaginative world with which he has already
+become acquainted in the physical world. Anyone
+who has first learned in the physical world, by means
+of his understanding, to apprehend rightly the law
+of Karma, is not likely to be greatly frightened
+when he sees his fate traced upon the image of his
+double. Anyone who, by means of his own powers
+of judgment, has made himself acquainted with the
+evolution of the universe, and the development of
+the human race, and who is aware that at a particular
+epoch of this development the powers of
+Lucifer penetrated into the human soul, will have
+little difficulty in enduring the sight of the image
+of his own individuality when he knows that it includes
+those Luciferian powers and all their accumulated
+effects.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This will suffice to show how necessary it is that
+no one should demand admission into the spiritual
+world before having learned to understand certain
+truths concerning it; learning them by means of
+his own judgment, as developed in this world of
+<span class="tei tei-pb" id="page363">[pg 363]</span><a name="Pg363" id="Pg363" class="tei tei-anchor"></a>
+the physical senses. All that has been said in this
+book previous to the chapter concerning <span class="tei tei-q">“Perception
+of the higher worlds,”</span> should have been assimilated
+by the student in the course of his regular
+development, by means of his ordinary judgment,
+before he has any desire to seek entrance himself
+into the supersensible worlds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Where the training has been such as to pay little
+heed to firmness and surety of judgment, and to the
+life of feeling and character, it may happen that the
+student will approach the higher world before being
+possessed of the necessary inner capacities. The
+meeting with his double would in this case overwhelm
+him. But what might also happen is that
+the person introduced into the supersensible world
+then would be totally unable to recognize this world
+in its true form, for it would be impossible for
+him to differentiate between what he sees in the
+things, and what they really are. For this distinction
+becomes possible only when a person himself
+has beheld the image of his own being and becomes
+able to separate from his surroundings everything
+which proceeds from his inner being.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In respect to life in the world of physical sense,
+man's double becomes at once visible through the
+already mentioned feeling of shame when man
+nears the psycho-spiritual world, and in so doing,
+it also conceals the whole of that world. The
+double stands before the entrance as a <span class="tei tei-q">“guardian,”</span>
+denying admission to all who are as yet unfit, and
+it is therefore designated in occult science as the
+<span class="tei tei-pb" id="page364">[pg 364]</span><a name="Pg364" id="Pg364" class="tei tei-anchor"></a>
+<span class="tei tei-q">“guardian of the threshold of the psycho-spiritual
+world.”</span> However, we may call it the <span class="tei tei-q">“lesser guardian,”</span>
+for there is another, of whom we shall speak
+later.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And besides this meeting with his double on entering
+the supersensible world as here described, man
+encounters the Guardian of the Threshold when he
+passes the portals of physical death, and it gradually
+reveals itself during that psycho-spiritual development
+which takes place between death and a new
+birth. However, the encounter can in no wise crush
+us, for we then know of other worlds of which we
+are ignorant during the life between birth and death.
+A person entering the psycho-spiritual world without
+having encountered the Guardian of the Threshold
+would be liable to fall a prey to one delusion
+after another. For he would never be able to distinguish
+between that which he himself brings into
+that world and what really belongs to it. But correct
+training should lead the student into the domain
+of truth, not of error, and with such training the
+meeting must, at one time or another, inevitably
+take place, for it is the one indispensable precaution
+against the possibilities of deception and phantasm
+in the observation of supersensible worlds. It
+is one of the most indispensable precautions to be
+taken by every occult student, to work carefully
+upon himself in order not to become a visionary,
+subject to every possible deception and self-deception,
+suggestion and auto-suggestion. Wherever
+correct occult training is followed, the causes of such
+<span class="tei tei-pb" id="page365">[pg 365]</span><a name="Pg365" id="Pg365" class="tei tei-anchor"></a>
+deceptions are destroyed at their source. It would
+of course be impossible to speak here exhaustively
+of the many details to be included in such precautions,
+and we can only indicate in general the underlying
+principles. The illusions to be taken into account
+arise from two sources. In part they proceed
+from the fact that our own soul-being colors reality.
+In the ordinary life of the physical sense-world, the
+danger arising from this source of deception is comparatively
+small, because here the outer world always
+obtrudes itself upon the observer in its own
+sharp outline, no matter how much the observer is
+inclined to color it according to his wishes and interests.
+As soon, however, as we enter the imaginative
+world, the images are changed by such wishes and
+interests, and we then have actually before us that
+which we ourselves have formed or, at any rate,
+helped to form. Now, since through this meeting with
+the Guardian of the Threshold the occult student
+becomes aware of everything within him, of that
+which he can take with him into the psycho-spiritual
+world, this source of delusion is removed, and the
+preparation which the occult student undergoes
+prior to his entering that world is in itself
+calculated to accustom him to exclude himself—even
+in matters appertaining to the physical world—when
+making his observations, thus allowing things
+and occurrences to speak for themselves. Any one
+who has sufficiently practiced these preparatory
+exercises may await this meeting with the Guardian
+of the Threshold in all tranquillity; by this meeting
+<span class="tei tei-pb" id="page366">[pg 366]</span><a name="Pg366" id="Pg366" class="tei tei-anchor"></a>
+he will be definitely tested whether he is now
+really capable of putting aside his own being even
+when confronting the psycho-spiritual world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In addition to this there is another source of delusion.
+This becomes apparent when we place the
+wrong interpretation upon an impression we receive.
+We may illustrate it by means of a very simple
+example taken from the world of the physical senses.
+It is the delusion we may encounter when sitting in
+a railway carriage; we <em class="tei tei-emph"><span style="font-style: italic">think</span></em> the trees are moving
+in the reverse direction to the train, whereas in fact
+we ourselves are moving with the train. Although
+there are many cases in which such illusions occurring
+in the physical world are more difficult to correct
+than the simple one we have mentioned, yet it is
+easy to see that, even within that world, means may
+be found for getting rid of those delusions if a person
+of sound judgment brings everything to bear
+upon the matter which may help to clear it up.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But as soon as we penetrate into the psycho-spiritual
+world such elucidations become less easy. In
+the world of sense, facts are not altered by human
+delusions about them; it is therefore possible to
+correct a delusion by unprejudiced observation of
+facts. But in the supersensible world this is not
+immediately possible. If we desire to study a supersensible
+occurrence and approach it with the wrong
+judgment, we then carry that wrong judgment over
+into the thing itself, and it becomes so interwoven
+with the thing, that the two cannot be easily distinguished.
+The error then is not in the person
+<span class="tei tei-pb" id="page367">[pg 367]</span><a name="Pg367" id="Pg367" class="tei tei-anchor"></a>
+and the correct fact external to him, but the
+error will have become a component part of the
+external fact. It cannot therefore be cleared up simply
+by unprejudiced observation of the fact. This
+is enough to indicate an extremely fertile source
+of illusion and deception for one who would venture
+to approach the supersensible world without adequate
+preparation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As the occult student has now acquired the faculty
+to exclude those illusions originating from the coloring
+of the supersensible world-phenomena with his
+own being, so must he now acquire the faculty of
+making ineffective the second source of illusions
+mentioned above.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Only after the meeting with his double, can he
+eliminate what comes from himself and thus he
+will be able to remove the second source of delusion
+when he has acquired the faculty for judging by the
+very nature of a fact seen in the supersensible world,
+whether it is a reality or an illusion. Now if the
+illusions were of precisely the same appearance as
+the realities, differentiation would be impossible.
+But this is not the case. Illusions of the supersensible
+world have in themselves qualities which
+distinguish them definitely from the realities, and
+the important thing is for the occult student to
+know by what qualities he may be able to recognize
+those realities.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nothing seems more natural than that those ignorant
+of occult training should say: <span class="tei tei-q">“How, then,
+is it at all possible to guard against delusions, since
+<span class="tei tei-pb" id="page368">[pg 368]</span><a name="Pg368" id="Pg368" class="tei tei-anchor"></a>
+their sources are so numerous?”</span> And further:
+<span class="tei tei-q">“Can an occult student ever be safe from the possibility
+that all his so-called higher experiences may
+not turn out to be based on mere deception and self-deception
+(suggestion and auto-suggestion)?”</span> Any
+one advancing these objections ignores the fact that
+all true occult training proceeds in such a manner as
+to remove those sources of delusion. In the first
+place, the occult student during his preparation, will
+have become possessed of enough knowledge about
+all that which may lead to delusion and self-delusion,
+that he will be in a position to protect himself
+against them. He has, in this respect, an opportunity,
+like that of no other human being, to
+render himself sober and capable of sound judgment
+for the journey of life. Everything he learns
+teaches him not to rely upon vague presentiments
+and premonitions. Training makes him as cautious
+as possible, and, in addition to this, all true training
+leads in the first place to concepts of the great
+cosmic events, to matters, therefore, which necessitate
+the exertion of the judgment, a process by
+which this faculty is at the same time rendered
+keener and more refined. But those who decline to
+occupy themselves with these remote subjects, and
+prefer keeping the revelations nearer at hand, might
+miss the strengthening of that sound power of judgment
+which gives certainty in distinguishing between
+illusion and reality. Yet even this is not the most
+important thing, but the exercises themselves,
+carried out through a systematic course of occult
+<span class="tei tei-pb" id="page369">[pg 369]</span><a name="Pg369" id="Pg369" class="tei tei-anchor"></a>
+training. These must be so arranged that the consciousness
+of the student is enabled during meditation
+to scan minutely all that passes within his soul.
+In order to bring about imagination, the first thing to
+be done is to form a symbol. In this there are still
+elements taken from external observation; it is not
+only man who participates in their content, he himself
+does not produce them. Therefore he may deceive
+himself concerning them and assign their origin
+to wrong sources. But when the occult student
+proceeds to the exercises for inspiration, he drops
+this content from his consciousness and immerses
+himself only in the soul-activity which formed the
+symbol. Even here error is still possible: education
+and study etc., have induced a particular kind
+of soul-activity in man. He is unable to know everything
+about the origin of this activity. Now, however,
+the occult student removes this, his own soul-activity,
+from his consciousness; if then something
+remains, nothing adheres to it that cannot easily
+be reviewed; nothing can intrude itself in respect
+to its entire content that cannot easily be judged.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In his intuition, therefore, the occult student possesses
+something which shows him the pure, clear
+reality of the psycho-spiritual world. And if he
+applies this recognized test to all that meets his
+observation in the realm of psycho-spiritual realities,
+he will be well able to distinguish appearance from
+reality. He may also feel sure that the application
+of this law provides just as effectually against delusions
+in the spiritual world as does the knowledge
+<span class="tei tei-pb" id="page370">[pg 370]</span><a name="Pg370" id="Pg370" class="tei tei-anchor"></a>
+in the physical world that an <em class="tei tei-emph"><span style="font-style: italic">imaginary</span></em> piece of
+red-hot iron cannot burn him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is obvious that this test applies only to our
+own experiences in the supersensible world, and not
+to communications made to us which we have to
+apprehend by means of our physical understanding
+and our healthy sense of truth. The occult student
+should exert himself to draw a distinct line of demarcation
+between the knowledge he acquires by
+the one means, and by the other. He should be
+ready on one the hand to accept communications
+made to him regarding the higher worlds, and should
+seek to understand them by using his powers of
+judgment. When, however, he is confronted by an
+<span class="tei tei-q">“experience,”</span> which he may so name because it is
+due to personal observation, he will first carefully
+test the same to ascertain whether it possesses
+exactly those characteristics which he has learned
+to recognize by means of infallible intuition.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The meeting with the Guardian of the Threshold
+being over, the occult student will have to face
+other new experiences, and the first thing that he
+will become aware of is the inner connection which
+exists between this Guardian of the Threshold and
+that soul-power we have already characterized, when
+describing the cleavage of personality, as being the
+seventh power to resolve itself into an independent
+entity. This seventh entity is, indeed, in certain respects
+no other than the double, or Guardian of the
+Threshold itself, and it lays a particular task upon
+<span class="tei tei-pb" id="page371">[pg 371]</span><a name="Pg371" id="Pg371" class="tei tei-anchor"></a>
+the student. Namely, that which he is in his lower
+self and which now appears to him in the image, he
+must guide and lead by means of the new-born higher
+self. This will result in a sort of battle with this
+double, which will continually strive for the upper
+hand. Now to establish the right relationship to
+it, to allow it to do nothing except what takes place
+under the influence of the new-born ego, this is what
+strengthens and fortifies man's forces.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This matter of self-cognition is, in certain respects,
+different in the higher worlds from what it
+is in the physical sense-world. For whereas in the
+latter, self-cognition is only an inner experience,
+the newly born self immediately presents itself as an
+outward psycho-spiritual apparition. We see our
+new-born self before us like another being, yet we
+cannot perceive it in its entirety, for, whatever the
+stage to which we may have climbed on our journey
+to the supersensible worlds, there will always be
+still higher stages which will enable us to perceive
+more and more of our <span class="tei tei-q">“higher self.”</span> It can therefore
+only partially reveal itself to the student at any
+particular stage. Having once caught a glimpse of
+this higher self, man feels a tremendous temptation
+to look upon it in the same manner in which he is
+accustomed to regard the things of the physical
+sense-world. And yet this temptation is salutary;
+it is indeed necessary, if man's development is to
+proceed in the right manner. The student must here
+note what it is that appears as his double, as the
+Guardian of the Threshold, and place it by the side
+<span class="tei tei-pb" id="page372">[pg 372]</span><a name="Pg372" id="Pg372" class="tei tei-anchor"></a>
+of the higher self, in order that he may rightly observe
+the disparity between what he is and what he
+is to become. But while thus engaged in observation
+he will find that the Guardian of the Threshold will
+assume quite a different aspect, for it will now reveal
+itself as a picture of all the <em class="tei tei-emph"><span style="font-style: italic">obstacles</span></em> which oppose
+the development of the higher ego, and he then becomes
+aware of what a load he drags about with
+him in his ordinary ego. And should the student's
+preparation not have rendered him strong enough
+to be able to say: <span class="tei tei-q">“I will not remain at this point,
+but will persistently work my way upward toward
+the higher ego,”</span> he will grow weak and will shrink
+back dismayed before the labor that lies before him.
+He has plunged into the psycho-spiritual world, but
+gives up working his way farther, and becomes a
+captive to that image which, as Guardian of the
+Threshold, now confronts the soul. And the remarkable
+thing here is that the person so situated will
+have no feeling of being a captive. He will, on the
+contrary, think he is going through quite a different
+experience, for the image called forth by the Guardian
+of the Threshold may be such as to awaken
+in the soul of the observer the impression that in
+the pictures which appear at this stage of development
+he has before him the whole universe in its
+entirety—the impression of having attained to the
+summit of all knowledge, and of there being, therefore,
+nothing left to strive after. Therefore, instead
+of feeling himself a captive, the student would
+believe himself rich beyond all measure, and in possession
+<span class="tei tei-pb" id="page373">[pg 373]</span><a name="Pg373" id="Pg373" class="tei tei-anchor"></a>
+of all the secrets of the universe. Nor need
+this experience fill one with surprise, though
+it be the reverse of the facts, for we must remember
+that by the time these experiences are felt, we are
+already standing within the psycho-spiritual world,
+and that the special peculiarity of this world is that
+it reverses events—a fact which has already been
+alluded to in our consideration of life after death.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The image seen by the occult student at this stage
+of development shows him a different aspect from
+that in which the Guardian of the Threshold first
+revealed itself. In the double first mentioned, were
+to be seen all those qualities which, as the result of
+the influence of Lucifer, are possessed by man's ordinary
+ego. But in the course of human development,
+another power has, in consequence of Lucifer's
+influence, also been drawn into the human soul;
+this is known as the force of Ahriman. It is this
+force that, during his physical existence, prevents
+man from becoming aware of those psycho-spiritual
+beings which lie behind the surface of the
+external world. All that man's soul has become under
+the influence of this force, may be discerned in
+the image revealing itself during the experience just
+described. Those who have been sufficiently prepared
+for this experience will, when thus confronted,
+be able to assign to it its true meaning, and then
+another form will soon become visible—one we may
+describe as the <span class="tei tei-q">“greater Guardian of the Threshold.”</span>
+This one will tell the student not to rest content
+with the stage to which he has attained, but
+<span class="tei tei-pb" id="page374">[pg 374]</span><a name="Pg374" id="Pg374" class="tei tei-anchor"></a>
+to work on energetically. It will call forth in him
+the consciousness that the world he has conquered
+will only become a truth, and not an illusion, if the
+work thus begun be continued in a corresponding
+manner. Those, however, who have gone through
+incorrect occult training and would approach this
+meeting unprepared, would then experience something
+in their souls when they come to the <span class="tei tei-q">“greater
+Guardian of the Threshold,”</span> which can only be described
+as a <span class="tei tei-q">“feeling of inexpressible fright”</span>, of
+<span class="tei tei-q">“boundless fear.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Just as the meeting with the <span class="tei tei-q">“lesser Guardian”</span>
+gives the occult student the opportunity of judging
+whether or not he is proof against delusions such
+as might arise through interweaving his own personality
+with the supersensible world, so too must he
+be able to prove from the experiences which finally
+lead to the <span class="tei tei-q">“greater Guardian,”</span> whether he is able
+to withstand those illusions which are to be traced
+to the second source mentioned farther back in this
+chapter. Should he be proof against the powerful
+illusion by which the world of images to which he
+has attained, is falsely displayed to him as a rich
+possession, when actually he is only a captive, then
+he is guarded also against the danger of mistaking
+appearance for reality during the further course
+of his development.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To a certain degree the Guardian of the Threshold
+will assume a different form in the case of each
+individual. The meeting with him corresponds
+exactly to the way in which the personal element in
+<span class="tei tei-pb" id="page375">[pg 375]</span><a name="Pg375" id="Pg375" class="tei tei-anchor"></a>
+supersensible observations is overcome, and therefore
+the possibility exists of entering a realm of experience
+which is free from any tinge of personality
+and is open to every human being.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the occult student has passed through the
+above experiences, he will be capable of distinguishing
+in the psycho-spiritual world between what he
+himself is and what is outside of him, and he will
+then recognize why an understanding of the cosmic
+occurrences narrated in this book, is necessary to
+man's understanding of humanity itself and its life
+process. In fact, we can understand the physical
+body only when we recognize the manner in which
+it has been built up through the developments undergone
+in the Saturn, Sun, Moon, and Earth periods,
+and we understand the etheric body when we follow
+its evolution through the Sun, Moon, and Earth
+stages of evolution. We further comprehend what
+is bound up with our earth-development at present,
+if we can grasp how all things proceed by the process
+of gradual evolution. Occult training places us
+in a position to recognize the connection between
+everything that is within man and the corresponding
+facts and beings existing in the world external
+to him. For it is a fact that each principle of man
+stands in some connection with the rest of the world.
+The outlines of these subjects could only be briefly
+sketched in this book. It must however be borne in
+mind that the physical body had, at the time of the
+Saturn development, for instance, no more than its
+<span class="tei tei-pb" id="page376">[pg 376]</span><a name="Pg376" id="Pg376" class="tei tei-anchor"></a>
+rudimentary beginnings. Its organs—such as the
+heart, lungs, and brain—developed later during the
+Sun, Moon, and Earth periods, for which reason
+heart, lungs and brain are related to the evolutionary
+process of Sun, Moon and Earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is the same with the members of the etheric
+body, the sentient body, and the sentient soul. Man
+is the outcome of the entire world surrounding him,
+and every part of his constitution corresponds to
+some event, to some being in the external world.
+At a certain stage of his development the occult student
+comes to a realization of this relation of his
+own being to the great cosmos, and this stage of
+development may in the occult sense be termed a becoming
+aware of the relationship of the little world,
+the microcosm—that is, man himself—to the great
+world, the macrocosm. And when the occult student
+has struggled through to such cognition, he may then
+go through a new experience; he begins to feel himself
+united, as it were, with the entire cosmic structure,
+although he remains fully conscious of his own
+independence. This sensation is a merging into the
+whole world, a becoming <span class="tei tei-q">“at one”</span> with it, yet <em class="tei tei-emph"><span style="font-style: italic">without</span></em>
+losing one's own individual identity. Occult
+science describes this stage as the <span class="tei tei-q">“becoming one
+with the macrocosm.”</span> It is important that this
+union should not be imagined as one in which separate
+consciousness ceases and in which the human
+being flowers forth into the universe, for such a
+thought would only be the expression of an opinion
+resulting from untutored reasoning.
+</p>
+
+<span class="tei tei-pb" id="page377">[pg 377]</span><a name="Pg377" id="Pg377" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Following this stage of development something
+takes place that in occult science is described as
+<span class="tei tei-q">“beatitude.”</span> It is neither possible nor necessary
+that this stage be more closely described, for no
+human words have the power to picture this experience
+and it may rightly be said that any conception
+of this state could be acquired only by means
+of such thought-power as would no longer be dependent
+upon the instrument of the human brain.
+The separate stages of higher knowledge, according
+to the methods of initiation that have been here described,
+may be enumerated as follows:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. The study of occult science, in the course of
+which we first of all make use of the reasoning powers
+we have acquired in the world of the physical
+senses.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. Attainment of imaginative cognition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. Reading the secret script (which corresponds
+to inspiration).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+4. Working with the philosopher's stone (corresponding
+to intuition).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+5. Cognition of the relationship between the
+microcosm and the macrocosm.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+6. Being one with the macrocosm.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+7. Beatitude.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These stages however need not necessarily be
+thought of as following one another consecutively,
+for in the course of training, the occult student, according
+to his individuality, may have attained a
+preceding stage only to a certain degree when he
+has already begun to practice exercises, corresponding
+<span class="tei tei-pb" id="page378">[pg 378]</span><a name="Pg378" id="Pg378" class="tei tei-anchor"></a>
+to the next higher stage. For instance, it may be
+that when he has gained only a few reliable imaginative
+pictures, he will already be doing exercises
+which lead him on to draw inspiration, intuition, or
+cognition of the relationship between microcosm and
+macrocosm into the sphere of his own experiences.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the occult student has experienced intuition
+he comes to know not only the forms of the psycho-spiritual
+world, not only can he recognize their inter-relationship
+through the <span class="tei tei-q">“secret script,”</span> but he attains
+a cognition of these beings themselves through
+whose co-operation the world, to which he belongs,
+comes into being. Thus he learns to know himself
+in the true form which he possesses as a spiritual
+being in the psycho-spiritual world. He has struggled
+through to the higher ego, and has learned
+how he must continue the work in order that he
+may master his double, the Guardian of the Threshold.
+But he has also met the <span class="tei tei-q">“greater guardian of
+the Threshold”</span> who stands before him perpetually
+urging him to further labors. It is this greater
+Guardian of the Threshold who now becomes the
+ideal he must strive to resemble, and when the student
+has acquired this feeling he will have risen to
+that important stage of development in which he
+will be in a position to recognize who it is that is
+really standing before him as that <span class="tei tei-q">“greater Guardian.”</span>
+For henceforth, in the student's consciousness,
+the Guardian is gradually transformed into
+the figure of the Christ, whose Being and intervention
+<span class="tei tei-pb" id="page379">[pg 379]</span><a name="Pg379" id="Pg379" class="tei tei-anchor"></a>
+in the evolution of the earth have been dealt
+with in a foregoing chapter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus the student, through his intuition, will have
+become initiated into that sublime Mystery which
+is linked with the name of Christ. The Christ reveals
+himself to him as the <span class="tei tei-q">“Great Ideal of humanity
+on earth.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When in this manner through intuition, the Christ
+has been recognized in the spiritual world, then we
+can also understand those events that took place historically
+upon earth during the fourth post-Atlantean
+period (the Greco-Roman time), and how at
+that time the great Sun-Spirit, the Christ-Being, intervened
+in the world's development, and how He
+still continues to guide its evolution. These are
+matters the student will then know by personal experience.
+Therefore it is through intuition that
+the meaning and significance of the earth's evolution
+are disclosed to the occult student.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The path leading to cognition of the supersensible
+worlds as above indicated, is one which all men
+may travel, whatever their position under the present
+conditions of life may be. And in speaking of
+such a path it must be borne in mind that, while the
+goal of cognition and truth is the same at all times
+of the earth's development, yet the starting-point
+for man has varied considerably at different periods.
+For instance, the man of the present day who wishes
+to find his way into supersensible worlds, cannot
+start from the same point as the Egyptian candidate
+for initiation of old. This is why it is impossible
+<span class="tei tei-pb" id="page380">[pg 380]</span><a name="Pg380" id="Pg380" class="tei tei-anchor"></a>
+for modern humanity to apply, without modification,
+the exercises given to the candidate for initiation
+in ancient Egypt. For since those times men's
+souls have passed through different incarnations,
+and this passing onward from incarnation to incarnation
+is not without significance and importance.
+The capacities and qualities of souls change from
+one incarnation to another. Those who have studied
+human history only superficially can note that since
+the twelfth and thirteenth centuries all life conditions
+have changed and that opinions, feelings and
+even human capabilities have become different from
+what they were before that time. The path here
+described for the acquirement of higher knowledge
+is one which is suitable for souls incarnating in the
+immediate present. It fixes the starting-point of
+spiritual development just where the man of the
+present day stands, in whatever conditions of life he
+may be placed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+From epoch to epoch, progressive evolution leads
+humanity, in respect to the path of higher cognition,
+to ever changing modes, just as outer life likewise
+changes its form. For at all times it is necessary
+that perfect harmony should reign between external
+life and initiation. It will be pointed out in the next
+chapter of this book what changes initiation,
+which in the ancient mysteries lead into the higher
+worlds, must undergo, in order to become modern
+<span class="tei tei-q">“initiation”</span> for the attainment of supersensible
+cognition in its present form.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page381">[pg 381]</span><a name="Pg381" id="Pg381" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc15" id="toc15"></a>
+<a name="pdf16" id="pdf16"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter VI. The Present and Future Evolution of the World
+and of Humanity</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is impossible to know anything in the occult
+sense of the present and future of human or
+planetary evolution without understanding that
+evolution in the past. For, that which presents itself
+to the occult student's observation when he watches
+the hidden events of the past, contains at the same
+time everything that he can learn of the present
+and future. In this book we have spoken of the Saturn,
+Sun, Moon and Earth evolutions. We cannot
+follow the evolution of the earth, as the occultist
+understands it, unless we observe the events of preceding
+evolutionary periods. For what meets us
+today, within the bounds of our earthly globe, comprises
+in a certain sense the facts of the evolution
+of the Moon, Sun and Saturn. The beings and
+things that took part in the evolution of the Moon
+have gone on developing, and all that now belongs
+to the earth, is the outcome of that development.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But not all that has evolved from the Moon to
+the Earth is perceptible to physical sense-consciousness.
+A part of what came over to us from the
+Moon evolution is revealed only at a certain stage of
+clairvoyant consciousness, at which knowledge of
+<span class="tei tei-pb" id="page382">[pg 382]</span><a name="Pg382" id="Pg382" class="tei tei-anchor"></a>
+supersensible worlds is reached. When this knowledge
+is gained, the fact that our earthly planet is
+united to a supersensible world is recognized. The
+latter includes that part of lunar existence which is
+not sufficiently densified to be observed by the physical
+senses. In the first place it does not include
+it as it was at the time of the evolution of the
+original Moon. If this clairvoyant consciousness
+occupies itself with the perception of these things,
+which it can have at present, this latter gradually
+separates into two images. One presents the shape
+borne by the earth during the lunar evolution, the
+other shows itself in such a way, that we recognize
+as its content a form as yet in the germinal stage
+which will become a reality—in the sense in which
+the earth is now a reality—but only in the future.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On further observation it is seen that the results,
+in a certain sense, of that which is taking place on the
+earth are continually streaming into that future
+form, so that in it we have before us that which our
+earth will ultimately become. The effects of earthly
+existence will unite with the events in the world described,
+and out of this the new cosmos will arise,
+into which the Earth will be transformed as the Moon
+was transformed into the Earth. This future form is
+called in occult science the Jupiter condition. The
+clairvoyant observer of this Jupiter state sees the
+revelation of certain events which <em class="tei tei-emph"><span style="font-style: italic">must</span></em> take place
+in the future. The reason for this is that in the
+supersensible part of the Earth which had its origin
+in the Moon, beings and things are present which
+<span class="tei tei-pb" id="page383">[pg 383]</span><a name="Pg383" id="Pg383" class="tei tei-anchor"></a>
+will assume definite form when certain events have
+actually happened in the physical world. Therefore
+there will be something in the Jupiter condition
+which was already predetermined by the Moon
+evolution and it will contain new factors, which can
+come into the whole evolution only in consequence of
+terrestrial events. In this way clairvoyant consciousness
+is able to learn something of what will
+happen during the Jupiter state.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The beings and facts observed in this field of consciousness
+have not the nature of sense-images; they
+do not even appear as fine air-structures from which
+effects might proceed which resemble sense-impressions.
+They give purely spiritual impressions of
+sound, light and heat. These are <em class="tei tei-emph"><span style="font-style: italic">not</span></em> expressed
+through any material embodiments. They can be
+apprehended only by clairvoyant consciousness.
+One may say, however, that these beings which at
+present manifest on the psycho-spiritual plane, possess
+a <span class="tei tei-q">“body.”</span> This body, however, appears like a
+sum of <em class="tei tei-emph"><span style="font-style: italic">condensed memories</span></em> which they carry within
+their souls.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One can distinguish within their being what they
+are now experiencing and what they have experienced
+and now remember. This last is contained
+within them like a bodily element. They are conscious
+of it in the same way that an earthly human
+being is conscious of his body.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At a stage of clairvoyant development higher than
+that just described as necessary for a knowledge of
+the Moon and Jupiter, the student is able to perceive
+<span class="tei tei-pb" id="page384">[pg 384]</span><a name="Pg384" id="Pg384" class="tei tei-anchor"></a>
+supersensible beings and things which are, in
+fact, the more highly developed forms of those present
+during the Sun condition, but which have now
+reached stages of existence so lofty as to be quite
+imperceptible to a consciousness capable of observing
+the Moon forms only. During meditation the
+picture of this world also divides in two. The one
+leads to a knowledge of the Sun state of the past;
+the other represents a future form of the earth
+existence—namely, that into which the earth will
+have been transformed when the fruits of all that
+takes place on it and Jupiter have merged into the
+forms of that future world. What can thus be observed
+of this future world may be characterized in
+occult phraseology as the Venus condition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In a similar manner, to a still more highly evolved
+clairvoyant consciousness, a future state of evolution
+is revealed, which we may call the Vulcan state.
+It stands in the same relationship to the Saturn state
+as the Venus condition does to that of the Sun, or
+the Jupiter state to the evolution of the Moon.
+Therefore, when we contemplate the past, present,
+and future of the earth's evolution, we may speak
+of the Saturn, Sun, Moon, Earth, Jupiter, Venus,
+and Vulcan evolutions.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Just as these far-reaching conditions of the evolution
+of our earth lie disclosed to clairvoyant vision,
+the same vision is also able to cover the nearer future.
+There is a picture of the future corresponding
+to every picture of the past. In speaking of such
+things, however, one fact must be emphasized which
+<span class="tei tei-pb" id="page385">[pg 385]</span><a name="Pg385" id="Pg385" class="tei tei-anchor"></a>
+should be taken into strict account: that in order
+to recognize facts of this kind, one must absolutely
+do away with the idea that they can be fathomed
+through mere philosophical reflection. These things
+cannot, and never should be investigated by that
+kind of thinking. Anyone would be labouring under
+a prodigious delusion who, after becoming acquainted
+with the teachings of occult science regarding
+the Moon state, thinks that he could discover
+the future conditions of Jupiter by comparing those
+of the Moon and Earth. These conditions must be
+investigated only when the requisite clairvoyant consciousness
+has been attained; but once communicated
+to others after such investigation, they can be understood
+without clairvoyant consciousness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the occultist finds himself in quite a different
+position, with regard to observations concerning
+the future, from that in which he stands with regard
+to those of the past. It is impossible at first for
+man to contemplate future events as impartially as
+he does those of the past. Future events excite human
+will and feeling; while the past affects us in
+quite a different way. He who observes life knows
+how true this is of everyday existence; but how enormously
+this truth is enhanced, and what an intimate
+bearing it has upon the hidden facts of life, can only
+be realized by one who has some knowledge of the
+supersensible world. That is the reason why those
+who know such things are very definitely limited as
+to what they are allowed to give out. Certain things
+bearing on the future can, in fact, be imparted only
+<span class="tei tei-pb" id="page386">[pg 386]</span><a name="Pg386" id="Pg386" class="tei tei-anchor"></a>
+to those who have themselves determined to follow
+the path leading to the supersensible worlds. Such
+people by their mental attitude have acquired something
+which gives them the disinterestedness necessary
+for the reception of these teachings. For this
+reason certain secret facts, even of the past and
+present, can be spoken of only to those who are
+prepared for them in this way. These are facts
+so closely connected with future evolution, that their
+effect on the human soul is similar to that produced
+by communications regarding the future itself.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This explains, also, why the information in this
+book concerning the present and the future is given
+in the merest outline as compared with the more detailed
+descriptions of the evolution of the world and
+of humanity in the past. What is said here is not
+intended to appeal to the love of sensation in the
+smallest degree; not even to awaken it. We shall
+only state where the answer can be found to vital
+questions which naturally present themselves to one
+who holds a certain definite attitude of mind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Just as the great cosmic evolution can be portrayed
+in the successive states, from the Saturn to
+the Vulcan period, so also is this possible for shorter
+periods of time; for example, for those of the evolution
+of the earth. Since that mighty upheaval which
+terminated the ancient Atlantean life, successive
+periods of human evolution have followed one another
+which have been called in this work the ancient
+Indian, the ancient Persian, the Egypto-Chaldean,
+and the Greco-Roman. The fifth period is that in
+<span class="tei tei-pb" id="page387">[pg 387]</span><a name="Pg387" id="Pg387" class="tei tei-anchor"></a>
+which humanity finds itself to-day,—it is the present
+time. This period gradually took its rise in the
+eleventh, twelfth, and thirteen centuries <span class="tei tei-hi"><span style="font-variant: small-caps">a.d.</span></span>, after
+a period of preparation commencing in the fourth
+and fifth centuries. The Greco-Roman period preceding
+it began about the eighth century <span class="tei tei-hi"><span style="font-variant: small-caps">b.c.</span></span> When
+one-third of this period had elapsed, the Christ-event
+took place.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During the transition from the Egypto-Chaldean
+to the Greco-Roman period, the attitude of the human
+mind and, indeed, all human faculties, underwent
+a change. In the first of these two periods
+what we now know as logical thinking, as a mere
+intellectual concept of the world, was still wanting.
+The knowledge which a man now acquires through
+his intelligence, he then gained in a manner suited
+to that time,—directly through an inner, in a certain
+sense, clairvoyant cognition. He perceived the things
+around him, and while perceiving them there arose
+within his soul the percept, the image that was
+needed. Whenever knowledge is gained in this way,
+not only pictures of the physical sense-world come
+to light, but from the depths of consciousness a certain
+knowledge of facts and beings arises which are
+not of the physical world. This was a remnant of the
+ancient dim clairvoyance, once the common property
+of the whole of humanity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+During the Greco-Roman period an ever-increasing
+number of individuals appeared without these
+capacities. Intelligent reflection concerning things
+took their place. Mankind was more and more shut
+<span class="tei tei-pb" id="page388">[pg 388]</span><a name="Pg388" id="Pg388" class="tei tei-anchor"></a>
+off from the immediate perception of the psycho-spiritual
+world, and was more and more restricted
+to forming a picture of it through intelligence and
+feeling. This condition lasted more or less during
+the whole of the fourth division of the post-Atlantean
+period. Only those individuals who had preserved
+the old mental state as an inheritance could
+still become directly conscious of the spiritual world.
+But these were stragglers from an earlier time.
+Their manner of gaining knowledge was no longer
+suitable for later conditions. For, as a consequence
+of the laws of evolution, old faculties of the soul
+lose something of their former significance when new
+faculties appear. Human life then adapts itself to
+these new faculties, and can no longer use the old
+ones properly.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There were individuals, however, who began in
+full consciousness to add to the powers of intelligence
+and feeling already gained, the development
+of other and higher powers, which made it possible
+for them once more to penetrate into the psycho-spiritual
+world. To this end they were obliged to
+set to work in a different way from that in which
+the pupils of the old Initiates had been trained. The
+latter had not been obliged to take into account
+those faculties of the soul which were developed only
+in the fourth period. The method of occult training
+which has been described in this work as that of the
+present age, began in its first rudiments in the fourth
+period. But it was then only in its beginning, it
+could not attain real maturity until the fifth period
+<span class="tei tei-pb" id="page389">[pg 389]</span><a name="Pg389" id="Pg389" class="tei tei-anchor"></a>
+(from the twelfth and thirteenth centuries onward).
+Those who sought to rise into supersensible worlds
+in this manner could learn something of the higher
+regions of existence through the exercise of their
+own imagination, inspiration, and intuition. Those
+who went no further than the development of the
+faculties of reason and feeling could learn only
+through tradition what had been known to ancient
+clairvoyance. This was handed on, either by word
+of mouth or in writing, from generation to generation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Neither could those born later know anything of
+the real nature of the Christ-event save by such
+traditions, if they did not rise to the level of the
+supersensible worlds. Certainly there were such
+Initiates who still possessed the natural faculties of
+supersensible perception and yet who, through their
+development, had ascended into the higher worlds, in
+spite of their disregard of the new powers of intelligence
+and feeling. Through them a transition was
+effected from the old method of Initiation to the
+new. Such persons lived in later times as well. The
+essential characteristic of the fourth period is that,
+by the exclusion of the soul from direct communion
+with the psycho-spiritual world, the human faculties
+of intelligence and feeling were thereby strengthened
+and invigorated. The souls whose powers of intelligence
+and feeling had at that time developed to a
+great extent as the result of former incarnations,
+carried over with them the fruits of this development
+into their incarnations during the fifth period. As
+<span class="tei tei-pb" id="page390">[pg 390]</span><a name="Pg390" id="Pg390" class="tei tei-anchor"></a>
+a compensation for this exclusion from the higher
+worlds, mighty traditions of Ancient Wisdom
+then existed, especially those of the Christ-event,
+which by the power of their content gave men confident
+knowledge of the higher worlds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But there were still certain human beings existing
+who had evolved the higher powers of cognition in
+addition to the faculties of reason and feeling. It
+devolved upon them to learn the facts of the higher
+worlds, and especially of the Mystery of the Christ-event,
+by direct supersensible perception. From
+these individuals there always flowed into the souls
+of other men as much as was intelligible and good
+for them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first spreading of Christianity was to take
+place just at a time when the capacities for supersensible
+cognition were undeveloped in a great part
+of humanity. And this is why tradition at that
+time possessed such mighty power. The strongest
+possible force was necessary to lead mankind to a
+faith in a supersensible world which they themselves
+could not perceive. How Christianity worked during
+that period has been shown in previous pages. There
+were always those, however, who were able to rise
+into higher worlds through imagination, inspiration,
+and intuition. These men were the post-Christian
+successors of the old Initiates, the teachers and members
+of the Mysteries. Their task was to recognize
+again, through their own faculties, what man had
+been able to perceive through ancient clairvoyance,
+and through the methods of ascent into higher worlds
+<span class="tei tei-pb" id="page391">[pg 391]</span><a name="Pg391" id="Pg391" class="tei tei-anchor"></a>
+taught in the old Initiations; and in addition to this,
+to acquire the knowledge of the real nature of the
+Christ-event.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus there arose, among these <span class="tei tei-q">“New Initiates,”</span>
+a knowledge embracing everything contained in the
+old form of Initiation; but the central point of this
+teaching was the higher knowledge concerning the
+Mysteries of the coming of the Christ. Such teaching
+could only filter through into the general life
+of the world in scanty measure while the human
+souls of the fourth period were further developing
+the faculties of intellect and feeling; therefore, while
+this lasted, the doctrine was in truth secret. Then
+began the dawn of the new period designated as the
+fifth. Its essential characteristic lay in the progress
+made in the evolution of the intellectual faculties,
+which were then developed to a very high degree,
+and will unfold still further in the future. This
+process has been slowly going on from the twelfth
+and thirteenth centuries, becoming ever more rapid
+from the sixteenth century up to the present time.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Under these influences the evolution of the fifth
+period became an ever-increasing endeavour to foster
+the powers of intellect, while, on the contrary,
+the knowledge by faith of former times, and traditional
+wisdom, gradually lost its hold over the human
+soul. On the other hand, however, from the
+twelfth and thirteenth centuries on, there developed
+that which may be called an ever increasing flow
+of cognition born of modern clairvoyant consciousness.
+This <span class="tei tei-q">“hidden knowledge”</span> flows even though
+<span class="tei tei-pb" id="page392">[pg 392]</span><a name="Pg392" id="Pg392" class="tei tei-anchor"></a>
+at first quite imperceptibly, into the human concepts
+of that period. It is only natural that even up to the
+present time the purely intellectual forces should
+have maintained an antagonistic attitude toward this
+knowledge. But that which must come to pass will
+do so in spite of all temporary antagonism. That
+<span class="tei tei-q">“hidden knowledge”</span> which is taking possession of
+humanity more and more may be called symbolically,
+the <span class="tei tei-q">“wisdom of the Holy Grail.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For he who learns to understand this symbol in
+its deeper meaning, as it is told in story and legend,
+will find that it symbolizes the nature of what has
+been called above, the knowledge of the new Initiation,
+with the Christ Mystery as its central point.
+Modern Initiates may therefore be called <span class="tei tei-q">“the Initiates
+of the Grail.”</span> The preliminary stages of the
+path to the supersensible worlds described in this
+book, leads to the <span class="tei tei-q">“Wisdom of the Grail.”</span> It is a
+peculiarity of this wisdom that its facts can be investigated
+only when the necessary means, as described
+in this book, have been acquired. Once investigated,
+however, these facts can be understood
+by means of those very soul-forces which are the result
+of the evolution of the fifth period. Indeed, it
+will become more and more evident that to an ever
+increasing extent those forces find satisfaction
+through this knowledge. We are now living at a
+time in which this knowledge must be absorbed by
+human consciousness in general to a much fuller
+extent than was formerly the case. And it is from
+this point of view that the teachings contained in this
+<span class="tei tei-pb" id="page393">[pg 393]</span><a name="Pg393" id="Pg393" class="tei tei-anchor"></a>
+Christ-event will grow ever more powerful in proportion
+as human evolution assimilates the Wisdom
+of the Grail. The inner side of the development of
+Christianity will more and more keep pace with the
+exoteric side. That which may be learned through
+imagination, inspiration and intuition, concerning
+the higher worlds, in connection with the Christ
+Mystery, will penetrate ever more and more human
+thinking, feeling, and willing. The <span class="tei tei-q">“hidden wisdom
+of the Grail”</span> will be revealed, and as an inner force
+will more and more permeate the manifestations of
+human life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Through the whole of the fifth period, knowledge
+concerning the supersensible world will flow into human
+consciousness; and when the sixth period begins,
+humanity will be able to regain on a higher
+level that clairvoyance which it possessed at an earlier
+epoch in a dim and indistinct manner. Yet the
+new acquisition will take a form quite different from
+the old. What the soul knew of higher worlds in
+ancient times, was not permeated by its own forces
+of intellect and feeling. Its knowledge was instinctive.
+In the future it will not only have instincts,
+but it will <em class="tei tei-emph"><span style="font-style: italic">understand</span></em> them, and feel them to be the
+essence of its own nature. When the soul learns a
+fact concerning some other being or thing, its intellect
+will find this fact verified through its own nature.
+Or when some fact regarding an ethical law
+or human conduct presents itself, the soul will say
+to itself: <span class="tei tei-q">“My feeling is only justified when I carry
+out what is implied in this knowledge.”</span> Such a
+<span class="tei tei-pb" id="page394">[pg 394]</span><a name="Pg394" id="Pg394" class="tei tei-anchor"></a>
+condition of soul will have to be developed by a large
+part of humanity in the sixth period.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In a certain manner, that which human evolution
+accomplished during the third period—the Egypto-Chaldean—is
+repeated in the fifth. At that time the
+soul could still perceive certain facts of the supersensible
+worlds, but this perception was disappearing.
+For the intellectual faculties were at that time
+beginning to develop and it was their mission to at
+first exclude man from the higher worlds. In the
+fifth period supersensible facts which in the third
+period were perceived in hazy clairvoyance, are
+again becoming manifest; but they are now interpenetrated
+by the intellectual and emotional life of
+the individual man. They are also imbued with what
+may be imparted to the soul by a knowledge of the
+Christ Mystery; therefore they assume a form totally
+different from that which they had previously.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Whereas in ancient times impressions from the
+higher worlds were felt as forces acting from out
+a spiritual world to which man did not properly
+belong, through development in later times these impressions
+are felt as those of a world into which
+man is growing, of which he more and more forms
+a part. Let no one suppose that a repetition of the
+Egypto-Chaldean civilization can take place in such
+a way that the soul would merely regain what then
+existed, and which has been handed on from that
+time. The Christ-impulse, rightly understood, impels
+the human soul which has experienced it, to feel
+and conduct itself as a member of a spiritual world,
+<span class="tei tei-pb" id="page395">[pg 395]</span><a name="Pg395" id="Pg395" class="tei tei-anchor"></a>
+now recognizing it as a world to which it belongs,
+outside of which it previously existed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the same way that the third reappears in the
+fifth period, in order to become penetrated with
+those new qualities which the human soul gained
+during the fourth, so similarly the second period
+will revive within the sixth and the first, the ancient
+Indian, during the seventh. All the marvelous wisdom
+of ancient India which the great teachers of
+that day were able to proclaim, will reappear in the
+seventh period, as living truth in human souls.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the changes in the earthly environment of
+man take place in a manner which bears a certain
+relationship to his own evolution. When the seventh
+period has run its course, the earth will experience
+an upheaval which may be compared with the one
+which separated Atlantean from post-Atlantean
+times. And the transformed earth will again continue
+its evolution in seven divisions of time. The
+human souls which will then incarnate will experience,
+on a more exalted level, the kinship with the
+higher worlds which was possessed by the Atlanteans
+at a lower stage. But only those individuals
+will be able to cope with the new conditions of the
+earth who have built into their souls the qualities
+made possible by the influences of the Greco-Roman
+age, and of the periods following it,—the fifth, sixth,
+and seventh of the post-Atlantean evolution.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The inner nature of such souls will correspond to
+that which the earth has become by that time. All
+other souls must then remain behind, although up to
+<span class="tei tei-pb" id="page396">[pg 396]</span><a name="Pg396" id="Pg396" class="tei tei-anchor"></a>
+that point they had been able to choose whether or
+not they would create for themselves the conditions
+necessary to advance with the others. Those souls
+alone will be ripe for the conditions arising after
+the next great catastrophe, who at the point of
+transition from the fifth to the sixth post-Atlantean
+period have attained the capacity for penetrating
+supersensible cognition with the forces of intelligence
+and feeling. The fifth and sixth are in a way
+the decisive periods. Those souls which have attained
+the goal of the sixth period will continue to
+develop accordingly in the seventh; but the others
+will, under the altered conditions of their surroundings,
+find but little opportunity to proceed with their
+neglected task. Only in a distant future will conditions
+again appear which will permit of this being
+done.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus evolution proceeds from period to period.
+Clairvoyance observes not only those changes in the
+future in which the earth alone takes part, but those
+also which take place in conjunction with the heavenly
+bodies in its environment. A time will come
+in which the terrestrial and human evolution will be
+advanced so far that those forces and beings which
+were compelled to detach themselves from the earth
+during the Lemurian period, so as to afford to earth-beings
+the possibility of further progress, will be
+able once more to unite with the earth. Then the
+moon will again be united with the earth. This
+will happen because a sufficiently large number of
+human souls will then possess the inner powers
+<span class="tei tei-pb" id="page397">[pg 397]</span><a name="Pg397" id="Pg397" class="tei tei-anchor"></a>
+which will enable them to render the Moon forces
+fruitful for further development. And this will occur
+at a time when, side by side with the high development
+of a certain number of human souls, another
+development, that of those who have chosen the
+path of evil, will parallel it. These straggler-souls
+will have accumulated in their Karma so much sin,
+ugliness and evil, that at first they will form a
+separate community, a perverse and erring section
+of humanity, keenly opposing what we understand
+as <span class="tei tei-q">“good.”</span> The <span class="tei tei-q">“good”</span> humanity will acquire
+little by little the power of using the Moon forces,
+and will thereby so transform the evil section as to
+enable it to keep pace with the advance of evolution
+as a separate earth kingdom. Through these labours
+of the good part of humanity, the earth, then
+reunited with the moon, will be able, after a certain
+period of development, to again unite with the sun
+and also with the other planets.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After an intermediate state, which will be a sojourn
+in a higher world, the earth will be transformed
+into the Jupiter condition. That which we
+now call the mineral kingdom will not exist on Jupiter;
+the forces of this mineral kingdom will be transformed
+into plant forces and the plant kingdom,
+which will have quite a new form compared with its
+present one, will appear in the Jupiter state as the
+lowest of the kingdoms, while above it, we find the
+animal kingdom, likewise transformed. Next comes
+a human kingdom—the descendants of the evil earth
+humanity. And then will appear the descendants
+<span class="tei tei-pb" id="page398">[pg 398]</span><a name="Pg398" id="Pg398" class="tei tei-anchor"></a>
+of the good earth humanity, as a human kingdom on
+a higher level. A great part of the work of this last
+human kingdom consists in ennobling the souls
+which have sunk into the evil community, so that
+they may still gain admittance into the true human
+kingdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Venus condition will be of such a nature that
+the plant kingdom will have disappeared also; the
+lowest kingdom will be the animal kingdom once
+more transformed, and above that there will be three
+successive human kingdoms of different degrees of
+perfection. The earth will remain united with the sun
+during the Venus period; while during that of Jupiter
+it will have happened that, at a certain point, the
+sun separates from Jupiter, the latter receiving its
+influence from outside. Then there is again a union
+between the sun and Jupiter, the transformation
+gradually passing into the Venus state. During that
+state another planet detaches itself from Venus, containing
+all kinds of beings which have opposed evolution,
+an <span class="tei tei-q">“irredeemable moon,”</span> as it were, following
+a path of evolution which is of a character impossible
+to describe, because it is too unlike anything
+which man can experience on earth. But evolved
+humanity will pass on in a fully spiritualized state
+of existence to the Vulcan evolution, a description
+of which lies beyond the scope of this work.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We see that from the fruits of the <span class="tei tei-q">“Wisdom of
+the Grail”</span> springs the highest ideal of human evolution
+conceivable for man: spiritualization attained
+by him through his own efforts. For in the end this
+<span class="tei tei-pb" id="page399">[pg 399]</span><a name="Pg399" id="Pg399" class="tei tei-anchor"></a>
+spiritualization appears as a product of the harmony
+which he wrought out in the fifth and sixth
+periods of the present evolution, between the faculties
+of reason and emotion which he had then attained
+and cognition of supersensible worlds. That
+which he thus achieves within his soul will finally become
+in itself the outer world. The human spirit
+rises to the mighty impressions of its outer world
+and at first divines, later recognizes spiritual beings
+behind these impressions; the human heart senses
+the unspeakable exaltedness of the Spirit. Man can,
+however, also recognize that his inner experiences
+of intellect, feeling and character are but the germs
+of a nascent spirit world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He who thinks that human liberty is not compatible
+with a foreknowledge and predestination of
+future conditions, ought to consider that man's freedom
+of action in the future depends just as little on
+the arrangement of predestined things as does his
+liberty of action with regard to inhabiting a house a
+year hence, on the plans for which he is now settling.
+He will be as free as his innermost being will permit,
+within the house he has built; and he will be as
+free on Jupiter and on Venus as his inner life permits,
+even under the conditions which will arise
+there. Freedom will not depend on what has been
+predetermined by antecedent conditions, but on
+what the soul has made out of itself.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the earth condition is contained that which has
+developed within the preceding Saturn, Sun and
+<span class="tei tei-pb" id="page400">[pg 400]</span><a name="Pg400" id="Pg400" class="tei tei-anchor"></a>
+Moon states. Earth-man finds <span class="tei tei-q">“wisdom”</span> in the
+processes going on around him. This wisdom is
+there as the fruit of what has happened in the past.
+The Earth is the descendant of the <span class="tei tei-q">“old Moon”</span>;
+and the latter developed with all that belonged to it,
+into the <span class="tei tei-q">“Cosmos of Wisdom.”</span> The Earth is now
+at the commencement of an evolution, which will
+introduce a new force into this wisdom. It will cause
+man to feel himself an independent member of a
+spiritual world. This will come to pass because his
+ego will have been formed within him during the
+Earth period by the Lords of Form, as was his physical
+body on Saturn by the Lords of Will, his vital
+body on the Sun by the Lords of Wisdom, and his
+astral body on the Moon by the Lords of Motion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By means of the co-operation of the Lords of
+Will, Wisdom and Motion, that which manifests as
+wisdom is brought forth. Through the labours of
+these three classes of spirits, the beings and processes
+of earth can harmonize in wisdom with the
+other beings of their world. It is the Lords of Form
+who bestowed on man his independent ego. In the
+future this ego will harmonize with the beings of
+Earth, Jupiter, Venus, and of Vulcan, by means of
+the force added to the existing wisdom during the
+Earth period. It is the force of love. This force
+must begin to arise within earth-humanity and the
+Cosmos of Wisdom develop into a <span class="tei tei-hi"><span style="font-style: italic">Cosmos of Love</span></span>.
+Everything which the ego is able to unfold within
+itself must give birth to love. The all-embracing
+archetype of love is set forth in the revelation of
+<span class="tei tei-pb" id="page401">[pg 401]</span><a name="Pg401" id="Pg401" class="tei tei-anchor"></a>
+that lofty Sun-spirit indicated in the description
+of the Christ Mystery. Through Him the germ of
+love is planted in the innermost core of the human
+being; and from this starting-point it must flow
+through the whole of evolution. Just as the wisdom
+previously formed manifests in the forces of the
+earthly sense-world, in the <span class="tei tei-q">“elementary forces”</span> of
+to-day, so love itself will manifest in the future, in
+all phenomena, as the new <span class="tei tei-q">“elementary force.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The secret of all future development is a recognition
+that everything achieved by man from a right
+comprehension of evolution is a sowing of seed
+which must ripen into love. And the greater the
+amount of love-force, so much the greater will be
+the creative force available for the future. In that
+which will grow from love, will lie the mighty forces
+leading to that culminating point of spiritualization
+described above. The greater the amount of spiritual
+knowledge that flows into human and terrestrial
+evolution, so much more living and fruitful seed will
+be stored up for the future. Spiritual knowledge
+is transmuted <em class="tei tei-emph"><span style="font-style: italic">through its own nature</span></em> into love.
+The whole process which has been described, beginning
+with the Greco-Roman period and extending
+throughout the present time, shows how this transformation,
+for which the beginning has now been
+made for future times, is to take place and to what
+end. That which has been prepared as wisdom on
+Saturn, Sun and Moon, is active in the physical,
+etheric and astral bodies of man; it shows itself
+there as the <span class="tei tei-q">“Wisdom of the World”</span>, but within the
+<span class="tei tei-pb" id="page402">[pg 402]</span><a name="Pg402" id="Pg402" class="tei tei-anchor"></a>
+<span class="tei tei-q">“ego”</span> it becomes intensified. The wisdom of the
+outer world becomes inner wisdom in man from the
+Earth period onward and when it is concentrated in
+him, it becomes the germ of love. Wisdom is the
+necessary preliminary condition for love; love is the
+fruit of wisdom, reborn in the ego.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page403">[pg 403]</span><a name="Pg403" id="Pg403" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc17" id="toc17"></a>
+<a name="pdf18" id="pdf18"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Chapter VII. Details from the Domain of Occult Science
+Man's Etheric Body</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the higher principles of man are observed
+with clairvoyant vision, the mode
+of perception is never precisely the same
+as that which comes from the outer senses. If we
+touch an object, and experience a sensation of
+warmth, we must distinguish between that which
+comes from the object, that which, as it were,
+streams out from it, and our own psychic experience.
+The inner psychic experience of perceiving
+warmth is something distinct from the heat which
+streams from the object. Now let us imagine this
+psychic experience quite by itself without the outer
+object. Let us call up the experience of a sensation
+of heat in our soul, without the presence of any
+external physical object to cause it. If such a sensation
+simply existed <em class="tei tei-emph"><span style="font-style: italic">without</span></em> cause, it would be
+mere fancy. The student of occult science experiences
+such inner perceptions without any physical
+cause. But at a certain stage of development they
+present themselves in such a manner that he knows
+(it has been shown that by the very nature of the experience
+he can know) that the inner perception is
+not fancy, but is caused by a psycho-spiritual being
+<span class="tei tei-pb" id="page404">[pg 404]</span><a name="Pg404" id="Pg404" class="tei tei-anchor"></a>
+belonging to a supersensible world, just as the ordinary
+sensation of heat, for example, is caused by an
+external physical-sense object.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is the same with the perception of colour in
+the supersensible world. Here we must distinguish
+between the colour associated with the outer object,
+and the inner colour-sensation in the soul. Let us
+call up the soul's inner sensation when it perceives
+a <em class="tei tei-emph"><span style="font-style: italic">red</span></em> object in the physical, outer world of the
+senses. Let us imagine that we retain a very vivid
+recollection of the impression, but that we are looking
+away from the object. Let us imagine what we
+still retain as a memory-picture of the colour, to be
+an inner experience. We shall then distinguish between
+that which is an inner experience of the colour,
+and the external colour itself. These inner experiences
+differ entirely in their content from impressions
+of the outer senses. They bear much more the
+impress of what is felt as joy and sorrow than that
+of normal physical sensation. Now let us imagine an
+inner experience of this kind arising in the soul,
+without any suggestion from an outer sense object.
+A clairvoyant may have an experience of this kind,
+and may know too, in that case, that it is no fancy,
+but the expression of a psycho-spiritual being. Now
+if this psycho-spiritual being excites the same impression
+as does a red object of the physical-sense
+world, then that being is red. There will, however,
+always be the external impression first, and then the
+inner experience of colour, in the case of the physical-sense
+object; in that of the genuine clairvoyance
+<span class="tei tei-pb" id="page405">[pg 405]</span><a name="Pg405" id="Pg405" class="tei tei-anchor"></a>
+of a man of to-day, it <em class="tei tei-emph"><span style="font-style: italic">must</span></em> be the contrary,—first the
+inner experience, shadowy, like a mere recollection
+of colour, and then a picture, growing more and
+more vivid. The less heed we pay to this necessary
+sequence of events the less we are able to distinguish
+between actual, spiritual perception and the
+delusions of fancy (illusion, hallucination, etc.).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The vividness of the picture in a psycho-spiritual
+perception of this kind, whether it remains quite
+shadowy, like a dim concept, or whether it impresses
+us as intensively as an outer object, depends altogether
+upon the clairvoyant's stage of development.
+Now, the general impression obtained by the clairvoyant
+of the etheric body, may be thus described.
+When the clairvoyant has strengthened his will
+power to such a degree that, in spite of the fact
+that an individual stands before him in a physical
+body, he can abstract his attention from what the
+physical eye sees,—he is then able to see clairvoyantly
+into the space occupied by the man's physical
+body. Of course, a great increase of will power is
+necessary, in order to withdraw the attention not
+only from something in the mind, but from something
+standing before one, in such a way that the
+physical impression is quite extinguished. But this
+increase of will is possible, and is brought about by
+exercises for the attainment of supersensible cognition.
+The clairvoyant can then first have a general
+impression of the etheric body. Within his soul
+there arises the same inner sensation which he has,
+let us say, at the sight of a peach blossom; then
+<span class="tei tei-pb" id="page406">[pg 406]</span><a name="Pg406" id="Pg406" class="tei tei-anchor"></a>
+this becomes vivid, so that he is able to say that the
+etheric body has the colour of peach blossoms. He
+next perceives the separate organs and currents of
+the etheric body. A further description of the etheric
+body may be given by relating the psychic experiences
+which correspond to sensations of heat or of
+sound-impressions, etc., for this etheric body is not
+merely a colour phenomenon. The astral body and
+the other principles of the human being, may also
+be described in like manner. He who takes this into
+consideration will understand just how descriptions
+should be taken which are given by occult science.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Astral World
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As long as we observe the physical world only, the
+earth, as man's dwelling place, appears like a separate
+cosmic body. But when supersensible cognition
+rises to higher spheres, this separation ceases.
+Thus one can say that the imagination, when
+beholding the earth, at the same time also perceives
+the Moon condition as it has developed up to the
+present time.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now that world which is entered in this way is
+one to which not only the supersensible part of the
+Earth belongs, but is one in which also other cosmic
+bodies are imbedded, which in a physical sense are
+entirely separate from the earth. Therefore, the observer
+of supersensible worlds thus beholds not only
+the supersensible part of the earth, but also the supersensible
+part of other cosmic beings. If one
+should be impelled to ask why clairvoyants do not
+<span class="tei tei-pb" id="page407">[pg 407]</span><a name="Pg407" id="Pg407" class="tei tei-anchor"></a>
+describe the appearance of Mars, etc., he should bear
+in mind that it is primarily a question of observing
+supersensible conditions of other planetary bodies,
+whereas the questioner is thinking of physical sense
+conditions. Therefore in this work it was possible to
+speak of certain relations of the earth's evolution
+to the simultaneous evolution on Saturn, Jupiter,
+Mars, etc. Now when the human astral body has
+been drawn away by sleep, it belongs not only to
+the earth, but to worlds of which still other regions
+of the universe (stellar worlds) are a part. Indeed,
+these worlds extend their influence to man's astral
+body even when he is awake. For this reason the
+name <span class="tei tei-q">“astral body”</span> appears to be justified.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Of Man's Life After Death
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mention has been made, in the course of this book,
+of the time during which the astral body still remains
+joined to the etheric body of man after death.
+During this time there exists a slowly paleing recollection
+of the whole earth life just ended. The duration
+of this time varies in different individuals. It
+depends upon the strength with which the astral
+body clings to the etheric body, on the power which
+the former has over the latter. Supersensible cognition
+can gain an idea of this power by observing
+a person who, judging from his degree of fatigue,
+must of necessity fall asleep, but, by sheer inner
+force, keeps awake. It then appears that different
+people can keep awake for different lengths of time
+without being overpowered by sleep. The memory
+<span class="tei tei-pb" id="page408">[pg 408]</span><a name="Pg408" id="Pg408" class="tei tei-anchor"></a>
+of the past life, in other words the connection with
+the etheric body, lasts about as long after death as
+the length of time a man can keep awake when, in
+the most extreme case, he is compelled to.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the etheric body is detached from the individual
+after death, something of it nevertheless remains
+for man's whole subsequent development;
+this may be described as an extract, or the essence
+of it. This extract contains the result of the past
+life, and is the vehicle of all that which, during man's
+spiritual development between death and a new
+birth, unfolds like a germ for the following life.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The duration of time between death and a new
+birth is determined by the fact that the ego, as a
+rule, returns to the physical sense-world only when
+that world has been so transformed that the ego
+can experience something new. During its sojourn
+in spiritual regions, its dwelling place on earth undergoes
+a change. But this change is connected
+with the great changes in the universe, with changes
+in the constellation of the earth, sun and so forth.
+These are changes in which certain repetitions take
+place, in connection with new conditions. They find
+an external expression in the fact, for example, that
+the point in the vault of heaven at which the sun
+rises at the beginning of spring makes a complete
+circuit in the course of about twenty-six thousand
+years. Hence this vernal point, in the course of the
+period mentioned, moves from one region of the
+<span class="tei tei-pb" id="page409">[pg 409]</span><a name="Pg409" id="Pg409" class="tei tei-anchor"></a>
+heavens to another. In the course of the twelfth part
+of that time, that is to say, in about twenty-one hundred
+years, conditions on the earth have changed
+sufficiently for the human soul to experience something
+new upon it since its previous incarnation.
+However, since the experiences of an individual vary
+according to whether he is incarnated as a woman
+or as a man, there are, as a rule, two incarnations
+within the time stated, one as a man and one as a
+woman. But these things are also dependent upon
+the nature of the forces which man carries with him
+from his earthly existence through death. Therefore
+all the statements given here are to be taken
+only in a general sense, but can be subject to the
+greatest variations in special cases.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Course Of Human Life
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man's life, as it manifests itself in the sequence of
+events between birth and death, can be fully understood
+only by taking into account both the physical
+body with its senses and the changes undergone by
+man's supersensible principles. Occult science views
+those changes in the following manner. Physical
+birth is seen to be the detachment of the human being
+from its maternal covering. Forces which before
+birth the embryo shared in common with its mother's
+body, are present independently in the child after
+birth. But in later life supersensible events, similar
+to those of the sense-world at physical birth, become
+perceptible to supersensible observation. That is,
+the etheric body of the human being up to the change
+<span class="tei tei-pb" id="page410">[pg 410]</span><a name="Pg410" id="Pg410" class="tei tei-anchor"></a>
+of teeth (the sixth or seventh year) is still enveloped
+in an etheric sheath. The etheric sheath falls
+away at that period, and then the <span class="tei tei-q">“birth”</span> of the
+etheric body occurs. But man is still surrounded
+by an astral sheath, which falls away between its
+twelfth and sixteenth year (at the time of puberty).
+This is the <span class="tei tei-q">“birth”</span> of the astral body; and at a
+still later period the real ego is born.<a id="noteref_33" name="noteref_33" href="#note_33"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">33</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now after the birth of the ego, man lives in such
+a way that he adapts himself to the conditions of
+the world and of life, and occupies himself within
+them, in accordance with the principles active
+through his ego,—the sentient,- the intellectual- and
+the consciousness-soul. Then there comes a time in
+which the etheric body retraces the process of its
+development from the seventh year onward, in reverse
+order. At first the astral body has so developed
+itself that it unfolds that which was present
+within it at birth as a germ. After the birth of the
+ego, this astral body enriches itself by experiencing
+the outer world. Finally, at a definite time, it begins
+to nourish itself spiritually by consuming its own
+etheric body; it actually lives upon the etheric body.
+The decay of the physical body in old age is a consequence
+of this.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The course of human life therefore falls into three
+divisions: a time of unfoldment for the physical and
+<span class="tei tei-pb" id="page411">[pg 411]</span><a name="Pg411" id="Pg411" class="tei tei-anchor"></a>
+etheric bodies, then one in which the astral body
+and the ego develop, and lastly that in which the
+etheric and physical bodies are changed back again.
+But the astral body plays a part in all the events
+that take place between birth and death. Since it is
+really born in a spiritual sense only between the
+twelfth and sixteenth years and must, during man's
+declining years, draw upon the forces of the etheric
+and physical bodies, that which it is able to perform
+by its own powers will develop more slowly than if
+it were not within a physical and an etheric body.
+After death, when the physical and etheric bodies
+have fallen away, evolution, during the time of purification,
+proceeds in such a manner that it occupies
+about one-third of the duration of life between birth
+and death.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Higher Regions Of The Spiritual World
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By imagination, inspiration, and intuition, supersensible
+cognition gradually ascends into those regions
+of the spiritual world within which it can
+reach the beings who have to do with human and
+cosmic evolution. And thus it also becomes possible
+to trace human evolution between death and a new
+birth in such a way that it becomes comprehensible.
+Now there are still higher regions of existence, which
+can only be briefly indicated here. When supersensible
+cognition has risen to intuition, it lives in a
+world of spiritual beings. These too, are evolving.
+That which concerns humanity of the present day
+extends upward, in a certain sense, as far as the
+<span class="tei tei-pb" id="page412">[pg 412]</span><a name="Pg412" id="Pg412" class="tei tei-anchor"></a>
+world of intuition. True, man receives impulses
+from yet higher worlds in the course of his evolution
+between death and re-birth. But he does not experience
+these impulses directly; they are brought to
+him by beings belonging to the spiritual world.
+And if these are considered, everything that happens
+reveals itself to man. But the special conditions
+of these beings, that which they themselves require
+in order to guide human evolution, can only be observed
+by means of a cognition that transcends intuition.
+We thus have a glimpse of worlds which
+we must so picture that within them the most highly
+spiritual features of the earth are there among the
+lowest. Logical decisions, for example, count among
+the highest things within the earthly sphere; while
+the activities of the mineral kingdom are among the
+lowest. Now in those higher spheres, logical decisions
+correspond to about what the mineral activities
+are on earth. Above the domain of intuition,
+lies the region in which the cosmic plan is woven out
+of spiritual causes.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Principles Of Man
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When it is said that the ego works on the human
+principles, on the physical, etheric, and astral bodies,
+and transforms them in reverse order into Spirit-Self,
+Life-Spirit, and Spirit-Man, this statement relates
+to the work of the ego on the human being by
+means of the highest faculties, the development of
+which was begun only under earthly conditions. But
+this transformation is preceded at a lower level by
+<span class="tei tei-pb" id="page413">[pg 413]</span><a name="Pg413" id="Pg413" class="tei tei-anchor"></a>
+another change, giving rise to the sentient-, the intellectual- or
+rational-, and the consciousness-soul.
+For while, in the course of human evolution, the sentient-soul
+is being formed, changes are taking place
+in the astral body; the growth of the intellectual-soul
+expresses itself in transformations in the etheric
+body; and that of the consciousness-soul in similar
+transformations in the physical body. Fuller
+information on this subject has been given in this
+book in the accounts of the evolution of the earth.
+Thus in a certain sense we may say that the sentient-soul
+itself is the result of a transformed astral body,
+the intellectual- or rational-soul of a transformed
+etheric body, and the consciousness-soul of a transformed
+physical body. But we may also say that
+these three divisions of the soul are parts of the
+astral body; for example, the consciousness-soul is
+only possible because it is an astral entity existing
+in a physical body suited to it. It lives an astral
+life within a physical body fashioned to be its dwelling
+place.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Dream State
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A description of the dream state has been given
+in another chapter of this book. On the one hand
+it is to be regarded as a relic of the old picture-consciousness
+peculiar to man during the Moon evolution,
+and also during a great part of the evolution of
+the Earth. Evolution goes forward in such a way
+that earlier conditions resolve themselves into later
+ones. And so, in the dream state, there now appears
+<span class="tei tei-pb" id="page414">[pg 414]</span><a name="Pg414" id="Pg414" class="tei tei-anchor"></a>
+in man a relic of what was once his normal condition.
+But at the same time this condition from another
+aspect is different from the old picture-consciousness.
+For since its development, the ego also has
+taken part in those activities of the astral body which
+are carried on during sleep in the dream life. Thus
+through the presence of the ego there arises in
+dreams a transformed picture-consciousness. But
+since the ego does not consciously exercise its authority
+over the astral body during dream life, nothing
+belonging to the sphere of that life can be regarded
+as being really able to lead to a knowledge
+of higher worlds in an occult sense. Something similar
+holds good with regard to what is often called
+vision, premonition, or <span class="tei tei-q">“second sight.”</span> These arise
+through silencing the ego and the consequent appearance
+of remnants of the old condition of consciousness.
+In spiritual science these are of no
+value. What may be observed in them cannot in
+any real sense be regarded as a result of it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Attainment Of Supersensible Knowledge
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The path to the attainment of knowledge of the
+higher worlds, which has been more fully described
+in this book, may also be called the <span class="tei tei-q">“direct path of
+knowledge.”</span> In addition to this path there is another,
+which we may designate as the <span class="tei tei-q">“path of feeling.”</span>
+It would be quite a mistake, however, to believe
+that the former had nothing to do with the development
+of feeling. On the contrary, it leads to the
+greatest possible deepening of the life of feeling. But
+<span class="tei tei-pb" id="page415">[pg 415]</span><a name="Pg415" id="Pg415" class="tei tei-anchor"></a>
+the <span class="tei tei-q">“path of feeling”</span> addresses itself directly and
+solely to the feelings, and seeks from this point to
+rise to knowledge. It rests on the fact that when the
+soul entirely surrenders itself to a feeling for a certain
+length of time, the latter is transformed into
+knowledge, into imaginative perception. When, for
+example, the soul is filled for weeks or months, or
+even longer, with the feeling of humility, the content
+of the feeling becomes transformed into a perception.
+Now a path leading to supersensible regions
+may be found by devoting oneself to such feelings
+one by one; but for the man of today, bound by the
+ordinary circumstances of life, this is not easily
+carried out. Solitude, retirement from the life of
+the present day, is almost indispensable. For the
+impressions of everyday life disturb the soul especially
+at the beginning of development, through absorption
+in certain feelings. On the other hand,
+the path of knowledge described in this book can be
+pursued in every situation of present-day life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Observation Of Special Events And Beings In
+The Spiritual World
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The question may be asked whether inner concentration
+and the other means described for the attainment
+of supersensible cognition permit us to observe
+only in a general way what happens between death
+and a new birth or other spiritual events; or whether
+they furnish the possibility of observing quite definite
+events and beings, as, for example, any given
+deceased person. To this we must answer that one
+who has acquired the ability to see in the spiritual
+<span class="tei tei-pb" id="page416">[pg 416]</span><a name="Pg416" id="Pg416" class="tei tei-anchor"></a>
+world by the methods explained, can also perceive
+particular events which occur there; he acquires the
+power of putting himself in communication with individuals
+living in the spiritual world between death
+and a new birth. It must be observed, however, that
+in an occult sense this ought to take place only after
+the proper training required for supersensible cognition
+has been undergone. For not until then is it
+possible to distinguish between illusion and reality,
+in regard to certain events and beings. A man who
+tries to observe particular cases without due instruction,
+may fall a victim to innumerable deceptions.
+The training which leads to the observation in higher
+worlds of what has been described in this book, also
+leads to the ability to trace the post-mortem life of
+any special individual, and no less does it lead to
+the observation and comprehension of all psycho-spiritual
+beings who, from the hidden worlds, work
+upon the visible ones. Correct observation of individual
+cases is only possible, however, on the basis of
+a knowledge of the universal great facts of the spiritual
+world,—facts regarding the world and humanity
+which concern every human being. The desire
+for the one without the other, leads one into error.
+</p>
+
+</div>
+</div>
+<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em">
+  <div id="footnotes" class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+    <a name="toc19" id="toc19"></a>
+    <a name="pdf20" id="pdf20"></a>
+    <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Footnotes</span></h1>
+    <dl class="tei tei-list-footnotes"><dt class="tei tei-notelabel"><a id="note_1" name="note_1" href="#noteref_1">1.</a></dt><dd class="tei tei-notetext">We may also say,
+it could only live the life of a plant in the physical body.</dd><dt class="tei tei-notelabel"><a id="note_2" name="note_2" href="#noteref_2">2.</a></dt><dd class="tei tei-notetext">Explanations such as those given in this book regarding the
+faculty of memory may very easily be misunderstood. For one
+who observes external events only would not at first sight notice
+the difference between what happens in the animal, or even
+in the plant, when something appears in them resembling
+memory, and what is here characterized as actual recollection
+in man. Of course, when an animal has performed an action
+for a third or fourth time it may perform it in such a way
+that the outer process gives the impression that memory and the
+training associated with it are present. Nay, we may even extend
+our conception of memory or of recollection as far as some
+naturalists and their disciples, when they point out that the
+chicken begins to pick up grain as soon as it comes out of the
+shell; that it even knows the proper movements of head and
+body for gaining its end. It could not have learned this in the
+eggshell; hence it must have done so through the thousands and
+thousands of creatures from which it is descended (so says
+Hering, for example). We may call the phenomenon before us
+something resembling memory, but we shall never arrive at a
+real comprehension of human nature if we do not take into account
+that every distinctive element which shows itself in the
+human being as an inner process, as an actual perception of
+earlier experiences at a later date, is not merely the working of
+earlier conditions in later ones. In this book it is this perception
+of what is past that is called memory, not alone the
+reappearance (even though transformed) of what once existed,
+in a later form. Were we to use the word memory for the
+corresponding processes in the vegetable and animal kingdoms,
+we should be required to use a different word in speaking of
+man. In the description given here the important thing is not
+the particular word used, but rather that in attempting to understand
+human beings this distinction should be recognized.
+Just as little do the apparently very intelligent actions of animals
+have any relation to what is <em class="tei tei-emph"><span style="font-style: italic">here</span></em> called memory.</dd><dt class="tei tei-notelabel"><a id="note_3" name="note_3" href="#noteref_3">3.</a></dt><dd class="tei tei-notetext">The
+term <span class="tei tei-q">“Verstandesseele”</span> is sometimes translated by
+<span class="tei tei-q">“rational soul.”</span> From a certain point of view one might prefer
+the term <span class="tei tei-q">“intellectual soul,”</span> because it expresses better the
+activity of the soul than does <span class="tei tei-q">“rational soul.”</span> In the latter one
+thinks of the knowledge about a perception; in intellectuality,
+one thinks of the actual possibility of forming this knowledge
+through inward activity. In German the expression <span class="tei tei-q">“emotional
+soul”</span> only coincides as it should with the second member of the
+soul when the inward activity is kept in view.</dd><dt class="tei tei-notelabel"><a id="note_4" name="note_4" href="#noteref_4">4.</a></dt><dd class="tei tei-notetext">No hard and fast line can be drawn between the
+changes which are accomplished in the astral body through the activity
+of the ego and those taking place in the etheric body. The one
+merges into the other. When a man learns something, and
+thereby gains a certain capacity for judgment, a change takes
+place in his astral body; but when this judgment changes his
+natural disposition, so that he habituates himself to <em class="tei tei-emph"><span style="font-style: italic">feel</span></em> differently,
+in consequence of his learning, from what he did before,
+this means a change in his etheric body. Everything that
+becomes so much a man's own that he can always recall it, is
+based on the transformation of the etheric body. That which
+little by little becomes an abiding possession of the memory has
+its foundation in the transmission to the etheric body of the
+work of the astral body.</dd><dt class="tei tei-notelabel"><a id="note_5" name="note_5" href="#noteref_5">5.</a></dt><dd class="tei tei-notetext">As a matter
+of fact, it is always very profitable for any one
+who is taking up the study of occult science to acquaint himself
+with the statements of those who regard this science as
+merely fanciful. Such statements cannot be so easily branded
+as due to partiality on the part of the observer. Let occultists
+learn as much as possible from those who regard their efforts
+as nonsense. They need not be disturbed if in this respect their
+love is not reciprocated. Occult observation assuredly does not
+require such things for the verification of its results, nor are
+these allusions intended as proofs but as illustrations.</dd><dt class="tei tei-notelabel"><a id="note_6" name="note_6" href="#noteref_6">6.</a></dt><dd class="tei tei-notetext">In current
+theosophical literature, the condition of the ego
+from death to the end of purification is called <span class="tei tei-q">“Kamaloca.”</span></dd><dt class="tei tei-notelabel"><a id="note_7" name="note_7" href="#noteref_7">7.</a></dt><dd class="tei tei-notetext">The assertion that a man's personal talents, if governed
+purely by the law of <span class="tei tei-q">“heredity,”</span> must show themselves at the
+beginning of a line of descent, not at its end, might of course
+easily be misunderstood. It might be said, indeed, that they
+could not show themselves then, for they must first be developed.
+But this is no objection; for if we wish to prove that
+something has been inherited from an ancestor, we must show
+how that which was there formerly is repeated in a descendant.
+Now if it were demonstrated that something existed at the beginning
+of a genealogical line which reappeared in its further
+course, we might speak of heredity. We cannot do so when
+something appears at the end of it which was not there before.
+The reversal of the above proposition is only to show that the
+belief in heredity is impossible.</dd><dt class="tei tei-notelabel"><a id="note_8" name="note_8" href="#noteref_8">8.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">In
+different chapters of this book it has been shown how
+the world of humanity, and man himself, pass, in their progressive
+evolution, through conditions which have been named
+Saturn, Sun, Moon, Earth, Jupiter, Venus, and Vulcan. The
+relationship has also been indicated in which human evolution
+stands with regard to the celestial bodies which exist besides
+the earth and which are called saturn, jupiter, mars, and so
+on. These latter planets are also passing through their evolution
+in the natural way. At the present period they have
+reached such a stage that their physical portions are seen as
+those bodies which physical astronomy calls saturn, jupiter,
+mars, and so forth. Now when the saturn of the present day is
+observed by occultism it is seen to be, in a certain sense, a
+reincarnation of the old Saturn. It has come into existence because
+of the presence of certain beings, who before the separation
+of the sun from the earth were unable, like the others, to
+leave with the sun. The reason of this was that they had gained
+so many qualities which are suitable for a saturn existence,
+that their place could not be where the qualities of the sun
+were specially unfolded. The present jupiter, however,
+arose in consequence of the presence of beings possessed of
+qualities which can only be matured on the future jupiter of
+the whole evolution. A dwelling place appeared for them on
+which they can already begin in anticipation of this later evolution.
+</p>
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the same way mars is a planetary body on which dwell
+beings whose lunar evolution was such that further progress
+on the earth could bring them nothing. Mars is a reincarnation
+of the old Moon at a higher stage. The present mercury is the
+dwelling place of beings who are beyond the evolution of the
+earth; but this is just because they have developed certain
+qualities in a higher way than is possible on the earth itself.
+The present venus is a prophetic anticipation of the future
+Venus condition of a similar kind. It is consequently justifiable
+to give to the conditions preceding and following the
+Earth the names of their corresponding representatives in the
+universe.</p></dd><dt class="tei tei-notelabel"><a id="note_9" name="note_9" href="#noteref_9">9.</a></dt><dd class="tei tei-notetext">Therefore it
+is perhaps scarcely necessary to remark that
+what has been described above could never actually happen. A
+contemporary man, as he is, could not have approached ancient
+Saturn as a spectator. The account was given merely for the
+sake of illustration.</dd><dt class="tei tei-notelabel"><a id="note_10" name="note_10" href="#noteref_10">10.</a></dt><dd class="tei tei-notetext">In
+Christian spiritual science they bear the name of
+<span class="tei tei-q">“Kyriotetes,”</span> that is, <span class="tei tei-q">“Dominions.”</span></dd><dt class="tei tei-notelabel"><a id="note_11" name="note_11" href="#noteref_11">11.</a></dt><dd class="tei tei-notetext">In Christian
+esoteric science they are called <span class="tei tei-q">“Thrones.”</span></dd><dt class="tei tei-notelabel"><a id="note_12" name="note_12" href="#noteref_12">12.</a></dt><dd class="tei tei-notetext">The Christian
+<span class="tei tei-q">“Dynamis,”</span> or <span class="tei tei-q">“Powers.”</span></dd><dt class="tei tei-notelabel"><a id="note_13" name="note_13" href="#noteref_13">13.</a></dt><dd class="tei tei-notetext">The Christian
+<span class="tei tei-q">“Exusiai,”</span> or <span class="tei tei-q">“Authorities.”</span></dd><dt class="tei tei-notelabel"><a id="note_14" name="note_14" href="#noteref_14">14.</a></dt><dd class="tei tei-notetext">The Christian
+<span class="tei tei-q">“Archai,”</span> or <span class="tei tei-q">“Principalities.”</span></dd><dt class="tei tei-notelabel"><a id="note_15" name="note_15" href="#noteref_15">15.</a></dt><dd class="tei tei-notetext">The Christian
+<span class="tei tei-q">“Archangeloi,”</span> or <span class="tei tei-q">“Archangels.”</span></dd><dt class="tei tei-notelabel"><a id="note_16" name="note_16" href="#noteref_16">16.</a></dt><dd class="tei tei-notetext">The Christian
+<span class="tei tei-q">“Seraphim.”</span></dd><dt class="tei tei-notelabel"><a id="note_17" name="note_17" href="#noteref_17">17.</a></dt><dd class="tei tei-notetext">The Christian <span class="tei tei-q">“Angeloi,”</span> or
+<span class="tei tei-q">“Angels.”</span></dd><dt class="tei tei-notelabel"><a id="note_18" name="note_18" href="#noteref_18">18.</a></dt><dd class="tei tei-notetext">The Christian
+<span class="tei tei-q">“Cherubim.”</span></dd><dt class="tei tei-notelabel"><a id="note_19" name="note_19" href="#noteref_19">19.</a></dt><dd class="tei tei-notetext">The gas
+appears to clairvoyant consciousness through the
+effect of light which emanates from it. We might therefore
+speak also of light forms, which are apparent to spiritual
+vision.</dd><dt class="tei tei-notelabel"><a id="note_20" name="note_20" href="#noteref_20">20.</a></dt><dd class="tei tei-notetext">In current
+theosophical literature they are called "rounds."
+Yet, if we bear in mind the more graphic description already
+given, we shall guard against a too schematic concept of such
+matters.</dd><dt class="tei tei-notelabel"><a id="note_21" name="note_21" href="#noteref_21">21.</a></dt><dd class="tei tei-notetext">In the next few pages, Sun and Moon are printed with
+capital letters when the <em class="tei tei-emph"><span style="font-style: italic">old</span></em> evolutions are referred to, but are
+printed <span class="tei tei-q">“sun”</span> and <span class="tei tei-q">“moon”</span> when the Earth period is
+indicated.—<span class="tei tei-hi"><span style="font-style: italic">Translator</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_22" name="note_22" href="#noteref_22">22.</a></dt><dd class="tei tei-notetext">Further
+particulars on this subject will be found in my
+book, <span class="tei tei-hi"><span style="font-style: italic">Atlantis and Lemuria</span></span>,
+which deals with man's ancestors.</dd><dt class="tei tei-notelabel"><a id="note_23" name="note_23" href="#noteref_23">23.</a></dt><dd class="tei tei-notetext">More detailed information about these Mysteries of antiquity
+is to be found in my book, <span class="tei tei-q">“Christianity as Mystical
+Fact.”</span> More particulars will be given in the last chapter of the
+present work.</dd><dt class="tei tei-notelabel"><a id="note_24" name="note_24" href="#noteref_24">24.</a></dt><dd class="tei tei-notetext">What is
+to be said further on this subject will be given in a
+later chapter dealing with supersensible knowledge.</dd><dt class="tei tei-notelabel"><a id="note_25" name="note_25" href="#noteref_25">25.</a></dt><dd class="tei tei-notetext">All
+sagas concerning the twilight of the gods, and similar
+traditions, had their origin in this knowledge of the Mysteries
+in Europe.</dd><dt class="tei tei-notelabel"><a id="note_26" name="note_26" href="#noteref_26">26.</a></dt><dd class="tei tei-notetext">It is
+a matter of no moment whatever whether the above
+thoughts are warranted or not by any of the views held by natural
+science. For the object is to develop such thoughts about
+the plant and man as may—irrespective of all theories—be
+gained by means of simple and direct contemplation. Such
+thoughts are of importance side by side with no less significant
+theoretical presentments of things in the external world; and
+here the thoughts are not adduced in order to prove a fact
+scientifically, but to construct a symbol that shall prove effective,
+irrespective of whatever objections may be raised by this
+or that person against its construction.</dd><dt class="tei tei-notelabel"><a id="note_27" name="note_27" href="#noteref_27">27.</a></dt><dd class="tei tei-notetext">In my
+explanations of <span class="tei tei-q">“How to attain Knowledge of the
+Higher Worlds,”</span> translated under the
+title of <span class="tei tei-hi"><span style="font-style: italic">The Way of Initiation</span></span>
+and beginning at Chapter II, several other examples of
+methods of meditation are given, and especially efficacious will
+be found one which deals with the coming into being and fading
+away of a plant; also another may be particularly recommended,
+based on the dormant formative power dwelling in the seed of
+a plant, and others on the form and structure of crystals, and
+other substances. But the purpose in this book was only to
+show in one instance, the nature of meditation.</dd><dt class="tei tei-notelabel"><a id="note_28" name="note_28" href="#noteref_28">28.</a></dt><dd class="tei tei-notetext">Special
+exercises going into greater detail on this subject
+may be found in my book entitled <span class="tei tei-hi"><span style="font-style: italic">The Way of Initiation</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_29" name="note_29" href="#noteref_29">29.</a></dt><dd class="tei tei-notetext">It must
+of course be clearly understood that such an appellation
+as <span class="tei tei-q">“lotus flower”</span> has no more bearing on the matter than
+has the expression <span class="tei tei-q">“wing,”</span> if applied to the lobe of a lung.</dd><dt class="tei tei-notelabel"><a id="note_30" name="note_30" href="#noteref_30">30.</a></dt><dd class="tei tei-notetext">In my
+books, entitled <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">The Way of Initiation</span></span>”</span>
+and <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Initiation
+and Its Results</span></span>,”</span> some of these methods of meditation and
+exercises for acting upon these different organs are set forth.</dd><dt class="tei tei-notelabel"><a id="note_31" name="note_31" href="#noteref_31">31.</a></dt><dd class="tei tei-notetext">The appellation
+<span class="tei tei-q">“two-petalled”</span> or <span class="tei tei-q">“sixteen-petalled,”</span> and so
+on, is used because the organs in question may be likened to
+flowers having a corresponding number of petals.</dd><dt class="tei tei-notelabel"><a id="note_32" name="note_32" href="#noteref_32">32.</a></dt><dd class="tei tei-notetext">Intuition
+is in everyday life a much-abused word, which is
+made to stand for a vague and uncertain view of a matter; for
+some sort of <span class="tei tei-q">“notion,”</span> which, while it may possibly <span class="tei tei-q">“hit”</span> the
+truth, can nevertheless give no immediate proof of it. It is
+needless to say that this kind of intuition is not meant here.
+Intuition, in this case, stands for knowledge of the highest and
+most luminous clearness, of the justification of which the possessor
+is, in the fullest sense, conscious.</dd><dt class="tei tei-notelabel"><a id="note_33" name="note_33" href="#noteref_33">33.</a></dt><dd class="tei tei-notetext">The
+suggestive points of view for the conduct of education
+resulting from a knowledge of these supersensible facts are presented
+in my little book, <span class="tei tei-hi"><span style="font-style: italic">The Education of Children from the
+Standpoint of Spiritual Science</span></span>, in which will be found fuller
+details of what can here only be hinted at.</dd></dl>
+  </div>
+  <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+    <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE***
+</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader21" id="rightpageheader21"></a><a name="pgtoc22" id="pgtoc22"></a><a name="pdf23" id="pdf23"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">December  20, 2009  </th></tr><tr><td class="tei tei-item tei-item-gloss"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt">
+        <span class="tei tei-name">
+            Produced by Juliet Sutherland, David King, and the Online
+            Distributed Proofreading Team at &lt;http://www.pgdp.net/&gt;.
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+      </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader24" id="rightpageheader24"></a><a name="pgtoc25" id="pgtoc25"></a><a name="pdf26" id="pdf26"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named 
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+      <title>An Outline of Occult Science</title>
+      <author><name reg="Steiner, Rudolf">Rudolf Steiner</name></author>
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+      <edition n="4">Edition 4</edition>
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+      <date>December  20, 2009</date>
+      <idno type="etext-no">30718</idno>
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+    <div rend="page-break-before: always">
+      <p rend="font-size: xx-large; text-align: center">An Outline of Occult Science</p>
+      <p rend="font-size: xx-large; text-align: center">By</p>
+      <p rend="font-size: xx-large; text-align: center">Rudolf Steiner, Ph.D.</p>
+      <p rend="font-size: large; text-align: center">Authorized Translation from the Fourth Edition</p>
+      <p rend="font-size: large; text-align: center">(Newly Revised)</p>
+      <p rend="text-align: center">AnthropoSophic Press</p>
+      <p rend="text-align: center">New York</p>
+      <p rend="text-align: center">1922</p>
+    </div>
+    <div rend="page-break-before: always">
+      <head>Contents</head>
+      <divGen type="toc" />
+    </div>
+
+  </front>
+<body>
+
+<pb n='xi'/><anchor id='Pgxi'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Preface to the Fourth Edition.</head>
+
+<p>
+One who undertakes to represent certain results
+of scientific spiritual research of the
+kind recorded in this book, must above all
+things be prepared to find that this kind of investigation
+is at the present time almost universally
+regarded as impossible. For things are related in
+the following pages about which those who are today
+esteemed exact thinkers, assert that they will
+probably remain altogether indeterminable by human
+intelligence. One who knows and can respect
+the reasons which prompt many a serious person
+to assert this impossibility, would fain make the
+attempt again and again to show what misunderstandings
+are really at the bottom of the belief that
+it is not given to human knowledge to penetrate into
+the superphysical worlds.
+</p>
+
+<p>
+For two things present themselves for consideration.
+First, no human being will, on deeper reflection,
+be able in the long run to shut his eyes to the
+fact that his most important questions as to the
+meaning and significance of life must remain unanswered,
+if there be no access to higher worlds. Theoretically
+we may delude ourselves concerning this
+fact and so get away from it; the depths of our soul-life,
+however, will not tolerate such self-delusion.
+The person who will not listen to what comes from
+<pb n='xii'/><anchor id='Pgxii'/>
+these depths of the soul will naturally reject any
+account of supersensible worlds. There are however
+people&mdash;and their number is not small&mdash;who
+find it impossible to remain deaf to the demands
+coming from the depths of the soul. They must always
+be knocking at the gates which, in the opinion
+of others, bar the way to what is <q>incomprehensible.</q>
+</p>
+
+<p>
+Secondly, the statements of <q>exact thinkers</q> are
+on no account to be despised. Where they have to
+be taken seriously, one who occupies himself with
+them will thoroughly feel and appreciate this seriousness.
+The writer of this book would not like to
+be taken for one who lightly disregards the enormous
+thought-labour which has been expended in
+determining the limits of the human intellect. This
+thought-labour cannot be put aside with a few
+phrases about <q>academic wisdom</q> and the like. In
+many cases it has its source in true striving after
+knowledge and in genuine discernment. Indeed, even
+more than this must be admitted; reasons have been
+brought forward to show that that knowledge which
+is to-day regarded as scientific cannot penetrate into
+supersensible worlds, and these reasons <emph>are in a certain
+sense irrefutable</emph>.
+</p>
+
+<p>
+Now it may appear strange to many people that
+the writer of this book admits this freely, and yet
+undertakes to make statements about supersensible
+worlds. It seems indeed almost impossible that a
+person should admit <emph>in a certain sense</emph> the reasons
+<pb n='xiii'/><anchor id='Pgxiii'/>
+why knowledge of superphysical worlds is unattainable,
+and should yet speak about those worlds.
+</p>
+
+<p>
+Yet it is possible to take this attitude, and at the
+same time to understand that it impresses others
+as being inconsistent. It is not given to every one
+to enter into the experiences we pass through when
+we approach supersensible realms with the human
+intellect. Then it turns out that intellectual proofs
+may certainly be irrefutable, and that <emph>notwithstanding
+this</emph>, they need not be decisive with regard to
+reality. Instead of all sorts of theoretical explanations,
+let us now try to make this comprehensible
+by a comparison. That comparisons are not in themselves
+proofs is readily admitted, but this does not
+prevent their often making intelligible what has
+to be expressed.
+</p>
+
+<p>
+Human understanding, as it works in everyday
+life and in ordinary science, is actually so constituted
+that it cannot penetrate into superphysical
+worlds. This may be proven beyond the possibility
+of denial. But this proof can have no more value
+for a certain kind of soul-life than the proof one
+would use in showing that man's natural eye cannot,
+with its visual faculty, penetrate to the smallest
+cells of a living being, or to the constitution of far-off
+celestial bodies.
+</p>
+
+<p>
+Just as the assertion is true and demonstrable
+that the ordinary power of seeing does not penetrate
+as far as the cells, so also is the other assertion
+which maintains that ordinary knowledge cannot
+penetrate into supersensible worlds. And yet the
+<pb n='xiv'/><anchor id='Pgxiv'/>
+proof that the ordinary power of vision has to stop
+short of the cells in no way excludes the investigation
+of cells. Why should the proof that the ordinary
+power of cognition has to stop short of supersensible
+worlds, decide anything against the possibility
+of investigating those worlds?
+</p>
+
+<p>
+One can well sense the feeling which this comparison
+may evoke in many people. One can even understand
+that he who doubts and holds the above comparison
+against this labor of thought, does not even
+faintly sense the whole seriousness of that mental
+effort. And yet the present writer is not only fully
+convinced of that seriousness, but is of opinion that
+that work of thought may be numbered among the
+noblest achievements of humanity. To show that
+the human power of vision cannot perceive the cellular
+structure without the help of instruments, would
+surely be a useless undertaking; but in exact thinking,
+to become conscious of the nature of that
+thought is a necessary work of the mind. It is only
+natural that one who devotes himself to such work,
+should not notice that reality may refute him. The
+preface to this book can be no place for entering
+into many <q>refutations</q> of former editions, put
+forth by those who are entirely devoid of appreciation
+of that for which it strives, or who direct their
+unfounded attacks against the personality of the
+author; but it must, none the less, be emphasized
+that belittling of serious scientific thought in this
+book can only be imputed to the author by one who
+<pb n='xv'/><anchor id='Pgxv'/>
+wishes to shut himself off from the <emph>spirit</emph> of what is
+expressed in it.
+</p>
+
+<p>
+Man's power of cognition may be augmented and
+made more powerful, just as the eye's power of
+vision may be augmented. Only the means for
+strengthening the capacity of cognition are entirely
+of a spiritual nature; they are inner processes, belonging
+purely to the soul. They consist of what is
+described in this book as meditation and concentration
+(contemplation). Ordinary soul-life is bound
+up with the bodily instrument; the strengthened
+soul-life liberates itself from it. There are schools
+of thought at the present time to which this assertion
+must appear quite senseless, to which it must
+seem based only upon self-delusion. Those who think
+in this way will find it easy, from their point of view,
+to prove that <q>all soul-life</q> is bound up with the
+nervous system. One who holds the standpoint
+from which this book has been written, can thoroughly
+understand such proofs. He understands
+people who say that only superficiality can assert
+that there may be some kind of soul-life independent
+of the body, and who are quite convinced that
+in such experiences of the soul there exists a connection
+with the life of the nervous system, which
+the <q>dilettantism of occult science</q> merely fails to
+detect.
+</p>
+
+<p>
+Here certain quite comprehensible habits of
+thought are in such sharp contradiction to what has
+been described in this book, that there is as yet no
+prospect of coming to an understanding with many
+<pb n='xvi'/><anchor id='Pgxvi'/>
+people. It is here that we come to the point where
+the desire must arise that it should no longer be a
+characteristic of our present day culture to at once
+decry as fanciful or visionary a method of research
+which differs from its own. But on the other hand
+it is also a fact at the present time that a number
+of people can appreciate the supersensible method
+of research, as it is presented in this book, people
+who understand that the meaning of life is not revealed
+in general phrases about the soul, self, and
+so on, but can only result from really entering into
+the facts of superphysical research.
+</p>
+
+<p>
+Not from lack of modesty, but with a sense of
+joyful satisfaction, does the author of this book feel
+profoundly the necessity for this fourth edition after
+a comparatively short time. The author is not
+prompted to this statement by lack of modesty, for
+he is entirely too conscious of how little even this
+new edition approaches that <q>outline of a supersensuous
+world concept</q> which it is meant to be. The
+whole book has once more been revised for the new
+edition, much supplementary matter has been inserted
+at important points, and elucidations have
+been attempted. But in numerous passages the author
+has realized how poor the means of presentation
+accessible to him prove to be in comparison with
+what superphysical research discovers. Thus it was
+scarcely possible to do more than point out the way
+in which to reach conceptions of the events described
+in this book as the Saturn, Sun, and Moon evolutions.
+An important aspect of this subject has been briefly
+<pb n='xvii'/><anchor id='Pgxvii'/>
+remodelled in this edition. But experiences in relation
+to such things diverge so widely from all experiences
+in the realm of the senses, that their
+presentation necessitates a continual striving after
+expressions which may be, at least in some measure,
+adequate. One who is willing to enter into the attempted
+presentation which has here been made,
+will perhaps notice that in the case of many things
+which cannot possibly be expressed by mere words,
+the endeavour has been made to convey them by the
+<emph>manner</emph> of the description. This manner is, for instance,
+different in the account of the Saturn evolution
+from that used for the Sun evolution, and so on.
+</p>
+
+<p>
+Much complementary and additional matter has
+been inserted in this edition in the part dealing with
+<q>Perception of the Higher Worlds.</q> The endeavour
+has been made to represent in a graphic way the kind
+of inner soul-processes by which the power of cognition
+liberates itself from the limits which confine it
+in the world of sense and thereby becomes qualified
+for experiencing the supersensible world. The attempt
+has been made to show that these experiences,
+even though gained by entirely inner ways and methods,
+still do not have a merely subjective significance
+for the particular individual who gains them. The
+description attempts to show that <emph>within</emph> the soul
+stripped of its individuality and personal peculiarities,
+an experience takes place which <emph>every</emph> human
+being may have in the same way, if he will only work
+at his development from out his subjective experiences.
+It is only when <q>knowledge of supersensible
+<pb n='xviii'/><anchor id='Pgxviii'/>
+worlds</q> is thought of as bearing this character
+that it may be differentiated from old experiences
+of merely subjective mysticism. Of this mysticism
+it may be said that it is after all more or less a
+subjective concern of the mystic. The scientific spiritual
+training of the soul, however, as it is described
+here, strives for objective experiences, the truth of
+which, although recognized in an entirely inner way,
+may yet, for that very reason, be found to be universally
+valid. This again is a point on which it is
+very difficult to come to an understanding concerning
+many of the habits of thought of our time.
+</p>
+
+<p>
+In conclusion, the author would like to observe
+that it would be well if even the sympathetic reader
+of the book would take its statements exactly as they
+stand. At the present time there is a very prevalent
+tendency to give this or that spiritual movement an
+historical name, and to many it is only such a name
+that seems to make it valuable. But, it may be
+asked, what would the statements in this book gain
+by being designated <q>Rosicrucian,</q> or anything else
+of the kind? What is of importance is that in this
+book a glimpse into supersensible worlds is attempted
+with the means which in our present period
+of evolution are possible and suitable for the human
+soul; and that from this point of view the problems
+of human destiny and human existence are considered
+beyond the limits of birth and death. It is not
+a question of an endeavor which shall bear this or
+that old name, but of a striving after truth.
+</p>
+
+<p>
+On the other hand, expressions have also been
+<pb n='xix'/><anchor id='Pgxix'/>
+used, with hostile intention, for the conception of
+the universe presented in this book. Leaving out
+of account that those which were intended to strike
+and discredit the author most heavily are absurd and
+objectively untrue, these expressions are stamped
+as unworthy by the fact that they disparage a fully
+<emph>independent</emph> search for truth; because the aggressors
+do not judge it on its own merits, but try to
+impose on others, as a judgment of these investigations,
+erroneous ideas about their dependence upon
+this or that tradition,&mdash;ideas which they have invented,
+or adopted from others without reason. However
+necessary these words are in face of the many
+attacks on the author, it is yet repugnant to him in
+this place to enter further into the matter.
+</p>
+
+<p>
+<hi rend='smallcaps'>Rudolf Steiner</hi><lb/>
+<hi rend='italic'>June, 1913.</hi>
+</p>
+
+</div>
+
+<pb n='xx'/><anchor id='Pgxx'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Author's Remarks To First Edition</head>
+
+<p>
+In placing a book such as this in the hands of
+the public, the writer must calmly anticipate
+every kind of criticism regarding his work which
+is likely to arise in the present day. A reader, for
+instance, whose opinions are based upon the results
+of scientific research, after noting certain statements
+made here touching these things, may pronounce
+the following judgment: <q>It is astounding that such
+statements should be possible in our time. The most
+elementary conceptions of natural science are distorted
+in such a manner as to denote positively inconceivable
+ignorance of even the rudiments of science.
+The author uses such terms, for instance, as
+<q>heat</q> in a way that would lead one to infer that he
+had let the entire wave of modern thought on the
+subject of physics sweep past him unperceived. Any
+one familiar with the mere elements of this science
+would show him that not even the merest dilettante
+could have made these statements, and they can only
+be dismissed as the outcome of rank ignorance.</q>
+</p>
+
+<p>
+This and many a similar verdict might be pronounced,
+and we can picture our reader, after the
+perusal of a page or two, laying the book aside,&mdash;smiling
+or indignant, according to his temperament,&mdash;and
+<pb n='xxi'/><anchor id='Pgxxi'/>
+reflecting on the singular growths which a
+perverse tendency of thought may put forth in our
+time. So thinking, he will lay this volume aside,
+with his collection of similar freaks of the brain.
+What, however, would the author say should such
+opinions come to his knowledge? Would he not,
+from his point of view, also set the critic down
+as incapable of judgment or, at least, as one who
+has not chosen to bring his good will to bear in
+forming an intelligent opinion? To this the answer
+is most emphatically&mdash;No! In no sense whatever
+does the author feel this, for he can easily conceive
+of his critic as being not only a highly intelligent
+man, but also a trained scientist, and one whose
+opinions are the result of conscientious thought.
+The author of this book is able to enter into the
+feelings of such a person and to understand the
+reasons which have led him to form these conclusions.
+</p>
+
+<p>
+Now, in order to comprehend what the author
+really means, it is necessary to do here what generally
+seems to him to be out of place, but for which
+there is urgent cause in the case of this book, namely,
+to introduce certain personal data. Of course, nothing
+will be said in this connection but what bears
+upon the author's decision to write this book. What
+is said in it could not be justified if it bore merely
+a personal character. A book of this kind is bound
+to proffer views to which any person may attain,
+and these views must be presented in such a way
+<pb n='xxii'/><anchor id='Pgxxii'/>
+as to suggest no shade of the personal element, that
+is, as far as such a thing is possible.
+</p>
+
+<p>
+It is therefore not in this sense that the personal
+note is sounded. It is only intended to explain how
+it was possible for the author to understand the
+above characterized opinions concerning his presentations,
+and yet was able to write this book.
+</p>
+
+<p>
+It is true there is one method which would have
+made the introduction of the personal element unnecessary&mdash;this
+would have been to specify in detail
+all those particulars which would show that the
+statements here made are in agreement with the
+progress of modern science. This course would,
+however, have necessitated the writing of many volumes,
+and as such a task is at present out of the
+question, the writer feels it necessary to state the
+personal reasons which he believes justify him in
+thinking such an agreement thoroughly possible and
+satisfactory. Were he not in a position to make
+the following explanations, he would most certainly
+never have gone so far as to publish such statements
+as those referring to heat processes.
+</p>
+
+<p>
+Some thirty years ago the author had the opportunity
+of studying physics in its various branches.
+At that time the central point of interest in the
+sphere of heat phenomena was the promulgation of
+the so-called <q>Mechanical Theory of Heat,</q> and it
+happened that this theory so particularly engrossed
+his attention that the historical development of the
+various interpretations associated with the names
+of Julius Robert Mayer, Helmholtz, Joule, Clausius,
+<pb n='xxiii'/><anchor id='Pgxxiii'/>
+and others, formed the subject of his continuous
+study. During that period of concentrated work he
+laid those foundations which have enabled him to
+follow all the actual advances since made with regard
+to the theory of physical heat, without experiencing
+any difficulty in penetrating into what science
+is achieving in this department. Had he been
+obliged to confess himself unable to do this, the
+writer would have had good reason for leaving unsaid
+and unwritten much that has been brought forward
+in this book.
+</p>
+
+<p>
+He has made it a matter of conscience, when writing
+or speaking on occult science, to deal only with
+matters on which he could also report, in what
+seemed an adequate manner, the views held by modern
+science. With this, however, he does not wish in
+the least to give the impression that this is always
+a necessary prerequisite. Any one may feel a call
+to communicate or to publish whatever his judgment,
+his sense of truth, and his feelings may prompt
+him to, even if he is ignorant of the attitude taken
+by contemporary science in the matter. The writer
+wishes to indicate merely that he holds to the pronouncements
+he has made. For instance, he would
+never have written those few sentences on the human
+glandular system, nor those regarding man's
+nervous system, contained in this volume, were he
+not in a position to discuss both subjects in the terms
+used by the modern scientist, when speaking of the
+glandular and nervous systems from the standpoint
+of science.
+</p>
+
+<pb n='xxiv'/><anchor id='Pgxxiv'/>
+
+<p>
+In spite of the fact that it may be said that he
+who speaks concerning <q>heat,</q> as is done here,
+knows nothing of the elements of modern physics,
+yet the author feels himself quite justified, because
+he believes that he knows present day research along
+those lines, and because if it were unknown to him,
+he would have left the subject alone. He knows
+that such utterances may be ascribed to lack of
+modesty, but it is necessary to declare his true motives,
+lest they should be confounded with others
+of a very different nature, a result infinitely worse
+than a verdict of mere vanity.
+</p>
+
+<p>
+He who reads this book as a philosopher, may well
+ask himself, <q>Has this author been asleep to present
+day research in the field of the theory of cognition?
+Had he never heard of the existence of a man called
+Kant?</q> this philosopher might ask, <q>and did he not
+know that according to this man it was simply inadmissible,
+from a philosophic point of view, to put
+forward such statements?</q> and so on, while in conclusion
+he might remark that stuff of so uncritical,
+childish, and unprofessional a nature should not be
+tolerated among philosophers, and that any further
+investigation would be waste of time. However,
+here again, for reasons already advanced and at the
+risk of being again misinterpreted, the writer would
+fain introduce certain personal experiences.
+</p>
+
+<p>
+His studies of Kant date from his sixteenth year,
+and he really believes he is now capable of criticizing
+quite objectively, from the Kantian point of
+view, everything that has been put forward in this
+<pb n='xxv'/><anchor id='Pgxxv'/>
+book. On this account, too, he might have left this
+book unwritten were he not fully aware of what
+moves a philosopher to pass the verdict of <q>childishness</q>
+whenever the critical standard of the day
+is applied. Yet one may actually know that in the
+Kantian sense the limits of possible knowledge are
+here exceeded: one may know in what way Herbart
+(who never arrived at an <q>arrangement of ideas</q>)
+would discover his <q>naive realism.</q> One may even
+know the degree to which the modern pragmatism of
+James and Schiller and others would find the bounds
+of <q>true presentments</q> transgressed&mdash;those presentments
+which we are able to make our own, to
+vindicate, enforce, and to verify.
+</p>
+
+<p>
+We may know all these things and yet, for this
+very reason, feel justified in holding the views here
+presented. The writer has dealt with the tendencies
+of philosophic thought in his works: <q>The Theory
+of Cognition of Goethe's World-Concept</q>; <q>Truth
+and Science</q>; <q>Philosophy of Freedom</q>; <q>Goethe's
+World Concept</q> and <q>Views of the World and
+Life in the Nineteenth Century.</q>
+</p>
+
+<p>
+Many other criticisms might be suggested. Any
+one who had read some of the writer's earlier works:
+<q>Views of the World and Life in the Nineteenth
+Century,</q> for instance, or a smaller work on
+<hi rend='italic'>Haeckel and his Opponents</hi>, might think it incredible
+that one and the same man could have written
+those books as well as the present work and also
+his already published <q>Theosophy.</q> <q>How,</q> he
+might ask, <q>can a man throw himself into the breach
+<pb n='xxvi'/><anchor id='Pgxxvi'/>
+for Haeckel, and then, turn around and discredit
+every sound theory concerning monism that is the
+outcome of Haeckel's researches?</q> He might understand
+the author of this book attacking Haeckel
+<q>with fire and sword</q>; but it passes the limits of
+comprehension that, besides defending him, he
+should actually have dedicated <q>Views of the World
+and Life in the Nineteenth Century</q> to him.
+Haeckel, it might be thought, would have emphatically
+declined the dedication had he known that the
+author was shortly to produce such stuff as <hi rend='italic'>An Outline
+of Occult Science</hi>, with all its unwieldy dualism.
+</p>
+
+<p>
+The writer of this book is of the opinion that one
+may very well understand Haeckel without being
+bound to consider everything else as nonsense which
+does not flow directly from Haeckel's own presentments
+and premises. The author is further of the
+opinion that Haeckel cannot be understood by attacking
+him with <q>fire and sword,</q> but by trying
+to grasp what he has done for science. Least of all
+does he hold those opponents of Haeckel to be in
+the right, against whom he has in his book, <hi rend='italic'>Haeckel
+and his Opponents</hi>, sought to defend the great naturalist;
+for surely, the fact of his having gone
+beyond Haeckel's premises by placing the spiritual
+conception of the world side by side with the merely
+natural one conceived by Haeckel, need be no reason
+for assuming that he was of one mind with the latter's
+opponents. Any one taking the trouble to look
+at the matter in the right light must see that the
+<pb n='xxvii'/><anchor id='Pgxxvii'/>
+writer's recent books are in perfect accord with
+those of an earlier date.
+</p>
+
+<p>
+But the author can also conceive of a critic who
+in general and offhand looks upon the presentations
+of this book as the out-pourings of a fantasy run
+wild or as dreamy thought-pictures. Yet all that
+can be said in this respect is contained in the book
+itself, and it is explicitly shown that sane and earnest
+thought not only can but <emph>must</emph> be the touch-stone
+of all the facts presented. Only one who submits
+what is here advanced to logical and adequate examination,
+such as is applied to the facts of natural
+science, will be in a position to decide for himself
+how much reason has to say in the matter.
+</p>
+
+<p>
+After saying this much about those who may at
+first be inclined to take exception to this work, we
+may perhaps be permitted to address a few words
+to those on whose sympathetic attention we can rely.
+These will find all broad essentials contained in the
+first chapter, <q>Concerning the Nature of Occult
+Science.</q> A word, however, must here be added.
+Although this book deals with investigations carried
+beyond the confines of intellect limited to the
+world of the senses, yet nothing has been asserted
+except what can be grasped by any person possessed
+of unprejudiced reasoning powers backed by
+a healthy sense of truth, and who is at the same time
+willing to turn these gifts to the best account; and
+the writer emphatically wishes it to be understood
+that he hopes to appeal to readers who will not be
+content with merely accepting on <q>blind faith</q> the
+<pb n='xxviii'/><anchor id='Pgxxviii'/>
+matters presented, but who will take the trouble to
+test them by the light of their own understanding
+and by the experiences of their own lives. Above all,
+he desires <emph>cautious</emph> readers, who will allow themselves
+to be convinced only by what can be logically
+justified. The writer is well aware that his work
+would be worth nothing were its value to rest on
+blind belief; it is valuable only in the degree to which
+it can be justified by unbiased reason. It is an easy
+thing for <q>blind faith</q> to confound folly and superstition
+with truth, and doubtless many, who have
+been content to accept the supersensible on mere
+faith, will be inclined to think that this book makes
+too great demands upon their powers of thought.
+It is not a question of merely making certain communications,
+but rather of presenting them in a manner
+consistent with a conscientious view of the corresponding
+plane of life; for this is the plane upon
+which the loftiest matters are often handled with
+unscrupulous charlatanism, and where knowledge
+and superstition come into such close contact as to
+be liable to be confused one with the other.
+</p>
+
+<p>
+Any one acquainted with supersensual research
+will, on reading this book, be able to see that the
+author has sought to define the boundary line sharply
+between what can be communicated now from the
+sphere of supersensible cognition, and that which
+will be given out, at a later time, or at least, in a
+different form.
+</p>
+
+<p>
+<hi rend='smallcaps'>Rudolf Steiner</hi><lb/>
+<hi rend='italic'>December, 1909.</hi>
+</p>
+
+</div>
+
+<pb n='001'/><anchor id='Pg001'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Chapter I. The Character of Occult Science</head>
+
+<p>
+At the present time the words <q>occult science</q>
+are apt to arouse the most varied feelings.
+Upon some people they work like a
+magic charm, like the announcement of something
+to which they feel attracted by the innermost powers
+of their soul; to others there is in the words something
+repellent, calling forth contempt, derision, or
+a compassionate smile. By many, occult science is
+looked upon as a lofty goal of human effort, the
+crown of all other knowledge and cognition; others,
+who are devoting themselves with the greatest earnestness
+and noble love of truth to that which appears
+to them true science, deem occult science mere
+idle dreaming and fantasy, in the same category
+with what is called superstition. To some, occult
+science is like a light without which life would be
+valueless; to others, it represents a spiritual danger,
+calculated to lead astray immature minds and weak
+souls, while between these two extremes is to be
+found every possible intermediate shade of opinion.
+</p>
+
+<p>
+Strange feelings are awakened in one who has
+attained a certain impartiality of judgment in regard
+<pb n='002'/><anchor id='Pg002'/>
+to occult science, its adherents and its opponents,
+when one sees how people, undoubtedly possessed
+of a genuine feeling for freedom in many
+matters, become intolerant when they meet with this
+particular line of thought. And an unprejudiced
+observer will scarcely fail in this case to admit that
+what attracts many adherents of occult science&mdash;or
+occultism&mdash;is nothing but the fatal craving for what
+is unknown and mysterious, or even vague. And he
+will also be ready to own that there is much cogency
+in the reasons put forward against what is fantastic
+and visionary by serious opponents of the cause in
+question. In fact, one who studies occult science
+will do well not to lose sight of the fact that the impulse
+toward the mysterious leads many people on
+a vain chase after worthless and dangerous will-o'-the-wisps.
+</p>
+
+<p>
+Even though the occult scientist keeps a watchful
+eye on all errors and vagaries on the part of
+adherents of his views, and on all justifiable antagonism,
+yet there are reasons which hold him back
+from the immediate defence of his own efforts and
+aspirations. These reasons will become apparent to
+any one entering more deeply into occult science. It
+would therefore be superfluous to discuss them here.
+If they were cited before the threshold of this science
+had been crossed, they would not suffice to convince
+one who, held back by irresistible repugnance, refuses
+to cross that threshold. But to one who effects
+an entry, the reasons will soon manifest themselves,
+with unmistakable clearness from within.
+</p>
+
+<pb n='003'/><anchor id='Pg003'/>
+
+<p>
+This much, however, implies that the reasons in
+question point to a certain attitude as the only right
+one for an occult scientist. He avoids, as much as
+he possibly can, any kind of outer defence or conflict,
+and lets the cause speak for itself. He simply puts
+forward occult science; and in what it has to say
+about various matters, he shows how his knowledge
+is related to other departments of life and science,
+what antagonism it may encounter, and in what way
+reality stands witness to the truth of his cognitions.
+He knows that an attempted vindication would,&mdash;not
+merely on account of current defective thinking
+but by virtue of a certain inner necessity,&mdash;lead into
+the domain of artful persuasion; and he desires nothing
+else than to let occult science work its own way
+quite independently.
+</p>
+
+<p>
+The first point in occult science is by no means
+the advancing of assertions or opinions which are to
+be proven, but the communication, in a purely narrative
+form, of experiences which are to be met with
+in a world other than the one that is to be seen with
+physical eyes and touched with physical hands. And
+further, it is an important point that through this
+science the methods are described by which man may
+verify for himself the truth of such communications.
+For one who makes a serious study of genuine occult
+science will soon find that thereby much becomes
+changed in the conceptions and ideas which are
+formed&mdash;and rightly formed&mdash;in other spheres of
+life. A wholly new conception necessarily arises
+also about what has hitherto been called a <q>proof.</q>
+<pb n='004'/><anchor id='Pg004'/>
+We come to see that in certain domains such a word
+loses its usual meaning, and that there are other
+grounds for insight and understanding than
+<q>proofs</q> of this kind.
+</p>
+
+<p>
+All occult science is born from two thoughts, which
+may take root in any human being. To the occult
+scientist these thoughts express facts which may be
+experienced if the right methods for the purpose are
+used. But to many people these same thoughts represent
+highly disputable assertions, which may
+arouse fierce contention, even if they are not regarded
+as something which may be <q>proven</q> impossible.
+</p>
+
+<p>
+These two thoughts are, first, that behind the visible
+world there is another, the world invisible, which
+is hidden from the senses and also from thought that
+is fettered by these senses; and secondly, that it is
+possible for man to penetrate into that unseen world
+by developing certain faculties dormant within him.
+</p>
+
+<p>
+Some will say that there is no such hidden world.
+The world perceived by man through his senses is
+the only one. Its enigmas can be solved out of itself.
+Even if man is still very far from being able to answer
+all the questions of existence, the time will
+certainly come when sense-experience and the science
+based upon it will be able to give the answers to all
+such questions.
+</p>
+
+<p>
+Others say that it cannot be asserted that there
+is no unseen world behind the visible one, but that
+human powers of perception are not able to penetrate
+into that world. Those powers have bounds
+<pb n='005'/><anchor id='Pg005'/>
+which they cannot pass. Faith, with its urgent cravings,
+may take refuge in such a world; but true science,
+based on ascertained facts, can have nothing
+to do with it.
+</p>
+
+<p>
+A third class looks upon it as a kind of presumption
+for man to attempt to penetrate, by his own
+efforts of cognition, into a domain with regard to
+which he should give up all claim to knowledge and
+be content with faith. The adherents of this view
+feel it to be wrong for weak human beings to wish
+to force their way into a world which should belong
+to religious life.
+</p>
+
+<p>
+It is also alleged that a common knowledge of
+the facts of the sense-world is possible for mankind,
+but that in regard to supersensible things it can be
+merely a question of the individual's personal opinion,
+and that in these matters there can be no possibility
+of a certainty universally recognized. And
+many other assertions are made on the subject.
+</p>
+
+<p>
+The occult scientist has convinced himself that a
+consideration of the visible world propounds enigmas
+to man which can never be solved out of the facts
+of that world itself. Their solution in this way will
+never be possible, however far advanced a knowledge
+of those facts may be. For visible facts plainly
+point, through their own inner nature, to the existence
+of a hidden world. One who does not see this
+closes his eyes to the problems which obviously
+spring up everywhere out of the facts of the sense-world.
+He refuses to recognize certain questions
+and problems, and therefore thinks that all questions
+<pb n='006'/><anchor id='Pg006'/>
+can be answered through facts within reach of sense
+perception. The questions which he is willing to ask
+are all capable of being answered by the facts which
+he is convinced will be discovered in the course of
+time. Every genuine occultist admits this. But why
+should one, when he asks no questions, expect answers
+on certain subjects? The occult scientist says
+that to him such questioning is natural, and must be
+regarded as a wholly justifiable expression of the
+human soul. Science is surely not to be confined
+within limits which prohibit impartial inquiry.
+</p>
+
+<p>
+The opinion that there are bounds to human knowledge
+which it is impossible to pass, compelling man
+to stop short of the invisible world, is thus met by
+the occult scientist: he says that there can exist no
+doubt concerning the impossibility of penetrating
+into the unseen world by means of the kind of cognition
+here meant. One who considers it the only
+kind can come to no other opinion than that man is
+not permitted to penetrate into a possibly existing
+higher world. But the occult scientist goes on to say
+that it is possible to develop a different sort of cognition,
+and that this leads into the unseen world. If
+this kind of cognition is held to be impossible, we
+arrive at a point of view from which any mention
+of an invisible world appears as sheer nonsense.
+But to an unbiased judgment there can be no basis
+for such an opinion as this, except that its adherent
+is a stranger to that other kind of cognition. But
+how can a person form an opinion about a subject
+of which he declares himself ignorant? Occult science
+<pb n='007'/><anchor id='Pg007'/>
+must in this case maintain the principle that
+people should speak only of what they know, and
+should not make assertions about anything of which
+they are ignorant. It can only recognize every man's
+right to communicate his own experiences, not every
+man's right to declare the impossibility of what he
+does not, or will not, know. The occult scientist disputes
+no one's right to ignore the invisible world;
+but there can be no real reason why a person should
+declare himself an authority, not only on what he
+may know, but also on things considered unknowable.
+</p>
+
+<p>
+To those who say that it is presumption to penetrate
+into unseen regions, the occult scientist would
+merely point out that this <emph>can</emph> be done, and that it is
+sinning against the faculties with which man has
+been endowed if he allows them to waste instead of
+developing and using them.
+</p>
+
+<p>
+But he who thinks that views about the unseen
+world are necessarily wholly dependent on personal
+opinion and feeling is denying the common essence
+of all human beings. Even though it is true that
+every one must find light on these things within himself,
+it is also a fact that all those, who go far enough,
+arrive at the same, not at different conclusions regarding
+them. Differences exist only as long as
+people will not approach the highest truths by the
+well-tested path of occult science, but attempt ways
+of their own choosing. Genuine occult science will
+certainly fully admit that only one who has followed,
+or at any rate has begun to follow the path of occult
+<pb n='008'/><anchor id='Pg008'/>
+science, is in a position to recognize it as the right
+one. But all those who follow that path will recognize
+its genuineness, and have always done so.
+</p>
+
+<p>
+The path to occult knowledge will be found, at
+the fitting moment, by every human being who discerns
+in what is visible the presence of something
+invisible, or who even but dimly surmises or divines
+it, and who, from his consciousness that powers of
+cognition are capable of development, is driven to
+the feeling that what is hidden may be unveiled to
+him. One who is drawn to occult science by such
+experiences of the soul will find opening up before
+him, not only the prospect of finding the answers to
+certain questions which press upon him, but the further
+prospect of overcoming everything which hampers
+and enfeebles his life. And in a certain higher
+sense it implies a weakening of life, in fact a death
+of the soul, when a person is compelled to turn away
+from, or to deny, the unseen. Indeed, under certain
+circumstances despair is the result of a man's losing
+all hope of having the invisible revealed to him. This
+death and despair, in their manifold forms, are at
+the same time inner spiritual foes of occult science.
+They make their appearance when a person's inner
+force is dwindling away. In that case, if he is to
+possess any vital force it must be supplied to him
+from without. He perceives the things, beings, and
+events which approach his organs of sense, and analyzes
+them with his intellect. They afford him pleasure
+and pain, and impel him to the actions of which
+he is capable. For a while he may go on in this way:
+<pb n='009'/><anchor id='Pg009'/>
+but at length he must reach a point at which he inwardly
+dies. For that which may thus be extracted
+for man from the outer world, becomes exhausted.
+This is not a statement arising from the personal
+experience of one individual, but something resulting
+from an impartial survey of the whole of human
+life. That which secures life from exhaustion lies in
+the unseen world, deep at the roots of things. If a
+person loses the power of descending into those
+depths so that he cannot be perpetually drawing
+fresh vitality from them, then in the end the outer
+world of things also ceases to yield him anything of
+a vivifying nature.
+</p>
+
+<p>
+It is by no means the case that only the individual
+and his personal weal and woe are concerned.
+Through occult science man gains the conviction
+that from a higher standpoint the weal and woe of
+the individual are intimately bound up with the weal
+and woe of the whole world. This is a means by
+which man comes to see that he is inflicting an injury
+on the entire world and every being within it, if he
+does not develop his own powers in the right way.
+If a man makes his life desolate by losing touch with
+the unseen, he not only destroys in his inner self
+something, the decay of which may eventually drive
+him to despair, but through his weakness he constitutes
+a hindrance to the evolution of the whole world
+in which he lives.
+</p>
+
+<p>
+Now man may delude himself. He may yield to
+the belief that there is nothing invisible, and that
+that which is manifest to his senses and intellect
+<pb n='010'/><anchor id='Pg010'/>
+contains everything which can possibly exist. But
+such an illusion is only possible on the surface of
+consciousness and not in its depths. Feeling and
+desire do not yield to this delusive belief. They will
+be perpetually craving, in one way or another, for
+that which is invisible. And if this is withheld, they
+drive man to doubt, to uncertainty about life, or even
+to despair. Occult science, by making manifest what
+is unseen, is calculated to overcome all hopelessness,
+uncertainty, and despair,&mdash;everything, in short,
+which weakens life and makes it unfit for its necessary
+service in the universe.
+</p>
+
+<p>
+The beneficent effect of occult science is that it
+not only satisfies thirst for knowledge but gives
+strength and stability to life. The source whence
+the occult scientist draws his power for work and
+his confidence in life is inexhaustible. Any one who
+has once had recourse to that fount will always, on
+revisiting it, go forth with renewed vigour.
+</p>
+
+<p>
+There are people who will not hear anything about
+occult science, because they think they discern something
+unhealthy in what has just been said. These
+people are quite right as regards the surface and outer
+aspect of life. They do not desire that to be
+stunted, which life, in its so-called reality, offers.
+They see weakness in man's turning away from reality
+and seeking his welfare in an unseen world which
+to them is synonymous with what is chimerical and
+visionary. If as occult scientists we do not desire to
+fall into morbid dreaming and weakness, we must admit
+that such objections are partially justified. For
+<pb n='011'/><anchor id='Pg011'/>
+they are founded upon sound judgment, which leads
+to a half truth instead of a whole truth merely because
+it does not penetrate to the roots of things,
+but remains on the surface. If occult science were
+calculated to weaken life and estrange man from
+true reality, such objections would certainly be
+strong enough to cut the ground from under the
+feet of those who follow this spiritual line of life.
+But even in regard to such opinions as these, occult
+science would not be taking the right course in defending
+itself in the ordinary sense of the word.
+Even in this case it can only speak by means of what
+it gives to those who really penetrate into its meaning,
+that is, by the real force and vitality which it
+bestows. It does not weaken life, but strengthens it,
+because it equips man not only with the forces of
+the manifest world but with those of the invisible
+world of which the manifest is the effect. Thus it
+does not imply an impoverishment, but an enrichment,
+of life. The true occult scientist does not
+stand aloof from the world, but is a lover of reality,
+because he does not desire to enjoy the unseen in a
+remote dream-world, but finds his happiness in bringing
+to the world ever fresh supplies of force from
+the invisible sources from whence this very world
+is derived, and from which it must be continually
+fructified.
+</p>
+
+<p>
+Some people find many obstacles when they enter
+upon the path of occult science. One of these is
+expressed in the fact, that a person, attempting to
+take the first steps, is sometimes discouraged because
+<pb n='012'/><anchor id='Pg012'/>
+at the outset he is introduced to the details of the
+supersensible world, in order that he may, with entire
+patience and devotion, become acquainted with
+them. A series of communications is made to him
+concerning the invisible nature of man, about certain
+definite occurrences in the kingdom of which death
+opens the portals, and regarding the evolutions of
+man, the earth, and the entire solar system. What he
+expected was to enter the supersensible world easily,
+at a bound. Now he is heard to say: <q>Everything
+which I am told to study is food for my mind, but
+leaves my soul cold. I am seeking the deepening of
+my soul-life. I want to find myself within. I am
+seeking something that will lift my soul into the
+sphere of the divine, leading it to its true home; I do
+not want information about the human being and
+world-processes.</q> People who talk in this way have
+no idea that by such feelings they are barring the
+door to what they are really seeking. For it is just
+when, and only when, with a free and open mind, in
+self-surrender and patience, they assimilate what
+they call <q>merely</q> food for the intellect, that they
+will find that for which their souls are athirst. That
+road leads the soul to union with the divine, which
+brings to the soul knowledge of the works of the
+divine. The uplifting of the heart is the result of
+learning to know about the creations of the spirit.
+</p>
+
+<p>
+On this account occult science must begin by imparting
+the information which throws light on the
+realms of the spiritual world. So too, in this book,
+we shall begin with what can be unveiled concerning
+<pb n='013'/><anchor id='Pg013'/>
+unseen worlds through the methods of occult research.
+That which is mortal in man, and that
+which is immortal, will be described in their connection
+with the world, of which he is a member.
+</p>
+
+<p>
+Then will follow a description of the methods by
+which man is able to develop those powers of cognition
+latent within him, which will lead him into
+that world. As much will be said about the methods
+as is at present possible in a work of this kind. It
+seems natural to think that these methods should
+be dealt with first. For it seems as though the main
+point would be to acquaint man with what may bring
+him, by means of his own powers, to the desired view
+of the higher world. Many may say, <q>Of what use
+is it for me that others tell me what they know about
+higher worlds? I wish to see them for myself.</q>
+</p>
+
+<p>
+The fact of the matter is that for really fruitful
+experience of the mysteries of the unseen world,
+previous knowledge of certain facts belonging to
+that world is absolutely necessary. Why this is so,
+will be sufficiently brought out from what follows.
+</p>
+
+<p>
+It is a mistake to think that the truths of occult
+science which are imparted by those qualified to
+communicate them, before mention is made of the
+means of penetrating into the spiritual world itself,
+can be understood and grasped only by means of
+the higher vision which results from developing certain
+powers latent in man. This is not the case. For
+investigating and discovering the mysteries of a supersensible
+world, that higher sight is essential. No
+one is able to discover the facts of the unseen world
+<pb n='014'/><anchor id='Pg014'/>
+without the clairvoyance which is synonymous with
+that higher vision. When however, the facts have
+been discovered and imparted, every one who applies
+to them the full range of his ordinary intellect and
+unprejudiced powers of judgment, will be able to
+understand them and to rise to a high degree of conviction
+concerning them. One who maintains that
+the mysteries are incomprehensible to him, does not
+do so because he is not yet clairvoyant, but because
+he has not yet succeeded in bringing into activity
+those powers of cognition which may be possessed
+by every one, even without clairvoyance.
+</p>
+
+<p>
+A new method of putting forward these matters
+consists in so describing them, after they have been
+clairvoyantly investigated, that they are quite accessible
+to the faculty of judgment. If only people do
+not shut themselves off by prejudice, there is no
+obstacle to arriving at a conviction, even without
+higher vision. It is true that many will find that
+the new method of presentment, as given in this
+book, is far from corresponding to their customary
+ways of forming an opinion. But any objection due
+to this will soon disappear if one takes the trouble
+to follow out these customary methods to their final
+consequences.
+</p>
+
+<p>
+When, by an extended application of ordinary
+thought, a certain number of the higher mysteries
+have been assimilated and found intelligible by any
+one, then the right moment has come for the methods
+of occult research to be applied to his individual
+<pb n='015'/><anchor id='Pg015'/>
+personality:&mdash;these will give him access to the unseen
+world.
+</p>
+
+<p>
+Nor will any genuine scientist be able to find contradiction,
+in spirit and in truth, between his science,
+which is built upon the facts of the sense-world,
+and the way in which occult science carries
+on its researches. The scientist uses certain instruments
+and methods. He constructs his instruments
+by working upon what <q>nature</q> gives him.
+Occult science also uses an instrument, but in this
+case the instrument is man himself. And that instrument
+too must first be prepared for that higher
+research. The faculties and powers given to man
+by nature at the outset without his co-operation,
+must be transformed into higher ones. In this way
+man is able to make himself into an instrument for
+the investigation of the unseen world.
+</p>
+
+</div>
+
+<pb n='016'/><anchor id='Pg016'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Chapter II. The Nature of Man</head>
+
+<p>
+With the consideration of man in the light
+of occult science, what this signifies in general,
+immediately becomes evident. It rests
+upon the recognition of something hidden behind
+that which is revealed to the outer senses and to the
+intellect acquired through perception. These senses
+and this intellect can apprehend only a part of all
+that which occult science unveils as the total human
+entity, and this part is the <emph>physical body</emph>. In order to
+throw light upon its conception of this physical body,
+occult science at first directs attention to a phenomenon
+which confronts all observers of life like a great
+riddle,&mdash;the phenomenon of death,&mdash;and in connection
+with it, points to so-called inanimate nature, the
+mineral kingdom. We are thus referred to facts,
+which it devolves on occult science to explain, and to
+which an important part of this work must be devoted.
+But to begin with, only a few points will be
+touched upon, by way of orientation.
+</p>
+
+<p>
+Within manifested nature the physical body, according
+to occult science, is that part of man which
+is of the same nature as the mineral kingdom. On
+the other hand, that which distinguishes man from
+minerals is considered as not being part of the physical
+<pb n='017'/><anchor id='Pg017'/>
+body. From the occult point of view, what is
+of supreme importance is the fact that death separates
+the human being from that which, during life,
+is of like nature with the mineral world. Occult science
+points to the dead body as that part of man
+which is to be found existing in the same way in the
+mineral kingdom. It lays strong emphasis upon the
+fact that in this principle of the human being, which
+it looks upon as the physical body, and which death
+reduces to a corpse, the same materials and forces
+are at work as in the mineral realm; but no less
+emphasis is laid upon the fact that at death disintegration
+of the physical body sets in. Occult science
+therefore says: <q>It is true that the same materials
+and forces are at work in the physical body as in the
+mineral, but during life their activity is placed at
+the disposal of something higher. They are left to
+themselves only when death occurs. Then they act,
+as they must in conformity with their own nature,
+as decomposers of the physical body.</q>
+</p>
+
+<p>
+Thus a sharp distinction must be drawn between
+the manifested and the hidden elements in man. For
+during life, that which is hidden from view has to
+wage perpetual war on the materials and forces of
+the mineral world. This indicates the point at which
+occult science steps in. It has to characterize that
+which wages the war alluded to, as a principle which
+is hidden from sense-observation. Clairvoyant
+sight alone can reveal its workings. How man arrives
+at awareness of this hidden element, as plainly
+<pb n='018'/><anchor id='Pg018'/>
+as his ordinary eyes see the phenomena of sense,
+will be described in a later part of this book. Results
+of clairvoyant observation will be given now
+for the reason already pointed out in the preceding
+pages, that is, that communications about the way in
+which the higher sight is obtained can only be of
+value to the student when he has first become acquainted,
+in the form of a narrative, with the results
+of clairvoyant research. For in this sphere
+it is quite possible to understand things which one
+is not yet able to observe. Indeed, the right path
+to higher vision starts with understanding.
+</p>
+
+<p>
+Now, although the hidden something which wages
+war on the disintegration of the physical body can
+be observed only by the higher sight, it is plainly
+visible in its effects to the human faculty of judgment
+which is limited to the manifested world; and
+these effects are expressed in the form or shape in
+which mineral materials and forces are combined
+during life. When death has intervened, the form
+disappears little by little, and the physical body becomes
+part of the rest of the mineral world. But the
+clairvoyant is able to observe this hidden something
+as an independent member of the human organism,
+which during life prevents the physical materials and
+forces from taking their natural course, which would
+lead to the dissolution of the physical body. This independent
+principle is called the etheric or vital body.
+</p>
+
+<p>
+If misunderstandings are not to arise at the outset,
+two things must be borne in mind in connection
+with this account of a second principle of human
+<pb n='019'/><anchor id='Pg019'/>
+nature. The word <q>etheric</q> is used here in a different
+sense from that of modern physics, which
+designates as <q>ether</q> the medium by which light
+is transmitted. In occult science the use of the word
+is limited to the sense given above. It denotes that
+which is accessible to higher sight, and can be known
+to physical observation only by its effects, that is,
+by its power of giving a definite form or shape to
+the mineral materials and forces present in the
+physical body. Again, the use of the word <q>body</q>
+must not be misunderstood. It is necessary to use
+the words of every day language in describing things
+on a higher plane of existence, and these terms, when
+applied to sense-observation, express only what is
+physical. The etheric body has, of course, nothing
+of a bodily nature in the physical sense, however
+ethereal we might imagine such a body to be. As soon
+as the occultist mentions this etheric or vital body,
+he reaches the point at which he is bound to encounter
+the opposition of many contemporary
+opinions. The development of the human mind has
+been such that the mention of such a principle of
+human nature is necessarily looked upon as unscientific.
+The materialistic way of thinking has arrived
+at the conclusion that there is nothing to be seen
+in a living body but a combination of physical substances
+and forces such as are also found in the so-called
+inanimate body of the mineral, the only difference
+being that they are more complicated in
+the living than in the lifeless body. Yet it is not
+<pb n='020'/><anchor id='Pg020'/>
+very long since other views were held, even by official
+science.
+</p>
+
+<p>
+It is evident to any one who studies the works
+of many earnest men of science, produced during
+the first half of the nineteenth century, that at that
+time many a genuine investigator of nature was
+conscious of some factor acting within the living
+body other than in the lifeless mineral. It was termed
+<q>vital force.</q> It is true this vital force is not represented
+as being what has been above characterized
+as the vital body, but underlying the conception was
+a dim idea of the existence of such a body. Vital
+force was generally regarded as something which
+in a living body was united with physical matter
+and forces in the same way that the force of a magnet
+unites itself with iron. Then came the time when
+vital force was banished from the domain of science.
+Mere physical and chemical causes were accounted
+all sufficient.
+</p>
+
+<p>
+At the present moment, however, there is a reaction
+in this respect in some scientific quarters.
+It is sometimes conceded that the hypothesis of something
+of the nature of <q>vital force</q> is not pure nonsense.
+Yet even the scientist who concedes this
+much is not willing to make common cause with the
+occultist with regard to the vital body. As a rule,
+it serves no useful purpose to enter upon a discussion
+of such views from the standpoint of occult
+science. It should be much more the concern of
+the occultist to recognize that the materialistic way
+of thinking is a necessary concomitant phenomenon
+<pb n='021'/><anchor id='Pg021'/>
+of the great advance of natural science in our day.
+This advance is due to the vast improvements in
+the instruments used in sense-observation. And it
+is in the very nature of man to bring some of his
+faculties to a certain degree of perfection at the expense
+of others. Exact sense-observation, which
+has been evolved to such an important extent by
+natural science, was bound to leave in the background
+the cultivation of those human faculties
+which lead into the hidden worlds. But the time
+has come when this cultivation is once more necessary;
+and recognition of the invisible will not be
+won by combating opinions which are the logical
+outcome of a denial of its existence, but rather by setting
+the invisible in the right light. Then it will
+be recognized by those for whom the <q>time has
+come.</q>
+</p>
+
+<p>
+It was necessary to say this much, in order that
+it may not be imagined that occult science is ignorant
+of the standpoint of natural science when mention
+is made of an <q>etheric body,</q> which, in many
+circles must necessarily be considered as purely
+imaginary.
+</p>
+
+<p>
+Thus the etheric body is the second principle of the
+human being. For the clairvoyant, it possesses a
+higher degree of reality than the physical body. A
+description of how it is seen by the clairvoyant
+can be given only in later parts of this book, when
+the sense in which such descriptions are to be taken
+will become manifest. For the present it will be
+enough to say that the etheric body penetrates the
+<pb n='022'/><anchor id='Pg022'/>
+physical body in all its parts, and is to be regarded
+as a kind of architect of the latter. All the
+physical organs are maintained in their form and
+shape by the currents and movements of the etheric
+body. The physical heart is based upon an etheric
+heart, the physical brain, upon an etheric brain, and
+the physical, with this difference, that in the etheric
+body the parts flow into one another in active motion,
+whereas in the physical body they are separated
+from each other.
+</p>
+
+<p>
+Man has this etheric body in common with all
+plants, just as he has the physical body in common
+with minerals. Everything living has its etheric
+body.
+</p>
+
+<p>
+The study of occult science proceeds upwards
+from the etheric body to another principle of the human
+being. To aid in the formation of an idea of this
+principle, it draws attention to the phenomenon of
+sleep, just as in connection with the etheric body
+attention was drawn to death. All human work, so
+far as the manifested world is concerned, is dependent
+upon activity during waking life. But that
+activity is possible only as long as man is able to
+recuperate his exhausted forces by sleep. Action
+and thought disappear, pain and pleasure fade away
+during sleep, and on re-awaking, man's conscious
+powers ascend from the unconsciousness of sleep
+as though from hidden mysterious sources of energy.
+It is the same consciousness which sinks down into
+<pb n='023'/><anchor id='Pg023'/>
+dim depths on falling asleep and ascends from them
+again on re-awaking.
+</p>
+
+<p>
+That which awakens life again out of this state
+of unconsciousness is, according to occult science,
+the third principle of the human being. It is called
+the astral body. Just as the physical body cannot
+keep its form by means of the mineral substances
+and forces it contains, but must, in order to be kept
+together, be interpenetrated by the etheric body, so
+is it impossible for the forces of the etheric body to
+illuminate themselves with the light of consciousness.
+An etheric body left to its own resources
+would be in a permanent state of sleep.<note place='foot'>We may also say,
+it could only live the life of a plant in the physical body.</note> An etheric
+body awake, is illuminated by an astral body. This
+astral body seems to sense-observation to disappear
+when man falls asleep; to clairvoyant observation
+it is still present, with the difference that it appears
+separated from or drawn out of the etheric body.
+Sense-observation has nothing to do with the astral
+body itself, but only with its effects in the manifested
+world, and these cease during sleep. In the same
+sense in which man possesses his physical body in
+common with plants, he resembles animals as regards
+his astral body.
+</p>
+
+<p>
+Plants are in a permanent state of sleep. One
+who does not judge accurately in these matters may
+easily make the mistake of attributing to plants the
+same kind of consciousness as that of animals and
+human beings in the waking state; but this assumption
+<pb n='024'/><anchor id='Pg024'/>
+can only be due to an inaccurate conception of
+consciousness. In that case it is said that, if an external
+stimulus is applied to a plant, it responds
+by certain movements, as would an animal. The
+<emph>sensitiveness</emph> of some plants is spoken of,&mdash;for example,
+of those which contract their leaves when
+certain external things act upon them. But the
+characteristic mark of consciousness is not that a
+being reacts in a certain way to an impression, but
+that it experiences something in its inner nature
+which adds a new element to mere reaction. Otherwise
+we should be able to speak of the consciousness
+of a piece of iron when it expands under the
+influence of heat. Consciousness is present only
+when, through the effect of heat, the being feels pain
+or pleasure inwardly.
+</p>
+
+<p>
+The fourth principle of being which occult science
+attributes to man is one which he does not share
+in common with the rest of the manifested world.
+It is that which differentiates him from his fellow
+creatures and makes him the crown of creation.
+Occult science helps in forming a conception of
+this further principle of human nature by pointing
+out the existence of an essential difference between
+the kinds of experience in waking life. On the one
+hand, man is constantly subjected to experiences
+which must of necessity come and go; on the other,
+he has experiences with which this is not the case.
+This fact comes out with special force if human experiences
+are compared with those of animals. An
+animal experiences the influences of the outer world
+<pb n='025'/><anchor id='Pg025'/>
+with great regularity; under the influence of heat
+and cold it becomes conscious of pain or pleasure,
+and during certain regularly recurring bodily
+processes it feels hunger and thirst. The sum total
+of man's life is not exhausted by such experiences;
+he is able to develop desires and wishes which go
+beyond these things. In the case of an animal it
+would always be possible, on going far enough into
+the matter, to ascertain the cause&mdash;either within or
+without its body&mdash;which impelled it to any given act
+or feeling. This is by no means the case with man.
+He may engender wishes and desires for which no
+adequate cause exists either inside or outside of his
+body. A particular source must be found for everything
+in this domain; and according to occult science
+this source is to be found in the human <q>I</q> or
+<q>ego.</q> Therefore the ego will be spoken of as the
+fourth principle of the human being.
+</p>
+
+<p>
+Were the astral body left to its own resources,
+feelings of pleasure and pain, and sensations of
+hunger and thirst, would take place within it, but
+there would be lacking the consciousness of something
+lasting in all these feelings. It is not the permanent
+as such, which is here designated the <q>ego,</q>
+but rather that which experiences this permanent
+element. In this domain, conceptions must be very
+exactly expressed if misunderstandings are not to
+arise. With the becoming aware of something permanent,
+lasting, within the changing inner experiences,
+begins the dawn of <q>ego consciousness.</q>
+</p>
+
+<p>
+The sensation of hunger, for instance, cannot give
+<pb n='026'/><anchor id='Pg026'/>
+a creature the feeling of having an ego. Hunger
+sets in when the recurring causes make themselves
+felt in the being concerned, which then devours its
+food just because these recurring conditions are
+present. For the ego-consciousness to arise, there
+must not only be these recurring conditions, urging
+the being to take food, but there must have been
+pleasure derived from previous satisfaction of hunger,
+and the consciousness of the pleasure must have
+remained, so that not only the present experience
+of hunger but the past experience of pleasure urges
+the being to take nourishment.
+</p>
+
+<p>
+Just as the physical body falls into decay if the
+etheric body does not keep it together, and as the
+etheric body sinks into unconsciousness if not illuminated
+by the astral body, so the astral body would
+necessarily allow the past to be lost in oblivion unless
+the ego rescued the past by carrying it over into
+the present. What death is to the physical body and
+sleep to the etheric, the power of forgetting is to
+the astral body. We may put this in another way,
+and say that life is the special characteristic of the
+etheric body, consciousness that of the astral body,
+and memory that of the ego.
+</p>
+
+<p>
+It is still easier to make the mistake of attributing
+memory<note place='foot'>Explanations such as those given in this book regarding the
+faculty of memory may very easily be misunderstood. For one
+who observes external events only would not at first sight notice
+the difference between what happens in the animal, or even
+in the plant, when something appears in them resembling
+memory, and what is here characterized as actual recollection
+in man. Of course, when an animal has performed an action
+for a third or fourth time it may perform it in such a way
+that the outer process gives the impression that memory and the
+training associated with it are present. Nay, we may even extend
+our conception of memory or of recollection as far as some
+naturalists and their disciples, when they point out that the
+chicken begins to pick up grain as soon as it comes out of the
+shell; that it even knows the proper movements of head and
+body for gaining its end. It could not have learned this in the
+eggshell; hence it must have done so through the thousands and
+thousands of creatures from which it is descended (so says
+Hering, for example). We may call the phenomenon before us
+something resembling memory, but we shall never arrive at a
+real comprehension of human nature if we do not take into account
+that every distinctive element which shows itself in the
+human being as an inner process, as an actual perception of
+earlier experiences at a later date, is not merely the working of
+earlier conditions in later ones. In this book it is this perception
+of what is past that is called memory, not alone the
+reappearance (even though transformed) of what once existed,
+in a later form. Were we to use the word memory for the
+corresponding processes in the vegetable and animal kingdoms,
+we should be required to use a different word in speaking of
+man. In the description given here the important thing is not
+the particular word used, but rather that in attempting to understand
+human beings this distinction should be recognized.
+Just as little do the apparently very intelligent actions of animals
+have any relation to what is <emph>here</emph> called memory.</note>
+to an animal than that of attributing
+<pb n='027'/><anchor id='Pg027'/>
+consciousness to a plant. It is so natural to think
+of memory when a dog recognizes its master, whom
+perhaps it has not seen for some time; yet in reality
+the recognition is not due to memory at all, but to
+something quite different. The dog feels a certain
+attraction toward its master which proceeds from
+the personality of the latter. This gives the dog
+a sense of pleasure whenever its master is present,
+and every time this happens it is a cause of the repetition
+of the pleasure. But memory only exists in a
+being when he not only feels his present experiences,
+but retains those of the past. A person might admit
+this, and yet fall into the error of thinking the dog
+has memory. For it might be said that the dog
+pines when its master leaves it, and therefore it
+retains a remembrance of him. This too is an inaccurate
+opinion. Living with its master has made
+his presence a condition of well-being to the dog,
+and it feels his absence much in the same way in
+which it feels hunger. One who does not make these
+distinctions will not arrive at a clear understanding
+of the true conditions of life.
+</p>
+
+<pb n='028'/><anchor id='Pg028'/>
+
+<p>
+Memory and forgetfulness have for the ego much
+the same significance that waking and sleeping have
+for the astral body. Just as sleep banishes into
+nothingness the cares and troubles of the day, so does
+forgetfulness draw a veil over the sad experiences of
+life and efface part of the past. And just as sleep
+is necessary for the recuperation of the exhausted
+vital forces, so must a man blot out from his memory
+certain portions of his past life if he is to face his
+new experiences freely and without prejudice. It
+is out of this very forgetfulness that strength arises
+for the perception of new facts. Let us take the case
+of learning to write. All the details which a child
+has to go through in this process are forgotten.
+What remains is the ability to write. How would a
+person ever be able to write if each time he took
+up his pen all his experiences in learning to write
+rose up before his mind?
+</p>
+
+<p>
+Now there are many different degrees of memory.
+Its simplest form is manifest when a person perceives
+an object and, after turning away from it, retains
+<pb n='029'/><anchor id='Pg029'/>
+its image in his mind. He formed the image
+while looking at the object, A process was then
+carried out between his astral body and his ego.
+The astral body lifted into consciousness the outward
+impression of the object, but knowledge of
+the object would last only as long as the thing itself
+was present, unless the ego absorbed the knowledge
+into itself and made it its own.
+</p>
+
+<p>
+It is at this point that occult science draws the
+dividing line between what belongs to the body and
+what belongs to the soul. It speaks of the astral
+body as long as it is a question of the gaining of
+knowledge from an object which is present. But
+what gives knowledge duration is known as soul.
+From this it can at once be seen how close is the
+connection in man between the astral body and that
+part of the soul which gives a lasting quality to
+knowledge. The two are, to a certain extent, united
+into one principle of human nature. Consequently,
+this unity is often denoted the astral body. When
+exact terms are desired, the astral body is called the
+<emph>soul-body</emph>, and the soul, in so far as it is united with
+the latter, is called the <emph>sentient soul</emph>.
+</p>
+
+<p>
+The ego rises to a higher stage of its being when
+it centres its activity on what it has gained for itself
+out of its knowledge of objective things. It
+is by means of this activity that the ego detaches
+itself more and more from the objects of perception,
+in order to work within that which is its own
+possession. The part of the soul on which this work
+<pb n='030'/><anchor id='Pg030'/>
+devolves is called the rational- or intellectual-soul.<note place='foot'>The
+term <q>Verstandesseele</q> is sometimes translated by
+<q>rational soul.</q> From a certain point of view one might prefer
+the term <q>intellectual soul,</q> because it expresses better the
+activity of the soul than does <q>rational soul.</q> In the latter one
+thinks of the knowledge about a perception; in intellectuality,
+one thinks of the actual possibility of forming this knowledge
+through inward activity. In German the expression <q>emotional
+soul</q> only coincides as it should with the second member of the
+soul when the inward activity is kept in view.</note>
+It is the peculiarity of the sentient and intellectual
+souls that they work with that which they receive
+through sense-impressions of external objects of
+which they retain the memory. The soul is then
+wholly surrendered to something which is really outside
+it. Even what it has made its own through
+memory, it has actually received from without. But
+it is able to go beyond all this, and occult science can
+most easily give an idea of this by drawing attention
+to a simple fact, which, however, is of the greatest
+importance. It is, that in the whole range of speech
+there is but one name which is distinguished by
+its very nature from all other names. This is the
+name <q>I.</q> Every other name can be applied by any
+one to the thing or being to which it belongs. The
+word <q>I,</q> as the designation of a being, has a meaning
+only when given to that being by himself. Never
+can any outside voice call us by the name of <q>I.</q>
+We can apply it only to ourselves. I am only an
+<q>I</q> to myself; to every one else I am a <q>you,</q> and
+every one else is a <q>you</q> to me. This fact is the
+outward expression of a deeply significant truth.
+The real essence of the ego is independent of everything
+outside of it, and it is on this account that its
+<pb n='031'/><anchor id='Pg031'/>
+name cannot be applied to it by any one else. This
+is the reason why those religions confessions which
+have consciously maintained their connections with
+occult science, speak the word <q>I</q> as the <q>unutterable
+name of God.</q> For the fact above mentioned
+is exactly what is referred to when this expression
+is used. Nothing outward has access to that part of
+the human soul of which we are now speaking. It
+is the <q>hidden sanctuary</q> of the soul. Only a being
+of like nature with the soul can win entrance there.
+<q>The divinity dwelling in man speaks when the soul
+recognizes itself as an ego.</q> Just as the sentient
+and intellectual souls live in the outer world, so a
+third soul-principle is immersed in the divine when
+the soul becomes conscious of its own nature.
+</p>
+
+<p>
+In this connection a misunderstanding may easily
+arise; it may seem as though occult science interpreted
+the ego to be one with God. But it by no
+means says that the ego is God, only that it is
+of the same nature and essence as God. Does any
+one declare the drop of water taken from the ocean
+to be the ocean, when he asserts that the drop and
+the ocean are the same in essence or substance? If
+a comparison is needed, we may say, <q>The ego is
+related to God as the drop of water is to the ocean.</q>
+Man is able to find a divine element within himself,
+because his original essence is derived directly from
+the Divine. Thus man, through the third principle
+of his soul, attains an inner knowledge of himself,
+just as through his astral body he gains knowledge
+of the outer world. For this reason occult science
+<pb n='032'/><anchor id='Pg032'/>
+calls the third soul-principle <emph>the consciousness-soul</emph>,
+and it holds that the soul-part of man consists of
+three principles, the <emph>sentient-</emph>, <emph>intellectual-</emph>,
+and <emph>consciousness-souls</emph>,
+just as the bodily part has three principles,
+the <emph>physical</emph>, <emph>etheric</emph>, and <emph>astral bodies</emph>.
+</p>
+
+<p>
+The real nature of the ego is first revealed in
+the consciousness-soul. Through feeling and reason
+the soul loses itself in other things; but as the
+consciousness-soul it lays hold of its own essence.
+Therefore this ego can only be perceived through
+the consciousness-soul by a certain inner activity.
+The images of external objects are formed as those
+objects come and go, and the images go on working
+in the intellect by virtue of their own force. But
+if the ego is to perceive itself, it cannot merely <emph>surrender</emph>
+itself; it must first, by inner activity, draw
+up its own being out of its depths, in order to become
+conscious of it. A new activity of the ego begins
+with this self cognition,&mdash;with self-recollection. Owing
+to this activity, the perception of the ego in the
+consciousness-soul possesses an entirely different
+meaning for man from that conveyed by the observation
+of all that reaches him through the three
+bodily principles and the two other soul-principles.
+The power which reveals the ego in the consciousness-soul
+is in fact the same power which manifests
+everywhere else in the world; only in the body and
+the lower soul-principles it does not come forth directly,
+but is manifested little by little in its effects.
+The lowest manifestation is through the physical
+body, thence a gradual ascent is made to that which
+<pb n='033'/><anchor id='Pg033'/>
+fills the intellectual soul. Indeed, we may say that
+with each ascending step one of the veils falls away
+in which the hidden centre is wrapped. In that which
+fills the consciousness-soul, this hidden centre
+emerges unveiled into the temple of the soul. Yet it
+shows itself just here to be but a drop from the ocean
+of the all-pervading Primordial Essence; and it is
+here that man first has to grasp it,&mdash;this Primordial
+Essence. He must recognize it in himself before he
+is able to find it in its manifestations.
+</p>
+
+<p>
+That which penetrates into the consciousness-soul
+like a drop from the ocean is called by occult science
+<emph>Spirit</emph>. In this way is the consciousness-soul united
+with the spirit, which is the hidden principle in all
+manifested things. If man wishes to lay hold of
+the spirit in all manifestation, he must do it in
+the same way in which he lays hold of the ego in the
+consciousness-soul. He must extend to the visible
+world the activity which has led him to the perception
+of his ego. By this means he evolves to yet
+higher planes of his being. He adds something
+new to the principles of his body and soul. The
+first thing that happens is that he himself conquers
+what lies hidden in his lower soul-principles, and
+this is effected through the work which the ego
+carries on within the soul. How man is engaged
+in this work becomes evident if we compare a high-minded
+idealist with a person who is still given up
+to low desires and so-called sensual pleasures. The
+latter becomes transmuted into the former if he withdraws
+from certain lower tendencies and turns to
+<pb n='034'/><anchor id='Pg034'/>
+higher ones. He thus works through his ego
+upon his soul thereby ennobling and spiritualizing
+it. The ego has become the master of that man's
+soul-life. This may be carried so far that no desire
+or wish can take root in the soul unless the ego permits
+its entrance. In this way the whole soul becomes
+a manifestation of the ego, which previously
+only the consciousness-soul had been. All civilized
+life and all spiritual effort really consist in the one
+work, which has for its object to make the ego the
+master. Every one now living is engaged in this
+work whether he wishes it or not, and whether
+or not he is conscious of the fact.
+</p>
+
+<p>
+Again, by this work human nature is drawn upward
+to higher stages of being. Man develops new
+principles of his being. These lie hidden from him
+behind what is manifest. If man is able by working
+upon his soul, to make his ego master of it, so
+that the latter brings into manifestation what is
+hidden, the work may extend yet farther and include
+the astral body. In that case the ego takes
+possession of the astral body by uniting itself with
+the hidden wisdom of this astral principle. In occult
+science the astral body which is thus conquered
+and transformed by the ego is called the <emph>Spirit-Self</emph>.
+(This is the same as what is known as <q><emph>Manas</emph></q>
+in theosophical literature, a term borrowed from
+the wisdom of the East.) In the Spirit-Self a higher
+principle is added to human nature, one which is
+present as though in the germ, and which in the
+<pb n='035'/><anchor id='Pg035'/>
+course of the work of the human being on itself
+comes forth more and more.
+</p>
+
+<p>
+Man conquers his astral body by pushing through
+to the hidden forces lying behind it; a similar thing
+happens, at a later stage of development, to the
+etheric body: but the work on the latter is more
+arduous, for what is hidden in the etheric body is
+enveloped in two veils, but what is hidden in the astral
+body in only one.<note place='foot'>No hard and fast line can be drawn between the
+changes which are accomplished in the astral body through the activity
+of the ego and those taking place in the etheric body. The one
+merges into the other. When a man learns something, and
+thereby gains a certain capacity for judgment, a change takes
+place in his astral body; but when this judgment changes his
+natural disposition, so that he habituates himself to <emph>feel</emph> differently,
+in consequence of his learning, from what he did before,
+this means a change in his etheric body. Everything that
+becomes so much a man's own that he can always recall it, is
+based on the transformation of the etheric body. That which
+little by little becomes an abiding possession of the memory has
+its foundation in the transmission to the etheric body of the
+work of the astral body.</note> Occult science gives an idea
+of the difference in the work on the two bodies by
+pointing out certain changes which may take place
+in man in the course of his development. Let us
+at first think of the way in which certain soul-qualities
+of man develop when the ego works upon
+the soul; how pleasures and desires, joys and
+sorrows, may change. We have only to look back
+to our childhood. What gave us pleasure then,
+what caused us pain? What have we learned in
+addition to what we knew as children? All this is
+but an expression of the way in which the ego has
+gained the mastery over the astral body, for it is
+<pb n='036'/><anchor id='Pg036'/>
+this principle which is the vehicle of pleasure and
+pain, joy and sorrow. Compared with these things,
+how little in the course of time do certain other
+human qualities change, for example, the temperament,
+the deeper peculiarities of the character, and
+like qualities. A passionate child will often retain
+certain tendencies to sudden anger during its development
+in later life.
+</p>
+
+<p>
+This is such a striking fact that there are thinkers
+who entirely deny the possibility of changing the
+fundamental character. They assume that it is
+something permanent throughout life, and that it is
+merely a question of its being manifested in one
+way or another. But such an opinion is due to defective
+observation. To one who is capable of seeing
+such things, it is evident that even the character
+and temperament of a person may be transformed
+under the influence of his ego. It is true that this
+change is slow in comparison with the change in
+the qualities before mentioned. We may compare
+the relation to each other of the rates of change in
+the two bodies to the movements of the hour-hand
+and minute-hand of a clock. Now the forces which
+bring about a change of character or temperament
+belong to the hidden forces of the etheric body.
+They are of the same nature as the forces which
+govern the kingdom of life,&mdash;the same, therefore,
+as the forces of growth, nutrition, and generation.
+Further explanations in this work will throw
+the right light on these things.
+</p>
+
+<p>
+Thus it is not when man simply gives himself
+<pb n='037'/><anchor id='Pg037'/>
+up to pleasure and pain, joy and sorrow, that the
+ego is working on the astral body, but when the
+peculiarities of these qualities of the soul are
+changed; and the work is extended in the same way
+to the etheric body, when the ego applies its energies
+to changing the character or temperament. This
+change, too, is one in which every person living
+is engaged, whether consciously or not. The most
+powerful incitement to this kind of change in ordinary
+life is that given by religion. If the ego allows
+the impulses which flow from religion to work
+upon it again and again, they become a power within
+it which extends to the etheric body and changes
+it as lesser impulses in life effect the transformation
+of the astral body. These lesser impulses,
+which come to man through study, reflection, the
+ennobling of feeling, and so on, are subject to the
+manifold changes of existence; but religious feelings
+impress a certain stamp of uniformity upon all
+thinking, feeling, and willing. They diffuse an equal
+and single light over the whole life of the soul.
+</p>
+
+<p>
+Man thinks and feels one thing to-day, another
+to-morrow, the causes of which are of many different
+kinds; but one who, consistently holding to his
+religious convictions, has a glimpse of something
+which persists through all changes, will relate his
+thoughts and feelings of to-day, as well as his experiences
+of to-morrow, to that fundamental feeling
+he possesses. Thus religious belief has the power
+of permeating the whole of the soul-life. Its influences
+increase in strength as time goes on because
+<pb n='038'/><anchor id='Pg038'/>
+they are constantly repeated. Hence they acquire
+the power of working upon the etheric body.
+</p>
+
+<p>
+In a similar way the influences of true art work
+upon man. If,&mdash;going beyond the outer form, colour
+and tone of a work of art,&mdash;he penetrates to
+its spiritual foundations with his imagination and
+feeling, then the impulses thus received by the ego
+actually reach the etheric body. When this thought
+is followed out to its logical conclusion, the immense
+significance of art in all human evolution may be
+estimated. Only a few instances are pointed out
+here of what induces the ego to work upon the
+etheric body. There are many similar influences in
+human life which are not so apparent at the first
+glance. But these instances are enough to show that
+there is yet another principle of man's nature hidden
+within him, which the ego is making more and more
+manifest. Occult science denotes this second principle
+of the spirit the <hi rend='italic'>Life-Spirit</hi>. (It is the same
+which in current theosophical literature is called
+Budhi, a term borrowed from Eastern wisdom.)
+The expression <q>Life-Spirit</q> is appropriate, because
+the same forces are at work within it as
+are active in the vital body, with the difference that
+when they are manifesting in the latter the ego is
+not active. When, however, these powers express
+themselves as the Life-Spirit, they are interpenetrated
+by the ego.
+</p>
+
+<p>
+Man's intellectual development, the purification
+and ennobling of his feelings and of the manifestations
+of his will, are the measure of the degree in
+<pb n='039'/><anchor id='Pg039'/>
+which he has transformed the astral body into the
+Spirit-Self. His religious experiences, as well as
+many others, are stamped upon the etheric body,
+making it into the Life-Spirit. In the ordinary
+course of life this happens more or less unconsciously;
+so-called initiation, on the contrary, consists in
+man's being directed by occult science to the means
+through which he may quite consciously take in hand
+this work on the Spirit-Self and Life-Spirit. These
+means will be dealt with in later parts of this book.
+In the meantime it is important to show that, besides
+the soul and the body, the spirit also is working within
+man. It will be seen later how this spirit belongs
+to the eternal part of man, as contrasted with the
+perishable body.
+</p>
+
+<p>
+But the work of the ego on the astral and etheric
+bodies does not exhaust its activity, which is also
+extended to the physical body. A slight effect of
+the influence of the ego on the physical body may be
+seen when certain experiences cause a person to
+blush or turn pale. In this case the ego is actually
+the occasion of a process in the physical body. Now
+if through the activity of the ego in man, changes
+occur influencing the physical body, the ego is really
+united with the hidden forces of the physical body,
+that is, with the same forces which bring about its
+physical processes. Occult science says that during
+such activity the ego is working on the physical
+body. This expression must not be misunderstood.
+It must on no account be supposed that this work is
+of a grossly material nature. What appears as
+<pb n='040'/><anchor id='Pg040'/>
+gross material in the physical body is merely the
+manifested part of it; behind this are the hidden
+forces of its being, which are of a spiritual nature.
+When the ego puts forth its energies in the manner
+described, it unites itself, not with the outer material
+manifestation of the physical body, but with the invisible
+forces which bring that body into being and
+afterwards cause it to decay. This work of the ego
+on the physical body can only very partially become
+clear to man's consciousness in ordinary life. It
+can become fully clear only when, under the influence
+of occult science, man consciously takes the
+work into his own hands. Then he becomes aware
+that there is a third spiritual principle within him.
+It is that which occult science calls the <hi rend='italic'>Spirit-Man</hi>,
+as contrasted with physical man. (In theosophical
+literature this <q>Spirit-Man</q> is known as Atma.)
+</p>
+
+<p>
+Again, with regard to the Spirit-Man, it is easy
+to make a mistake. In the physical body we see
+man's lowest principle, and on this account find it
+hard to realize that the work on that body should
+be accomplished by the highest principle of the human
+entity. But just because the spirit active within
+the physical body is hidden under three veils, the
+highest kind of human effort is needed in order to
+make the ego one with that which is the hidden spiritual
+energy of the body.
+</p>
+
+<p>
+Occult science, therefore, represents man as a
+being composed of many principles. Those of a bodily
+nature are:
+</p>
+
+<pb n='041'/><anchor id='Pg041'/>
+
+<list>
+<item>the physical body,</item>
+<item>the etheric or vital body,</item>
+<item>the astral body.</item>
+</list>
+
+<p>
+The soul-principles are:
+</p>
+
+<list>
+<item>the sentient-soul,</item>
+<item>the intellectual- or rational-soul,</item>
+<item>the consciousness-soul.</item>
+</list>
+
+<p>
+It is in the soul that the ego diffuses its light. Of
+a spiritual nature are:
+</p>
+
+<list>
+<item>the Spirit-Self,</item>
+<item>the Life-Spirit,</item>
+<item>the Spirit-Man.</item>
+</list>
+
+<p>
+It follows from what was said above that the
+sentient-soul and the astral body are closely united
+and in a certain sense are one. Similarly, the consciousness-soul
+and the Spirit-Self form a whole,
+for in the consciousness-soul the spirit shines forth,
+and thence irradiates with its light the other principles
+of the human being. Hence occult science also
+speaks of man's organization as follows. The intellectual-soul
+is simply called the ego, because it
+partakes of the nature of the ego, and in a certain
+sense is the ego, not yet conscious of its spiritual
+nature. We thus have seven divisions of man:
+</p>
+
+<list>
+<item>(1) physical body;</item>
+<item>(2) etheric or vital body;</item>
+<item>(3) astral body;</item>
+<item>(4) Ego;</item>
+<item>(5) Spirit-Self;</item>
+<item>(6) Life-Spirit;</item>
+<item>(7) Spirit-Man.</item>
+</list>
+
+<pb n='042'/><anchor id='Pg042'/>
+
+<p>
+Even one accustomed to materialistic habits of
+thought would not find in this sevenfold organization
+of man the <q>fanciful magic</q> often attributed
+to the number seven, if one would only keep strictly
+to the meaning of the above explanations without
+himself injecting arbitrarily the idea of something
+magical into the matter. Occult science speaks of
+these seven principles of man in exactly the same
+way, only from the standpoint of a higher form of
+observation of the world, as allusion is commonly
+made to the seven colours that make up white light,
+or to the seven notes of the scale (the octave being
+regarded as a repetition of the keynote). As light
+appears in seven colours, and sound in seven tones,
+so is the unity of man's nature manifested in the
+seven principles described. No more superstition
+attaches to the number seven in the case of occult
+science than when associated with the spectrum or
+with the scale.
+</p>
+
+<p>
+On one occasion when these facts were put forward
+verbally, the objection was made that the statement
+about the number seven does not apply to colours,
+since there are others beyond the red and violet
+rays, invisible to the eye. But even in this respect
+the comparison with colours holds good, for,
+in fact, the human being expands beyond the physical
+body on the one side, and beyond the Spirit-Man
+on the other; only to the methods of spiritual
+observation of which occult science here speaks,
+are these extensions of the human being <q>spiritually
+invisible,</q> just as the colours beyond red and violet
+<pb n='043'/><anchor id='Pg043'/>
+are physically invisible. This explanation becomes
+necessary, because the opinion so easily arises that
+occult science does not seriously apply itself to
+scientific thinking, but treats such matters unscientifically.
+However, one who carefully considers the
+meaning of the statements made by occult science
+will find that in reality it is never at variance with
+genuine science; neither when it brings forward the
+facts of natural science as illustrations, nor when its
+statements are directly connected with natural research.
+</p>
+
+</div>
+
+<pb n='044'/><anchor id='Pg044'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Chapter III. Sleep and Death</head>
+
+<p>
+The nature of waking consciousness cannot be
+fathomed without observing that condition
+which man experiences during sleep, and the
+problem of life cannot be approached without studying
+death. Any one failing to perceive the importance
+of occult science may distrust the manner in
+which it studies sleep and death. Occult science is,
+however, capable of appreciating the motives from
+which such distrust arises. For there is nothing incomprehensible
+in the assertion that man exists for
+an active, purposeful life, that his acts depend on his
+devotion thereto, and that absorption in such conditions
+as sleep and death can result only from a taste
+for idle dreaming, and can lead to nothing else than
+vain imaginings.
+</p>
+
+<p>
+The refusal to accept anything of so fantastic
+a nature may readily be regarded as the expression
+of a sound mind, while indulgence in such <q>idle
+dreaming</q> is accounted morbid, and a pursuit fit
+only for people in whom the joy and ardour of life
+are lacking, and who are incapable of <q>real work.</q>
+It would be wrong to set this assertion aside at once
+as an injustice, for it contains a certain grain of
+truth. It is one quarter truth, and must be completed
+<pb n='045'/><anchor id='Pg045'/>
+by the remaining three quarters belonging to
+it. Now if we dispute the one quarter which is right,
+with one who recognizes that one quarter quite distinctly
+but who does not dream of the other three
+quarters, we only rouse his suspicions. For it must
+be indeed granted absolutely that the study of that
+which lies hidden in sleep and death is morbid if it
+leads to weakness or to estrangement from real life.
+No less must we admit that much of that which has
+always called itself occult science in the world, and
+which is even now practised under that name, bears
+the impression of what is unhealthy and hostile to
+life; but this certainly does not spring from <emph>genuine
+occult science</emph>.
+</p>
+
+<p>
+The real fact of the matter is this, that just as
+a man cannot always be awake, so neither is he
+sufficiently equipped for the actual conditions of life,
+in its entire range, without that which occult science
+has to offer him. Life continues during sleep, and
+the forces which work and labour during the waking
+state draw their strength and refreshment from that
+which sleep gives them. It is thus with the things
+under our observation in the manifested world.
+The boundaries of the world are wider than the field
+of this observation; and what man recognizes in the
+visible must be supplemented and fertilized by what
+he is able to know of the invisible world. A man who
+did not continually renew his exhausted forces by
+sleep, would bring his life to destruction; and in the
+same way a view of the world which is not fertilized
+<pb n='046'/><anchor id='Pg046'/>
+by a knowledge of the unseen, must lead to a feeling
+of desolation.
+</p>
+
+<p>
+It is similarly so with regard to death. Living
+creatures fall a prey to death in order that new life
+may arise. It is occult science which throws light
+on Goethe's beautiful phrase: <q>Nature invented
+Death in order to have much Life.</q> Just as in the
+ordinary sense there could be no life without death,
+so can there be no real knowledge of the visible
+world without insight into the invisible. All discernment
+of the visible must plunge again and again into
+the invisible in order to develop. Thus it is evident
+that occult science alone makes the life of revealed
+knowledge possible. When it emerges in its true
+form it never enfeebles life, but strengthens it and
+ever renews its freshness and health, when, left to
+its own resources, it has become weak and diseased.
+</p>
+
+<p>
+When a man sinks into sleep the connection between
+his principles changes, as described earlier in
+this work. The part of the sleeping man which lies
+upon his couch comprises the physical and etheric
+bodies, but not the astral body and not the ego. It
+is because the etheric body remains bound to the
+physical body in sleep that the life-activities continue.
+For the moment the physical body is left to
+itself, it must of necessity fall into decay. The
+things that are extinguished in sleep are ideas, pain,
+pleasure, joy, grief, the ability to express conscious
+will, and similar facts of existence. But the astral
+body is the vehicle of all these things. That the
+astral body, with all its joy and sorrow, its realm of
+<pb n='047'/><anchor id='Pg047'/>
+thought and will, is annihilated in sleep is an opinion
+that cannot be entertained by an unbiased judgment;
+it exists still, but in another condition. In
+order that the human ego and the astral body may
+not only be endowed with pleasure and pain and all
+the other things we have named, but also have a
+conscious perception of them, it is necessary that
+the astral body should be united with the physical
+and etheric bodies. This is the case during waking
+life, but not in sleep. The astral body has withdrawn
+itself from the other bodies. It has adopted
+another kind of existence than that which it possesses
+while united with the physical and etheric
+bodies. Now it is the task of occult science to study
+this other kind of existence in the astral body. During
+sleep, the astral body withdraws from the possibility
+of external observation and occult science
+must trace it in its hidden life, until it again takes
+possession of its physical and etheric bodies on waking.
+</p>
+
+<p>
+As in all cases when knowledge of the hidden
+things and events of life have to be dealt with, clairvoyant
+observation is necessary for the discovery of
+the real facts of the sleep state in its true nature, but
+if that which may be discovered by this means
+has once been made clear, it is comprehensible to
+really unprejudiced thought without further demonstration.
+For events in the unseen world show themselves
+by their effects in the manifested world.
+If what is revealed by clairvoyant vision is an explanation
+of visible events, such a confirmation by
+<pb n='048'/><anchor id='Pg048'/>
+life itself is the proof which may rightly be demanded.
+Even one who will not use the means to be
+given later for the attainment of clairvoyant vision,
+may have the following experience: he may, in the
+first place, take the statements of the clairvoyant for
+granted, and then apply them to the material events
+within his experience. He will then find that life
+thereby becomes clear and comprehensible; and the
+more exact and minute his observations of ordinary
+life, the more readily will he come to this conclusion.
+</p>
+
+<p>
+Even though the astral body during sleep passes
+through no experiences, though it is not conscious of
+pleasure, pain, and the like, it does not remain inactive.
+On the contrary, it is a fact that active work
+is its function in the sleep state. For it is the astral
+body which strengthens and recuperates man's
+forces, exhausted during waking life. As long as the
+astral body is united with the physical and etheric
+bodies it is related to the outer world through these
+two bodies. They convey to it perceptions and representations.
+Through the impressions which they
+receive from their surroundings, it experiences
+pleasure and pain. Now the physical body can be
+preserved in the form and shape suitable to the individual
+only by means of the human etheric body.
+But this human form can be preserved only by an
+etheric body which on its part receives corresponding
+forces from the astral body. The etheric body
+is the builder, the architect, of the physical body. It
+can, however, construct in the true sense only when it
+receives from the astral body the impulse as to the
+<pb n='049'/><anchor id='Pg049'/>
+manner in which it must build. In this latter are
+contained the models, according to which the etheric
+body gives the physical body its form. During our
+waking hours these models for the physical body are
+not present in the astral body, or, at least, only to
+a certain extent. For in waking life the soul replaces
+these models with its own images. When a
+person directs his senses upon his environment he
+thus creates in his ideas pictures which are copies
+of the world around him. In fact these copies at first
+disturb the prototypes which give the etheric body
+the impulse to preserve the physical body. Such disturbance
+could not be present if a man, by virtue
+of his own activity, could convey to his astral body
+those pictures which would give the right impulse
+to the etheric body. Yet this very disturbance plays
+an important part in human life, and is able to express
+itself because the models for the etheric body
+do not come into full play in the waking life. This
+fact is revealed by <q>fatigue.</q> Now, during sleep,
+no external impressions disturb the force of the astral
+body. Therefore in this condition it can expel
+fatigue. The work of the astral body during sleep
+consists in removing fatigue, and it can accomplish
+this only by leaving the physical and etheric bodies.
+During waking life the astral body does its work
+within the physical body; during sleep it works on
+the latter from without.
+</p>
+
+<p>
+For instance, just as the physical body has need
+of the outer world, which is of like substance with
+itself, for its supply of food, something of the same
+<pb n='050'/><anchor id='Pg050'/>
+kind takes place in the case of the astral body. Let
+us imagine a physical human body removed from
+the surrounding world: it would die. That shows
+that physical life is an impossibility without the entire
+physical environment. In fact, the whole earth
+must be just as it is if physical human bodies are
+to exist upon it. For, in reality, the whole human
+body is only a part of the earth,&mdash;indeed, in a wider
+sense, part of the whole physical universe. In this
+respect it is related in the same sense as, for example,
+the finger of a hand to the entire human body.
+Separate the finger from the hand and it cannot
+remain a finger: it withers away. Such would also
+be the fate of the human body were it removed from
+that body of which it is a member,&mdash;from the conditions
+of life with which the earth provides it. Let
+it be raised above the surface of the earth but a
+sufficient number of miles and it will perish as the
+finger perishes when cut off from the hand. If this
+fact is less apparent in the case of a man's physical
+organism than in that of his finger and his body, it
+is merely because the finger cannot walk about on
+the body as man is able to do on the earth, and because
+on that account the dependence of the former
+is more obvious.
+</p>
+
+<p>
+In the same way that the physical body is embedded
+in the physical world to which it belongs, so
+does the astral body form a part of its own world,
+only it is torn out of it in waking life. We can form
+a clear idea of what happens by having recourse to
+an analogy. Imagine a vessel filled with water. No
+<pb n='051'/><anchor id='Pg051'/>
+one drop is a separate thing in itself within that
+entire mass of water. But let us take a little sponge
+and with it suck up a single drop from the whole
+mass of water. Something of this kind happens
+to the human astral body on awaking. During sleep
+it is in a world resembling its own nature. In a
+certain sense it forms part of it. On awaking, the
+physical and etheric bodies suck it up: they absorb
+it; they contain the organs through which it perceives
+the outer world. In order to achieve this perception
+it has to leave its own world, for it is in that
+world alone that it can receive the models which it
+needs for the etheric body.
+</p>
+
+<p>
+Just as food is supplied to the physical body from
+its surroundings, so are the pictures of the world
+surrounding the astral body presented to it during
+the state of sleep. There, indeed, it lives in the universe,
+beyond the physical and etheric bodies: in that
+same universe out of which the whole man is born.
+The source of the images by means of which man
+receives his form is in this universe. He is linked
+in harmony with it; and when he awakens he rises
+above the surface of this all-pervading harmony to
+attain external perception. In sleep his astral body
+returns to the universal harmony. He brings so
+much strength from it to his bodies on awaking that
+he can once more dispense for a time with sojourning
+in the realm of harmony. The astral body returns
+during sleep to its home, and, on awaking,
+brings back into life freshly invigorated forces.
+That which the astral body thus gains, and brings
+<pb n='052'/><anchor id='Pg052'/>
+with it on waking, finds its outer expression in the
+refreshment afforded by sound sleep.
+</p>
+
+<p>
+Further exposition of occult science will show that
+this home of the astral body is more extensive than
+that which belongs to the physical body in the narrower
+sense of the physical environment. Thus,
+while man as a physical being is a member of this
+earth, his astral body belongs to worlds in which
+other heavenly bodies besides our earth are included.
+During sleep, therefore,&mdash;(this can be made clear,
+as we have said, only by further explanations)&mdash;it
+enters a world to which other stars than the earth
+belong. In recognition of the fact that man lives
+during sleep in a world of stars, that is, in an astral
+world, occult science calls that principle of man
+which has its real home in that <q>astral</q> world and
+which, every time it returns to the sleep state, draws
+renewed force from that world, the <emph>astral body</emph>.
+</p>
+
+<p>
+It should be superfluous to point out that a misunderstanding
+might easily arise with regard to
+these facts; in our time, however, when certain materialistic
+modes of representation exist, it becomes
+quite necessary to draw attention to them. In quarters
+where such representation prevails it may, of
+course, be said that such a thing as fatigue can be
+scientifically investigated only in accordance with
+physical conditions. Even if the learned are not yet
+unanimous with regard to the physical cause of fatigue,
+one thing is quite firmly established; we must
+accept certain physical processes which lie at the
+root of this phenomenon. It would be well, however,
+<pb n='053'/><anchor id='Pg053'/>
+if it were recognized that occult science does not in
+any way oppose this assertion. It admits everything
+that is said in this connection, just as it is admitted
+that for the physical erection of a house one brick
+must be laid upon another, and that when the house
+is finished its form and construction can be explained
+by purely mechanical laws. But the thought of the
+architect is necessary for the building of the house.
+This cannot be discovered merely by examination of
+physical laws.
+</p>
+
+<p>
+Just as the thought of the creator of a house
+stands behind the physical laws which make it explicable,
+so too, behind what is affirmed, with perfect
+accuracy by physical science, stands that of
+which occult science treats. This comparison is of
+course often put forward when the justification for
+a spiritual background to the world is in question;
+and it may be considered a trivial one. But what is
+important in such matters is not familiarity with
+certain conceptions, but that the proper weight
+should be given them in establishing a fact. One
+may be prevented from doing this simply because
+contrary ideas have so much power over the judgment
+that this weight is not felt.
+</p>
+
+<p>
+Dreaming is an intermediate state between sleeping
+and waking. What dream experiences offer to
+thoughtful observation is the many-coloured interweaving
+of a picture-world, which nevertheless conceals
+within itself some sort of law and order. At
+first this world seems to have an ebb and flow, often
+in confused succession. Man in his dream-life is set
+<pb n='054'/><anchor id='Pg054'/>
+free from the laws of waking consciousness which
+bind him to sense-perception and the laws of reason.
+And yet dreams have some sort of mysterious law,
+attractive and fascinating to human speculation, and
+this is the deeper reason why the beautiful play of
+imagination lying at the root of artistic feeling is
+always apt to be compared to dreaming. We need
+only recall a few characteristic dreams to find this
+corroborated. A man dreams, for example, that he
+is driving off a dog that is attacking him. He wakes,
+and finds himself in the act of unconsciously pushing
+off part of the bedclothes which had been lying
+on an unaccustomed part of his body and which had
+therefore become oppressive. What is it that
+dream-life makes, in this instance, out of an incident
+perceptible to the senses? In the first place, it leaves
+in complete unconsciousness what the senses would
+perceive in the waking state. But it holds fast to
+something essential&mdash;namely, the fact that the man
+wishes to repel something; and round about this it
+weaves a metaphorical occurrence.
+</p>
+
+<p>
+The pictures, as such, are echoes of waking life.
+There is something arbitrary in the way in which
+they are drawn from it. Every one feels that the
+same external cause may conjure up various dream-pictures.
+But they give symbolic expression to the
+feeling that one has something to ward off. The
+dream creates symbols; it is a symbolist. Inner experiences
+can also be transformed into such dream-symbols.
+A man dreams that a fire is crackling beside
+him; he sees flames in his dream. He wakes up
+<pb n='055'/><anchor id='Pg055'/>
+feeling that he is too heavily covered and has become
+too warm. The feeling of too great warmth expresses
+itself symbolically in the picture. Quite
+dramatic experiences may be enacted in a dream.
+For example, some one dreams that he is standing
+on the edge of a precipice. He sees a child running
+toward it. The dream makes him experience all the
+tortures of the thought&mdash;if only the child will not
+be heedless and fall over into the abyss! He sees it
+fall, and hears the dull thud of the body below. He
+awakes, and perceives that an object which had been
+hanging on the wall of the room has become unfastened,
+and made a dull sound by its fall. This simple
+event is expressed in dream-life by one which unravels
+itself in exciting pictures. For the present it
+is not at all necessary to engage in reflection as to
+the reason why, in the last example, the moment
+of the falling of a heavy object expresses itself in a
+series of events which seem to spread themselves
+over a certain length of time; it is only necessary
+to keep in view that the dream transforms into a picture
+that which would present itself to the waking
+sense-perception.
+</p>
+
+<p>
+We see that the moment the senses cease their
+activity, creative power asserts itself in man. It
+is the same creative power which is present in absolutely
+dreamless sleep, and at that time recuperates
+man's exhausted forces. For this dreamless sleep to
+take place, the astral body must be withdrawn from
+the etheric and physical bodies. During the dream-state
+it is so far separated from the physical body as
+<pb n='056'/><anchor id='Pg056'/>
+to have no further connection with the organs of
+sense; but it still maintains a certain connection with
+the etheric body. The capacity for perceiving the experiences
+of the astral body by means of pictures is
+due to this connection which it maintains with the
+etheric body. The moment this connection also
+ceases, the pictures sink into the obscurity of unconsciousness
+and dreamless sleep has set in.
+</p>
+
+<p>
+The arbitrary and often nonsensical element in
+dream-pictures arises from the fact that the astral
+body cannot, on account of its separation from the
+sense-organs of the physical body, relate its pictures
+to the correct objects and events of the outer environment.
+It is especially illuminating, in this matter,
+to examine a dream in which the ego is, as it
+were, split up; as, for example in the case of a person
+who dreams that he is a schoolboy and cannot
+answer the propounded question, while immediately
+afterward as the teacher, he himself answers it. The
+dreamer, being unable to make use of his physical
+organs of perception, is not able to connect both occurrences
+with himself, as the same individual.
+Therefore, in order to recognize himself also as
+a permanent ego, man must first be equipped with
+outer organs of perception. Only when he has acquired
+the faculty of self-consciousness without the
+aid of such organs will the permanent ego also become
+perceptible to him outside his physical body.
+Clairvoyant consciousness has to acquire this faculty,
+and the method of doing so will be treated in
+detail later in this work.
+</p>
+
+<pb n='057'/><anchor id='Pg057'/>
+
+<p>
+Even death takes place for no other cause than a
+change in the connection of the principles of man's
+being. And what is visible to clairvoyant observation
+with regard to death may also be seen in its effects
+in the manifested world; in this case also, an
+unbiased judgment will find the teachings of occult
+science confirmed by observing external life. The
+expression of the invisible in the visible is, however,
+less evident with regard to these facts, and there is
+greater difficulty in feeling the full importance of
+that which in the events of outer life endorses the
+statements of occult science in this domain. These
+statements may be supposed to be mere pictures of
+fancy, even more readily than many other things
+that have been dealt with in this work, if we shut
+ourselves off from the knowledge that everywhere
+in the visible is contained an unmistakable foreshadowing
+of the invisible.
+</p>
+
+<p>
+On the approach of sleep, only the astral body
+is released from its connection with the etheric and
+physical bodies, which still remain united, whereas
+at death the separation of the physical from the
+etheric body takes place. The physical body is
+abandoned to its own forces, and must therefore
+disintegrate as a corpse. At death the etheric
+body finds itself in a condition in which it has
+never been before during the time between birth
+and death,&mdash;with the exception of certain abnormal
+conditions to be dealt with later. That is to say, it
+is now united with the astral body in the absence of
+the physical body; for the etheric and astral bodies
+<pb n='058'/><anchor id='Pg058'/>
+do not separate immediately after death: they are
+held together for a time by the agency of a force
+the presence of which can be easily understood; for
+were this force not present the etheric body could
+not detach itself from the physical body. It would remain
+bound to the latter, as is shown in the case of
+sleep, when the astral body is not able to rend
+asunder these two principles of man's being. This
+force comes into action at death. It releases the
+etheric from the physical body, so that the former
+remains united to the astral body. Clairvoyant observation
+shows that this connection varies with
+different people after death. The time of its duration
+is measured by days. For the present, this
+period of time is mentioned only for the sake of
+information.
+</p>
+
+<p>
+Subsequently, the astral body is also released
+from the etheric body and goes on its way alone.
+During the union of the two bodies, the individual
+is in a state which enables him to be aware of the
+experiences of his astral body. As long as the physical
+body is there, the work of reinforcing the wasted
+organs has to be begun from without, as soon as
+the astral body is liberated from it. When once the
+physical body is separated, this work ceases. Nevertheless,
+the force which was expended in this way
+while the man was asleep, continues after death
+and can now be applied to some other end. It is
+now used for making the astral body's own experiences
+perceptible. During his connection with his
+physical body the outer world enters man's consciousness
+<pb n='059'/><anchor id='Pg059'/>
+in images; after the body has been laid
+aside, that which is experienced by the astral body,
+when it is no longer connected with sense organs,
+with this outer physical world, becomes perceptible.
+At first it has no new experiences. Its connection
+with the etheric body prevents it from experiencing
+anything new.
+</p>
+
+<p>
+What, however, it does possess, is <emph>memory</emph> of its
+past life. The etheric body still being present causes
+that past life to appear as a vivid and comprehensive
+panorama. That is man's first experience after
+death. He sees his life from birth to death spread
+out before him in a series of pictures. Memory
+is only present in the waking state, when during
+life man is united with his physical body, and it is
+present only to the extent allowed by that body.
+Nothing is lost to the soul that has made an impression
+on it during life. Were the physical body
+a perfect instrument for the purpose, it would be
+possible, at any moment during life, to conjure up
+the whole of the past before the eyes of the soul.
+At death there is no longer any obstacle to this. As
+long as the etheric body remains, there exists a
+certain degree of perfection of memory. But this
+disappears according to the degree in which the
+etheric body loses the form which it possessed while
+united with the physical body, and which resembles
+that body. This is the very reason why the astral
+body separates, after a time, from the etheric body.
+It can remain united with the latter only so long as
+<pb n='060'/><anchor id='Pg060'/>
+the form of the etheric body corresponds with that
+of the physical body.
+</p>
+
+<p>
+During the period of life between birth and death,
+separation of the etheric body occurs only in exceptional
+cases, and for no longer than a brief space
+of time. If, for example, a man exposes one of
+his limbs to pressure, part of his etheric body may
+become separated from the physical one. We say
+on such occasion that the limb has <q>gone to sleep,</q>
+and the peculiar sensation we feel results from the
+separation of the etheric body. (Of course a materialistic
+manner of explanation may here again
+deny the invisible behind the visible and say: all
+this arises merely from the physical disturbance
+caused by the pressure.) Clairvoyant vision can see
+in such a case, how the corresponding part of the
+etheric body extends beyond the physical limb. Now
+if a man experiences an unusual shock, or something
+similar, such a separation of the etheric body from a
+large part of the physical body may result, for a
+short time. That is the case when a man, for some
+reason or other, is suddenly brought face to face
+with death,&mdash;for example when drowning, or threatened
+by a fatal accident when mountaineering.
+What is related by people who have had such experiences
+comes, in fact, very near the truth, and can
+be ratified by clairvoyant observation. They declare
+that in such moments their whole lives pass
+before their minds as though in a huge memory-picture.
+</p>
+
+<p>
+Out of the many examples which might here be adduced,
+<pb n='061'/><anchor id='Pg061'/>
+allusion will be made to one only, because
+it originates from a man whose mode of thought
+would make everything said here about such things
+seem pure fancy.<note place='foot'>As a matter
+of fact, it is always very profitable for any one
+who is taking up the study of occult science to acquaint himself
+with the statements of those who regard this science as
+merely fanciful. Such statements cannot be so easily branded
+as due to partiality on the part of the observer. Let occultists
+learn as much as possible from those who regard their efforts
+as nonsense. They need not be disturbed if in this respect their
+love is not reciprocated. Occult observation assuredly does not
+require such things for the verification of its results, nor are
+these allusions intended as proofs but as illustrations.</note>
+Moriz Benedict, the distinguished
+criminal anthropologist and eminent investigator in
+many other realms of natural science, relates in his
+<hi rend='italic'>Reminiscences</hi> an experience of his own,&mdash;to the effect
+that once, when on the point of drowning in a
+bath he had seen his whole life pass before his memory
+as though in a single picture. If other people
+describe differently the pictures seen by them under
+similar circumstances, and even in such a way that
+they seem to have little to do with the events of
+their past life, that does not contradict what has been
+said; for the pictures which arise in the quiet abnormal
+condition during the separation from the physical
+body are sometimes at first sight, unintelligible in
+their relation to life. Correct observation, however,
+would always recognize this relationship.
+</p>
+
+<p>
+Neither is it an objection if, for example, some
+one who was once on the point of drowning did not
+experience what has been described; for it must be
+borne in mind that this can happen only when the
+etheric body is really separated from the physical
+body,&mdash;when, moreover, the former is still united
+<pb n='062'/><anchor id='Pg062'/>
+with the astral body. If, through the fright, a loosening
+of the etheric and astral bodies also takes
+place, the experience is not forthcoming, because
+then complete unconsciousness ensues, as in dreamless
+sleep.
+</p>
+
+<p>
+Immediately after death the events of the past appear
+as though compressed by the memory into a
+picture. After its separation from the etheric body,
+the astral body pursues its further wanderings
+alone. It is not difficult to realize that everything
+continues to exist which, by means of its activity,
+the astral body has made its own during its sojourn
+in the physical body. The ego has to a certain extent
+elaborated the Spirit-Self, the Life-Spirit, and
+the Spirit-Man. As far as these are developed, they
+do not owe their existence to the organs present in
+the different bodies, but to the ego; and it is precisely
+this ego which needs no outer organs for perception;
+nor does it require any such organs in order
+to retain possession of what it has made one with
+itself. It might be objected: <q>Why then is there
+no perception during sleep of the developed Spirit-Self,
+Life-Spirit, and Spirit-Man?</q> For this reason
+that the ego is chained to the physical body between
+birth and death. Even though, during sleep, it is out
+of the physical body with the astral body it nevertheless
+remains closely connected with the physical
+body; for the activity of the astral body is directed
+toward the physical body. On this account the ego
+is relegated to the outer world of sense for its observations,
+and cannot receive spiritual revelations
+<pb n='063'/><anchor id='Pg063'/>
+in their direct form. Not until death do these revelations
+come within reach of the ego, because by
+means of death the ego is freed from its connection
+with the physical and etheric bodies. Another world
+may flash upon the consciousness the moment it
+is withdrawn from the physical world which during
+life monopolizes its activity.
+</p>
+
+<p>
+Now there are reasons why even at this juncture
+all connection with the outer physical world of sense
+does not cease for man. That is to say, certain desires
+remain which sustain the connection. There
+are desires which man creates just because he is
+conscious of his ego as the fourth principle of his
+being. These desires and wishes, springing from
+the existence of his three lower bodies, can operate
+only in the external world, and cease to operate
+when these bodies are cast aside. Hunger is caused
+by the external body; as soon as that external body
+is no longer connected with the ego, hunger ceases.
+Now, had the ego no further desires than those
+springing from its own spiritual nature, it might at
+death draw full satisfaction from the spiritual world
+into which it is transplanted. But life has given
+it other desires as well. It has kindled in it a longing
+for pleasures only to be enjoyed by means of
+physical organs, although these pleasures themselves
+do not originate in the nature of those organs.
+It is not only the three bodies which demand
+gratification from the physical world, but the ego
+itself finds pleasures in that world, for the enjoyment
+<pb n='064'/><anchor id='Pg064'/>
+of which there exist no means whatever, in
+the spiritual world.
+</p>
+
+<p>
+During life the ego has two kinds of desires:
+those that spring from the bodies and must therefore
+be gratified within the bodies, but which must
+also come to an end with their disintegration; and
+those that arise from the spiritual nature of the
+ego. As long as the ego lives in the bodies, those
+cravings are satisfied by means of the bodily organs.
+For in the manifestations of the bodily organs the
+hidden spiritual element is at work, and the senses
+receive something spiritual as well, in everything
+of which they are cognizant. That spiritual element
+is also present after death, although in a different
+form. Everything spiritual that the ego longs for
+while in the world of sense, it still possesses when
+the senses are no longer there.
+</p>
+
+<p>
+Now if a third kind of wish were not added to
+these two, death would mean only a transition from
+desires which may be satisfied through the senses
+to such as are fulfilled by the revelation of the spiritual
+world. The third kind of desire is that which is
+created by the ego during life in the sense-world,
+because it finds pleasure in that world, even when
+no spiritual element is revealed in it. The humblest
+pleasures may be manifestations of the spirit. The
+satisfaction afforded a starving creature by taking
+food is a manifestation of the spirit, for by taking
+food something is thereupon brought about without
+which, in a certain sense, the spiritual nature could
+not develop. But the ego can go beyond the pleasure,
+<pb n='065'/><anchor id='Pg065'/>
+which in this case is the outcome of necessity.
+It may even long for the delicious food quite apart
+from the service rendered to the spirit by taking
+nourishment.
+</p>
+
+<p>
+It is the same with other things in the sense-world.
+Desires are created in this way which would never
+have appeared in the sense-world if the human ego
+had not been incorporated in it. Neither do such
+desires arise from the spiritual nature of the ego.
+The ego must have pleasures of the senses as long
+as it lives in the body, even though it be for the very
+reason that its own nature is spiritual. For the
+spirit manifests in material things, and the ego is enjoying
+nothing less than spirit when it surrenders itself
+to that element in the sense-world which is irradiated
+by the light of the spirit. Moreover, it
+will continue to enjoy this light even when the senses
+are no longer the medium through which the spiritual
+rays pass. But there is no fulfillment possible in
+the spiritual world for desires in which the spirit
+is not living even in the world of the senses.
+</p>
+
+<p>
+When death takes place, the possibility of gratifying
+desires of this description is cut off. Pleasure in
+good things to eat can be induced only by the presence
+of the physical organs required for their consumption,&mdash;the
+palate, tongue, and so forth; but
+when man has laid aside his physical body he no
+longer possesses these organs. If, however, the ego
+still craves that kind of pleasure the craving must
+remain unsatisfied. As long as this pleasure corresponds
+to the spiritual need, it is caused only by the
+<pb n='066'/><anchor id='Pg066'/>
+presence of the physical organs; but should it happen
+that the ego has created the desire without serving
+the spirit in so doing, it retains it after death in
+the form of a craving which thirsts in vain for gratification.
+We can form an idea of what man then
+experiences only by imagining some one suffering
+from burning thirst in a region where, far and
+wide, there is no water to be found. This is the
+predicament of the ego after death, as long as it retains
+ungratified desires for the pleasures of the
+outer world, and has no organs by means of which
+to satisfy them. Of course the burning thirst, serving
+as a comparison for the condition of the ego
+after death, must be thought of as enormously increased,
+and it must be imagined as extending to all
+desires still existing, for which all possibility of
+gratification is lacking.
+</p>
+
+<p>
+The next condition of the ego consists in freeing
+itself from this bond of attraction to the outer world.
+With regard to this world, it has to attain purification
+and liberation. It must be cleansed of all wishes
+which it has created while in the body, and which
+have no native rights in the spiritual world. As
+an object is caught and burned up by fire, so is
+the world of desire, described above, broken up and
+destroyed after death. A vista is then opened into
+that world which occult science calls the <q>consuming
+fire</q> of the spirit. This fire seizes upon desires of a
+sensual nature which however are not rooted in the
+spirit. Revelations of this kind which occult science
+is bound to make with regard to such events may
+<pb n='067'/><anchor id='Pg067'/>
+appear hopeless and terrible. It may seem a fearful
+thing that a hope for the realization of which
+sense-organs are required, should after death be
+transformed into despair, and that a wish that can
+be fulfilled only by the physical world should be
+changed into torturing deprivation. Yet we can
+hold such an opinion only as long as we fail to
+realize that the wishes and desires seized by the
+<q>consuming fire</q> after death do not, in a higher
+sense, represent forces beneficial to life but destructive
+to it.
+</p>
+
+<p>
+By means of these forces the ego binds itself to
+the sense-world more closely than is necessary, in
+order to draw from it all the experience it requires.
+For the sense-world is a manifestation of the hidden
+and spiritual world which lies behind it; and the ego
+could never attain spiritual happiness through the
+bodily senses, which are the only form in which the
+spiritual can be manifested, unless it utilized the
+senses to seek the spiritual element in sense-experience.
+Nevertheless, the ego loses sight of the
+true spiritual reality in the physical world to such an
+extent that it experiences sensual desires irrespective
+of the needs of the spirit. If sense pleasure,
+as the expression of the spirit, serves to raise and
+develop the ego, any pleasure which is not an expression
+of the spirit warps and impoverishes it.
+Even though such a desire finds the means of its
+gratification in the sense-world, still its destructive
+effect upon the ego is thereby in no way diminished;
+<pb n='068'/><anchor id='Pg068'/>
+but it is not until after death that its disastrous effects
+become apparent.
+</p>
+
+<p>
+For this reason a man may, by gratifying such
+desires, create, during his life, new and similar desires,
+wholly unaware that he is enveloping himself
+in a <q>consuming fire.</q> What becomes visible to
+him after death is only what already surrounded him
+during his life, and by thus becoming visible it at
+once appears in its salutary and beneficent effect.
+A human being who loves another is certainly not
+attracted merely by that part of him which is perceptible
+to the physical senses&mdash;the only part which
+is cut off from observation after death&mdash;but after
+death, just that part of the dear one then becomes
+visible for the perception of which the physical organs
+were only the means. The one thing, in fact,
+which would prevent a man from beholding his
+friend clearly is the presence of desires which can
+be satisfied only by means of physical organs. Unless
+these desires are extinguished, he can have no
+conscious perception of his friend after death. When
+looked at in this light, the terrible and hopeless
+character which after-death experiences might assume
+for man, according to the descriptions given
+by occult science, becomes changed into one which is
+thoroughly satisfying and consoling.
+</p>
+
+<p>
+Now the first after-death experiences differ entirely
+in yet another respect from those during life.
+During the time of purification man lives, as it were,
+backwards. He lives over again the whole span of
+his life since birth; beginning with the events immediately
+<pb n='069'/><anchor id='Pg069'/>
+preceding his death, and reversing the
+order of his experiences, he goes through them
+again until he reaches back to childhood. In this
+process he sees with spiritually enlightened eyes all
+those things which were not inspired by the spiritual
+nature of the ego, with the difference that he
+now experiences these things in reverse order.
+</p>
+
+<p>
+For instance, a man who died in his sixtieth year,
+and who at the age of forty had, in an outburst of
+anger, caused some one either physical or mental
+pain, will go through this experience again when,
+on the return journey of existence after death, he
+reaches that point in his fortieth year; but now he
+does not experience the satisfaction which his attack
+had afforded him during life; instead, he experiences
+the pain which he inflicted upon the other man.
+It may at once be seen, however, that whatever pain
+he feels in the after-death experience is caused by a
+desire of the ego arising only from the outer physical
+world; in reality the ego does not only injure
+another by the indulgence of such a desire, but it
+also injures itself; although the injury to itself
+is not apparent during life.
+</p>
+
+<p>
+After death, however, the whole of the harmful
+world of desires becomes visible to the ego, which
+then feels attracted toward every being or object
+which had kindled the desire, in order that this may
+be destroyed in the <q>consuming fire</q> by the same
+means that created it. When man, on his return journey,
+reaches the moment of his birth, then only have
+all such desires been purged in the purifying flames,
+<pb n='070'/><anchor id='Pg070'/>
+and henceforth nothing remains to hinder him from
+devoting himself entirely to the spiritual world. He
+enters upon a new phase of existence. In the same
+way that he laid aside his physical body at death
+and, soon afterward, his etheric body, so does that
+part of his astral body dissolve which can only live
+in the consciousness of the outer physical world.
+</p>
+
+<p>
+Occult science, therefore, recognizes three corpses,&mdash;the
+physical, etheric, and astral. The period at
+which the last is cast off by man is marked by the
+time of purification, which amounts to about one
+third of the time elapsed between birth and death.
+The reason why this is so can only be explained later,
+when the course of human life is examined from the
+standpoint of occult science. To clairvoyant observation,
+astral corpses, which have been cast off
+by human beings passing from the state of purification
+into a higher existence, are constantly visible
+in the world surrounding man, in exactly the same
+way that physical corpses, in places inhabited by
+men, are apparent to physical observation.<note place='foot'>In current
+theosophical literature, the condition of the ego
+from death to the end of purification is called <q>Kamaloca.</q></note>
+</p>
+
+<p>
+After purification an entirely new state of consciousness
+begins for the ego. Whereas before death
+the outer perceptions must flow to the ego, in order
+that upon these perceptions the light of consciousness
+might be able to fall, so now in like manner
+from within, streams a world which attains consciousness.
+The ego is living in this world also
+between birth and death; only then this world
+<pb n='071'/><anchor id='Pg071'/>
+is clothed in the manifestations of the senses. It
+is only when the ego, freed from all the ties of sense,
+turns inward to behold its own <q>holy of holies,</q>
+that its true innermost nature, which had hitherto
+been obscured by the senses, is revealed to it. In
+the same way that the ego is recognized inwardly
+before death, so, after death and purification, is the
+spiritual life inwardly revealed to it in all its fulness.
+This revelation really takes place immediately
+after the etheric body is laid aside; but it is obscured
+by the dark cloud of desires turned toward the outer
+world. It is as though a world of spiritual bliss
+were invaded by black demoniacal phantoms, caused
+by those desires which are being destroyed by the
+<q>consuming fire.</q> Indeed, these desires are not
+mere phantoms, but real entities, which become apparent
+immediately after the ego is deprived of
+physical organs, and is thus able to discern those
+things which are of a spiritual nature. These entities
+have the appearance of distorted caricatures
+of the objects with which the individual had formerly
+become acquainted through his senses.
+</p>
+
+<p>
+Clairvoyant observation shows that this place of
+purging fire is peopled by beings whose appearance
+may well seem horrifying and painful to spiritual
+vision, whose pleasure seems to consist in destruction,
+and whose passions impel them to evil-doing of
+such a description that the evil of the physical world
+seems insignificant in comparison. Whatever desires
+of the kind described above are brought into
+that world by man, are looked upon by these beings
+<pb n='072'/><anchor id='Pg072'/>
+as food, by means of which their powers are continually
+strengthened and invigorated.
+</p>
+
+<p>
+The picture thus sketched of a world imperceptible
+to the senses may seem less incredible if we look
+with an unprejudiced eye on part of the animal
+world. What is a fierce, devouring wolf, from a spiritual
+point of view? What does it reveal to us
+through that which our senses perceive? Nothing
+else than a soul that lives in desires, and acts by
+desire. The external form of the wolf may be called
+an embodiment of those desires; and if man had no
+organs with which to perceive that form, if its desires
+appeared invisibly in their effects,&mdash;if, therefore,
+a force invisible to the eye were prowling
+about, and might be the cause of all that happened
+through the visible wolf,&mdash;he would still be forced to
+recognize the existence of a creature corresponding
+to it. Now the beings of the region of purifying fire
+are not visible to the physical eye, but to clairvoyant
+sight only; but their effects are clearly apparent.
+They bring about the destruction of the ego when it
+gives them nourishment. These effects are clearly
+visible if what began as a pleasure leads to excess
+and debauchery.
+</p>
+
+<p>
+For even what is perceptible to the senses would
+attract the ego only in so far as the pleasure had
+its root in the ego's own nature. The animal is
+prompted by desire for that in the outer world which
+its three bodies crave. Man has higher enjoyments,
+because to the three principles of his bodily nature
+is added the fourth, the ego. But if the ego seeks
+<pb n='073'/><anchor id='Pg073'/>
+a gratification which does not tend toward the maintenance
+and development of its nature but to its
+destruction, then such a craving can be neither the
+effect of its three bodies, nor that of its own nature,
+but can only be caused by beings, concealed from the
+senses in their true form, but able furtively to approach
+that higher nature of the ego, and excite in
+it desires which, though it is cut off from the senses,
+can still be satisfied only by means of sense-organs.
+</p>
+
+<p>
+For there are beings which feed on passions and
+desires of a worse kind than those of an animal nature,
+because they do not expend themselves on objects
+of the senses but seize upon the spiritual element
+and drag it down to a sensual level. Therefore
+the forms of such beings are more hideous, more horrible,
+to spiritual sight than are the forms of the
+fiercest animals, in which after all only passions
+rooted in the senses are incarnated. And the destructive
+forces of these beings immeasurably surpass
+any destructive rage existing in the animal
+world as perceived by the senses. Occult science
+must in this way enlarge man's view so as to include
+a world of beings standing, in a certain respect,
+lower than the visibly destructive animal world.
+</p>
+
+<p>
+When man has passed through the world of purification
+after death, he finds himself in a world the
+contents of which are spiritual, and which also
+creates in him longings which can be satisfied only
+by spiritual things. But even now man distinguishes
+between that which properly belongs to his ego and
+what forms the environment of that ego&mdash;one might
+<pb n='074'/><anchor id='Pg074'/>
+say, its spiritual outer world. Only that, of which
+he becomes sensible in this environment, pours in
+upon him in the same way that the perception of his
+own ego poured in upon him during his sojourn in
+the body. Whereas man's environment in the life
+between birth and death speaks to him through his
+bodily organs, after death when all the bodies are
+laid aside the language of his new environment penetrates
+directly into the innermost sanctuary of the
+ego. Man's whole environment is now filled with
+beings of a like nature with his ego, for only an ego
+has access to an ego. Just as minerals, plants, and
+animals surround man in the sense-world, and compose
+it, so, after death, is he surrounded by a world
+composed of beings of a spiritual nature.
+</p>
+
+<p>
+Yet he takes something with him into this world
+which is not part of his environment there; it is what
+the ego has experienced in the world of the senses.
+First of all, the sum of these experiences appeared,
+as a comprehensive memory-picture, immediately
+after death, while the etheric body was still united
+to the ego. The etheric body itself is then, indeed,
+laid aside, but something of the memory-picture remains
+with the ego as an everlasting possession.
+Just as though an extract or essence were made out
+of all the events and experiences which a man encounters
+between birth and death, so might we describe
+that which is left behind. It is the spiritual
+product of life, its fruit. This product is of a spiritual
+nature. It contains everything spiritual which
+is revealed through the senses, yet this spiritual
+<pb n='075'/><anchor id='Pg075'/>
+treasure could not have been gathered save by life in
+the sense-world.
+</p>
+
+<p>
+This spiritual fruit of the sense-world becomes
+after death the ego's own inner world. With it the
+ego enters a world, which consists of beings who reveal
+themselves in the same and only manner in
+which man in his innermost depths, can become conscious
+of his own ego. As a plant seed, which is
+the essence of the whole plant, grows only when
+buried in another world, the earth, so now that
+which the ego brings from the sense-world gradually
+unfolds itself as a seed under the influence of
+the spiritual environment in which it has been
+planted. Occult science can, of course, only portray
+in pictures what happens in this <q>spirit-world;</q>
+still those pictures present themselves as
+absolute reality to the clairvoyant's sight, when he
+investigates invisible happenings, corresponding to
+those which are visible to the physical eye. Whatever
+of that world can be described, may be visualized
+by comparison with the world of the senses
+for although it is of a purely spiritual nature, it
+nevertheless resembles the physical world in certain
+respects. Just as, for instance, in the physical
+world, a color appears when some object impresses
+the eye, so in the spirit-world a color appears to the
+ego when a being acts upon it. But this latter phenomenon
+is perceived in the same manner as the ego
+can be perceived inwardly between birth and death.
+It is not as though the light outside fell within upon
+the man, but as though another being directly affected
+<pb n='076'/><anchor id='Pg076'/>
+the ego, causing the latter to picture this influence
+in a colour-form.
+</p>
+
+<p>
+Thus do all things in the spiritual environment of
+the ego find expression in a world of coloured rays.
+As their origin is of a different kind, it goes without
+saying that these colours of the spiritual world are
+also of a somewhat different character from physical
+colours. A similar thing is true of other impressions
+received by man in the world of sense. But
+it is the sounds of the spiritual world that most
+nearly resemble the impressions of the sense-world;
+and the more at home a man becomes in the spiritual
+world, the more he realizes it as a life of self-determined
+motion, which may be compared with the
+sounds, and the harmony of sounds, of the physical
+world. Only he does not feel the tones as something
+approaching an organ from outside, but as a force
+streaming forth into the outer world through his
+ego. He feels the sound just as in the sense-world
+he feels his own speech or song, only he knows that
+in the spiritual world these sounds, streaming out
+from him, are at the same time the manifestations
+of other beings, who are pouring themselves into
+the world through him.
+</p>
+
+<p>
+A still higher manifestation takes place in the
+spirit-land when the sound becomes the <q>spiritual
+word.</q> Then there streams through the ego not
+only the pulsing life of another spiritual being, but
+such a being itself communicates its own inner nature
+to the ego; and then, when the spiritual word
+streams through the ego, two beings live in one another,
+<pb n='077'/><anchor id='Pg077'/>
+without that separating element which every
+companionship in the sense-world must carry with
+it. And this is really the nature of the communion
+of the ego with other spiritual beings after death.
+</p>
+
+<p>
+There are three regions in the spiritual world,
+which may be compared to the three divisions of
+the physical sense-world. The first region is in a
+certain respect the <q>solid land</q> of the spiritual
+world, the second the <q>sphere of ocean and river,</q>
+and the third the <q>atmospheric region.</q> That which
+assumes physical form on earth, so that it can be
+perceived by physical organs, in accordance with its
+spiritual nature, is to be seen in the first region of
+the spirit-world. There, for instance, may be seen
+the force that fashions the form of a crystal. Only
+what is there revealed is the opposite of that which
+appears in the sense-world. In that world the space
+which is filled by a mass of rock appears to spiritual
+sight as a kind of hollow space; but round about
+this hollow is seen the force which fashions the form
+of the rock. The colour of the rock in the sense-world
+appears in the spiritual world as its complementary
+colour; thus a red stone is green when seen
+from the spirit-world, a green stone is red, and so
+on. Other qualities also appear in their opposites.
+Just as stone, masses of earth, and like materials
+make up the solid land&mdash;the continental region of
+the world of sense&mdash;so do the structures described
+above compose the solid land of the spiritual world.
+</p>
+
+<p>
+All that is life in the sense-world belongs to the
+ocean-region of the spiritual world. To the physical
+<pb n='078'/><anchor id='Pg078'/>
+eye, life appears in its effects in plants, animals, and
+men. To spiritual vision, life is a flowing substance,
+like oceans and rivers, diffused through the spirit-world.
+A still better comparison is that of the circulation
+of the blood in the body; for whereas seas
+and rivers are seen to be irregularly distributed in
+the physical world, a certain regularity in distribution
+of the flowing life reigns in the spirit-world, as
+in the circulation of the blood. This <q>flowing life</q>
+is simultaneously heard as spiritual sound.
+</p>
+
+<p>
+The third region of the spirit-world is its <q>atmosphere.</q>
+What is known in the physical world as
+<q>feeling</q> is also present there, permeating everything
+like the air on the earth. We must imagine
+a rushing sea of feeling. Pain and sorrow, joy and
+rapture, flow through this region, like wind and
+storms in the atmosphere of the physical world. Imagine
+a battle fought on earth. There confront one
+another not merely human forms, as seen by the
+physical eye, but feelings opposed to feelings, passions
+to passions; pain fills the battlefield just as
+much as do the forms of men. All that is seething
+there of passion, pain, and the joy of victory is not
+only perceptible in its effects as revealed to the
+physical senses; it may be seen with the spiritual
+senses as an atmospheric process in the spirit-world.
+Such an event in the spiritual world is like a thunderstorm
+in the physical, and the perception of these
+events may be compared to the hearing of words in
+the physical world. For this reason it is said that
+as the air envelops and permeates earthly things,
+<pb n='079'/><anchor id='Pg079'/>
+so do <q>interweaving spiritual words</q> pervade the
+beings and events of the spirit-world.
+</p>
+
+<p>
+And still further observations are possible in this
+spirit-world. What may be compared to light and
+heat in the physical world is there too. That which
+permeates everything in the spirit-world, as earthly
+things and beings are permeated by heat, is the
+world of thought itself. There, however, thoughts
+must be regarded as living and independent beings.
+What is understood by man in the manifested world
+as thought is but a shadow of what lives as a
+thought-being in the spirit-world. Imagine thought,
+as it now exists in man, raised out of him and as an
+active, energetic being, endowed with an inner life
+of its own, and you have a feeble illustration of that
+which fills the fourth region of the spirit-world. In
+the physical world between birth and death what
+man understands as thought is but the manifestation
+of the thought-world as it is able to mould itself by
+means of the instruments afforded by the bodies.
+All such thoughts cherished by man, that carry with
+them an enrichment of the physical world have their
+origin in this region. By such thoughts are meant
+not only the ideas of great inventors and men of
+genius; but those ideas found in every individual
+which he does not owe solely to the external world,
+but through which he, so to speak, transforms that
+world.
+</p>
+
+<p>
+In so far as feelings and passions are concerned,
+the cause of which lies in the outer world, these feelings
+are perceptible in the third region of the spirit-world;
+<pb n='080'/><anchor id='Pg080'/>
+but everything which so lives in a man's soul
+as to make him a creator,&mdash;influencing, transforming
+and fertilizing his environment,&mdash;is manifest in its
+original and intrinsic form in the fourth division of
+the spirit-world.
+</p>
+
+<p>
+That which exists in the fifth region may be compared
+to physical light. In its archetypal form it is
+wisdom in manifestation. Beings who diffuse wisdom
+throughout their surroundings, as the sun pours
+light on physical beings, belong to this realm. Whatever
+is illuminated by their wisdom stands forth in
+its true meaning and significance for the spiritual
+world, just as the colour of a physical object is seen
+when the light falls upon it. There are still higher
+regions of the spirit-world, which will be described
+later in this work.
+</p>
+
+<p>
+Into this world the ego is plunged after death,
+together with the results it carries with it out of
+physical life. And these results are still united with
+that part of the astral body which is not cast off at
+the end of the time of purification. In fact, only that
+part falls away which, in its desires and wishes,
+turned, after death, toward physical life. The plunging
+of the ego into the spiritual world, with what it
+has acquired in the physical world, may be compared
+to the planting of a grain of seed in the soil in which
+it can mature. As the grain of seed draws substances
+and forces from its surroundings in order
+that it may develop into a new plant, so the condition
+of the ego, when implanted in the spiritual
+world, is one of development and growth.
+</p>
+
+<pb n='081'/><anchor id='Pg081'/>
+
+<p>
+Hidden within that which is perceived by an organ,
+there lies the force whereby that same organ
+was formed. The eye perceives light; but without
+light there would be no eye. Creatures spending
+their lives in darkness do not develop organs of
+sight. Thus the whole of man's physical body is
+created out of the hidden forces of that of which
+he becomes conscious through his bodily organs.
+The physical body is built up by the forces of the
+physical world, the etheric body by those of the life-world,
+and the astral body is formed out of the astral
+world. Now when the ego is transferred to the
+spirit-world it is met by just those forces which remain
+hidden to physical perception.
+</p>
+
+<p>
+What appear to man's view in the first region of
+the spirit-world are the spiritual beings that are always
+surrounding him, and that have built up his
+physical body. Thus in the physical world man perceives
+nothing but the manifestations of those spiritual
+forces which have formed his own physical
+body. After death he is in the very midst of these
+moulding forces, which, previously hidden, now appear
+to him in their true forms. In the same way,
+in the second region, he is in the midst of the forces
+by which his etheric body was organized, and in the
+third region there pour in upon him the potencies
+out of which his astral body was formed. The
+higher regions of the spirit-world also direct toward
+him those forces from which he was built in the life
+between birth and death.
+</p>
+
+<p>
+These denizens of the spiritual world are at present
+<pb n='082'/><anchor id='Pg082'/>
+working in co-operation with that which man has
+brought with him as the product of his last life,
+which now becomes a germ; and through this co-operation
+man is, first of all, built up anew as a spiritual
+being. The physical and etheric bodies are still
+joined in sleep; the astral body and the ego are, it
+is true, outside them, but still connected with them.
+Whatever influences the astral body and the ego
+receive, in such a state, from the spiritual world,
+can serve only to recuperate the forces exhausted
+during the waking state.
+</p>
+
+<p>
+But when the physical and etheric bodies have
+been laid aside, and, after the time of purification,
+also those parts of the astral body still bound by
+their desires to the physical world, then everything
+pouring in upon the ego from the spiritual world is
+not only a reforming but a reorganizing force. After
+a certain period, to be dealt with in later chapters,
+the ego again gathers round it an astral body which
+will be able to live in such an etheric and physical
+body as man possesses between birth and death. A
+man can once more pass through birth and renew
+his earthly existence, in which, however, will be incorporated
+the results of his former life. Until the
+rebuilding of his astral body, man is a witness of
+his reconstruction. As the powers of the spirit-world
+are not manifested to him through external
+organs, but from within outward, like his own ego
+in self-consciousness, he is able to observe that manifestation
+as long as his attention is not turned to an
+outer world of perception. But from the moment
+<pb n='083'/><anchor id='Pg083'/>
+that the astral body is reconstituted, his attention
+is turned outward; the astral body once more craves
+an outer etheric and physical body. It is thus turned
+away from the inner revelations. For this reason
+there is now an intermediate state, during which
+man is immersed in unconsciousness. Consciousness
+can emerge again in the physical world only when
+the necessary organs for physical perception are
+formed.
+</p>
+
+<p>
+During this period, in which consciousness illuminated
+by inner perception ceases, the new etheric
+body begins to link itself to the astral and man can
+once again enter a physical body. In the linking together
+of these two bodies only such an ego could
+consciously take part as had of itself created the
+Life-Spirit and Spirit-Man out of the creative
+forces, hidden in the etheric and physical bodies.
+Until the individual has evolved as far as this, beings
+further advanced than himself in evolution must
+guide this linking together. The astral body is
+guided, by such beings as these, to parents through
+whom it may be endowed with the appropriate etheric
+and physical bodies. Before the attachment of
+the etheric body takes place, something of very great
+importance happens to the man who is about to re-enter
+physical existence.
+</p>
+
+<p>
+In his former life he created disturbing forces,
+which were revealed to him on the journey retraced
+after death. Let us again take an example.
+He caused some pain in an outburst of anger in
+the fortieth year of his former life. After death,
+<pb n='084'/><anchor id='Pg084'/>
+the other's pain came before him as a force which
+had interfered with the evolution of his ego. It
+is likewise with all such events of his former life.
+On his re-entrance into physical life these hindrances
+to his evolution confront the ego anew. As, on the
+threshold of death, a sort of memory-picture arose
+before the human ego, so there now arises a
+vision of the life approaching. Again he sees a picture,
+this time showing all the obstacles which he
+has to clear away, if he is to advance in evolution.
+And what he thus sees becomes the starting-point
+for forces which he must bring with him into his
+new life. The picture of the pain he has caused the
+other man becomes a force which impels the ego,
+on entering life again, to make amends for this
+pain. Thus the previous life has a determining
+effect on the new one. The deeds of the new life
+are in a certain way caused by those of the former
+life. This connection, following the law, between an
+earlier and later existence is to be looked upon as
+the <q>Law of Destiny</q>; it has become usual to designate
+it <q>Karma,</q> a term borrowed from oriental
+wisdom.
+</p>
+
+<p>
+The building up of a new set of bodies, however,
+is not the only task incumbent upon man between
+death and a new birth. While this building up is
+taking place, man lives outside the physical world.
+That world, however, continues to evolve during this
+time. The surface of the earth changes in comparatively
+short periods of time. What aspect did those
+regions which are now occupied by Germany bear a
+<pb n='085'/><anchor id='Pg085'/>
+few thousand years ago? When man appears on
+earth in a new existence, the earth rarely looks the
+same as it did at the time of his last incarnation.
+During his absence from the earth all sorts of
+changes have occurred. Now hidden forces are also
+at work in this alteration of the face of the earth,
+proceeding from that very world in which man finds
+himself after death; and he himself must co-operate
+with these forces in the transformation of the earth.
+He can do so only under the direction of Higher
+Beings until, by the creation of his Life-Spirit and
+Spirit-Man, he has acquired a clear perception of
+the connection between the spiritual and its expression
+in the physical. But he takes part in the transformation
+of earthly conditions. It may be said that
+during the period between death and a new birth,
+man so transforms the earth that its conditions are
+in keeping with what he has evolved in himself. If
+we look at a given place on the earth at a definite
+moment, and see it again after a long lapse of time,
+under entirely changed conditions, the forces which
+have wrought the change have proceeded from those
+who are now dead. And it is this kind of connection
+which exists between them and the earth until
+the time of rebirth.
+</p>
+
+<p>
+Clairvoyant observation sees in all physical existence
+the manifestation of a hidden spiritual element.
+To physical observation it is the light of the sun,
+climatic changes, and so on, that effect the transformation
+of the earth, but to clairvoyance it is the
+force of the dead that acts in the rays of light which
+<pb n='086'/><anchor id='Pg086'/>
+fall on the plant from the sun. The clairvoyant
+sees how human souls hover about plants, how they
+change the surface of the earth. Not alone upon
+himself nor upon the preparations for his own new
+earthly existence, is man's attention bestowed after
+death.&mdash;No, he is called upon then to work upon
+the outer world, just as he is in life between the
+time of his birth and death.
+</p>
+
+<p>
+Not only does the life of man affect the conditions
+of the physical world from the spirit-land; but
+vice versa, activity during physical existence has its
+effects in the spiritual world. An example may explain
+what happens in this respect. A bond of love
+exists between mother and child. This love arises
+from a mutual attraction caused by the forces of the
+sense-world. But in the course of time it changes.
+A spiritual tie gradually grows out of the sense-bond,
+and this spiritual tie is not created for the
+physical world only but for the spirit-world as well.
+The same applies to other ties. Whatever is created
+in the physical world by spiritual entities continues
+to exist in the spiritual world. Friends who were
+closely united in life belong to each other in spirit-land
+also, and when their bodies are laid aside they
+are in much more intimate communion than during
+physical life. For as spirits they exist for each
+other in the same way as, in the above description,
+spiritual beings reveal themselves to others by inner
+manifestation; and a tie created between two
+persons brings them together again in a new life.
+<pb n='087'/><anchor id='Pg087'/>
+Thus in the truest sense of the word we may speak
+of finding one another again after death.
+</p>
+
+<p>
+What has once happened to a man between birth
+and death and from then till a new birth, repeats
+itself. Man returns to earth again and again
+when the fruit he has earned in a physical life has
+ripened in the spirit-world. It is not, however, a
+case of repetition without beginning or end; but man
+has emerged out of other forms of existence and
+passed into those which run their course in the manner
+just described, and he will again in the future
+pass into other forms. A viewpoint of these transition
+stages will be gained when the evolution of the
+universe in connection with man is subsequently considered
+from the standpoint of occult science.
+</p>
+
+<p>
+The occurrences between death and a new birth
+are of course still more concealed from outer sense-observation
+than is the spiritual foundation underlying
+manifested life between birth and death. This
+sense-observation can see only the effects of that
+portion of the hidden world where they impinge
+upon physical existence. With regard to this the
+question must arise whether man, on entering this
+life at birth, brings with him any results from the
+events described by occult science as having taken
+place between his last death and re-birth. If one
+finds the shell of a snail in which there is no trace of
+the animal he will, in spite of that, recognize that
+this snailshell was formed by the activity of an animal,
+and he cannot believe that the shell constructed
+a form for itself, by means of mere physical forces.
+</p>
+
+<pb n='088'/><anchor id='Pg088'/>
+
+<p>
+In the same way one who studies a man during life,
+and finds something in him which cannot be due to
+<emph>this</emph> life, might reasonably admit that it arises from
+what occult science describes, if by doing so an explanatory
+light is thrown on what is otherwise inexplicable.
+</p>
+
+<p>
+Here, too, the unseen causes might appear intelligible
+to rational sense-observation from their
+visible effects, and whoever observes life with absolute
+impartiality will find that, with every fresh
+observation, this appears to be more and more
+true. The important question, however, is how to
+find the right point of view from which to observe
+their effects in life. Where, for example, are the
+effects of that to be found which occult science describes
+as incidents of the time of purification? How
+are the effects of the experience which, according to
+occult investigations, man undergoes in purely spiritual
+regions, manifested after this time of purification?
+</p>
+
+<p>
+Problems enough press upon every serious and
+profound student of life in this domain. We see
+one man born in want and misery, endowed only
+with inferior abilities, so that on account of these
+facts, which are incident to his birth, he appears predestined
+to a miserable existence. Another, from
+the first moment of his life, is tended and cherished
+by loving hands and hearts; brilliant talents are
+unfolded in him; his gifts point to a successful and
+satisfactory career. Two opposite views may be
+taken when met by such questions as these. The
+<pb n='089'/><anchor id='Pg089'/>
+one will adhere to what the senses perceive and what
+the understanding, relying on these senses, is able
+to comprehend. This view will admit no problem
+in the fact that one man is born fortunate and the
+other unfortunate. Even if the word <q>chance</q> is
+not used, there will be no question of thinking that
+such things are brought about through any law of
+cause and effect. And with regard to talents and
+abilities, such a view will consider them as <q>inherited</q>
+from parents, grandparents, and other ancestors.
+It refuses to seek the causes in spiritual
+events which the man himself met with before birth&mdash;regardless
+of heredity&mdash;and by means of which he
+shaped his talents and abilities.
+</p>
+
+<p>
+Another view would find no satisfaction in such an
+interpretation. It would assert that even in the
+manifested world nothing happens in definite places
+or surroundings without our having to presuppose
+causes for the event in question. Even though in
+many cases such causes have not yet been investigated,
+they are there. An Alpine flower does not
+grow in the lowlands. Its nature has something
+which associates it with Alpine regions. Just so
+must there be something in a man which determines
+his birth in a certain environment. Causes belonging
+to the physical world alone are not sufficient to
+account for this. To a more profound thinker such
+an explanation appears in somewhat the same light
+as when one has dealt another a blow, the motive
+for which is not attributed to the feelings of the one
+but is to be explained by the physical mechanism of
+the hand.
+</p>
+
+<pb n='090'/><anchor id='Pg090'/>
+
+<p>
+Any explanation of abilities and talents solely by
+<q>heredity</q> is to such a viewpoint equally unsatisfactory.
+It is true one may say: <q>See how certain
+talents are inherited in families.</q> During two and a
+half centuries musical talents were inherited by
+members of the Bach family. Eight mathematicians
+sprang from the Bernoulli family, to some of whom
+quite different occupations were assigned in their
+childhood; but the inherited talents always drove
+them to the family vocation. It may be further
+pointed out how, by an exact investigation of the
+line of ancestry of a person in one way or another
+the gifts of this person have shown themselves in
+the forefathers, and only represent the sum of inherited
+talents. Whoever holds the latter of the
+two views above indicated will be sure not to let
+such facts pass unnoticed, but to <emph>him</emph> they cannot
+mean the same as they do to one who relies for his
+interpretation on the events of the world of sense
+alone. The former will point out that inherited
+talents can no more of themselves, combine into
+a complete personality than can the metal parts of
+a watch fit themselves together. And if objection
+is made that the co-operation of the parents may
+possibly produce the combination of talents,&mdash;that
+this as it were, takes the place of the watchmaker,&mdash;he
+will reply: <q>Look impartially at what is new in
+every child-personality, at that which is absolutely
+new; that cannot come from the parents, for the
+simple reason that it does not exist in them.</q>
+</p>
+
+<p>
+Inaccurate thinking may create much confusion
+<pb n='091'/><anchor id='Pg091'/>
+in this domain. It is still worse when those who
+hold the second view are set down by the supporters
+of the first as opponents of what is, after all, borne
+out by <q>ascertained facts.</q> But it may well be
+that the latter have not the slightest intention of
+denying the truth or value of those facts. For instance,
+they see that a definite mental aptitude or
+predisposition is <q>inherited</q> in a family, and that
+certain gifts accumulated and combined in one descendant
+result in a remarkable personality. They
+are perfectly willing to acquiesce when it is said
+that the most celebrated name seldom stands at the
+beginning but at the end of a line of descent. But
+it should not be taken amiss if they are compelled
+to form very different opinions on the subject from
+those of people who are determined to accept nothing
+but material evidence. To the latter it may be
+said that it is true a man shows the characteristics
+of his ancestors, because the <q>spirit-soul</q>, which
+enters upon physical existence at birth, draws its
+bodily substance from that which heredity bestows
+on it. But this says nothing more than that a being
+shows the peculiarities of the body into which it has
+descended.
+</p>
+
+<p>
+It is no doubt a singular&mdash;a trivial&mdash;comparison,
+but the unprejudiced person will not deny its justification,
+when one says that a human being, who
+shows the qualities of his forefathers, proves the
+origin of the personal qualities of that human being
+as little as the fact that man is wet because he
+has fallen into the water, proves something regarding
+<pb n='092'/><anchor id='Pg092'/>
+his inner nature. And it may further be said
+that if the most celebrated name stands at the
+end of a line of family descent, it shows that the
+bearer of that name needed that particular ancestry
+to build the body necessary for the expression
+of his whole personality. But it is no proof that
+his actual personal qualities were transmitted to
+him: such a statement is, on the contrary, opposed
+to sound logic. If personal gifts were inherited,
+they would be found at the beginning of a line of
+descent,<note place='foot'>The assertion that a man's personal talents, if governed
+purely by the law of <q>heredity,</q> must show themselves at the
+beginning of a line of descent, not at its end, might of course
+easily be misunderstood. It might be said, indeed, that they
+could not show themselves then, for they must first be developed.
+But this is no objection; for if we wish to prove that
+something has been inherited from an ancestor, we must show
+how that which was there formerly is repeated in a descendant.
+Now if it were demonstrated that something existed at the beginning
+of a genealogical line which reappeared in its further
+course, we might speak of heredity. We cannot do so when
+something appears at the end of it which was not there before.
+The reversal of the above proposition is only to show that the
+belief in heredity is impossible.</note> and starting from that point be transmitted
+to the descendants. As, however, they stand at the
+end, it is evident that they are <emph>not</emph> transmitted.
+</p>
+
+<p>
+Now it is not to be denied that those who speak
+of a spiritual causality in life have contributed no
+less to bringing about confusion of thought. Far
+too much generalizing and vague discussion comes
+from this quarter. To say that a man's personality
+is a combination of inherited characteristics may
+certainly be compared with the assertion that the
+metal parts of a watch have fitted themselves together.
+It must also be admitted that, with regard
+to many assertions about a spiritual world, it is as
+though some one said that the metal parts of a watch
+cannot put themselves together in such a way as to
+enable the hands to move forward; some intelligence
+must therefore be present to effect this forward
+movement. In face of such an assertion, <emph>he</emph> certainly
+<pb n='093'/><anchor id='Pg093'/>
+builds on a far better foundation who says: <q>Oh!
+I care nothing for your <q>mystical</q> beings who move
+the hands forward. What I want to know is the
+mechanical construction by means of which the forward
+movement of the hands is achieved.</q> It is by
+no means a question of merely knowing that behind
+a mechanism, a watch for instance, there is an intelligence
+(the watchmaker); it can only be of importance
+to know the ideas in the watchmaker's
+mind which preceded the construction of the watch.
+These thoughts may be rediscovered in the mechanism.
+</p>
+
+<p>
+Mere dreaming and imagining about the supersensual
+only result in confusion, for they are not
+calculated to satisfy opponents. The latter are right
+in saying that such general allusions to super-physical
+beings are not at all conducive to an understanding
+of facts. Of course, such opponents might also
+say the same of the <emph>exact</emph> statements of occult
+science. But, in that case, it may be pointed out
+that the effects of hidden spiritual causes are seen
+in manifested life. Let us assume for the moment
+that what occult science asserts, proven by observation,
+is correct:&mdash;that a man has gone through a
+<pb n='094'/><anchor id='Pg094'/>
+time of purification after death, and that during this
+period he has experienced in his soul how a certain
+deed, performed by him in a former life, was a hindrance
+to his progressive evolution. While he was
+undergoing this experience, the impulse arose in him
+to make amends for that deed. He brings this impulse
+with him into a new life and its presence produces
+a tendency in his nature which draws him
+into conditions rendering the amendment possible.&mdash;Taking
+into consideration a number of such impulses,
+we have the cause for a man's being born
+into an environment corresponding to his destiny.
+</p>
+
+<p>
+We may deal in the same way with another assumption.
+Let us again accept as correct the assertion
+of occult science that the fruits of a past life
+are incorporated in man's spiritual germ, and that
+the spirit-land in which man finds himself, between
+death and a new life, is the region in which these
+fruits ripen, and are transformed into talents and
+capabilities which will appear in a new life and will
+form the personality so that it appears as the effect
+of what was gained in a former life. It will become
+evident to any one who accepts these hypotheses and,
+bearing them in mind, surveys life impartially, that
+while, by their means, all material facts may be
+appreciated in their full truth and significance, at
+the same time everything becomes intelligible which,
+if only material facts were relied upon, must forever
+remain incomprehensible to one whose attention
+is turned toward the spiritual world. And more important
+still, that illogical reasoning of the kind indicated
+<pb n='095'/><anchor id='Pg095'/>
+above will disappear, namely,&mdash;that because
+the most distinguished name in a line of descent
+stands at the end of it, its bearer must have inherited
+his gifts. Life becomes logically comprehensible
+through the supersensual facts ascertained by occult
+science.
+</p>
+
+<p>
+Yet another weighty objection may be raised by
+the conscientious seeker after truth who desires to
+find his way to facts and has no experience of his
+own in the supersensual world. It may be urged
+that it is inadmissible to accept the existence of
+facts, of any kind, simply because by means of them
+something may be explained which is otherwise unintelligible.
+Such an objection is meaningless to one
+who knows the corresponding facts from supersensual
+experience, and in later chapters of this book
+the path will be indicated that may be followed in
+order to gain knowledge not only of the spiritual
+facts herein described, but also of the law of spiritual
+causation as a personal experience. Any one,
+however, who is not willing to enter upon this path
+may find the above objection important; and what
+can be said against it is also of value to one who is
+resolved to follow the path indicated. For if it is
+received in the right spirit, it is the very best preliminary
+step that can be taken on this path. It is
+perfectly true that one ought not to accept a statement
+about which one is otherwise ignorant merely
+because, by means of it, something otherwise inexplicable
+can be explained, but in the case of alleged
+spiritual facts the matter is different. If such statements
+<pb n='096'/><anchor id='Pg096'/>
+are accepted, the intellectual consequence is
+not only that, by their means, life becomes intelligible,
+but that through admitting these hypotheses
+into the thought-world, experiences of quite a new
+kind are induced.
+</p>
+
+<p>
+Take the following case. Something befalls a man
+which causes him extremely painful sensations. He
+may meet the situation in one of two ways. He may
+submit to the occurrence as something affecting him
+painfully, and abandon himself to the painful sensation,
+even becoming absorbed in his grief; or he may
+meet it in another way. He may say: <q>It is really
+I myself who in a former life set the force in motion
+which has brought me into contact with this thing.
+I have really brought it on myself.</q> He may then
+awaken in himself all the feelings which such a
+thought brings in its train. It goes without saying
+that the thought must be entertained with perfect
+seriousness, and with the utmost possible force, if
+it is to have such consequences in the life of sensation
+and feeling. One who succeeds in this will meet with
+an experience which may be best illustrated by a
+comparison. Let us suppose that two men have each
+a stick of sealing wax in his hand. One begins reflecting
+upon its inner nature. These reflections
+may perhaps be very wise, but if the <q>inner nature</q>
+did not show itself in any way, some one
+might easily retort: <q>That is all imagination.</q>
+The other, however, rubs the sealing wax with a
+woolen rag, and then shows that it attracts small
+particles. There is an important difference between
+<pb n='097'/><anchor id='Pg097'/>
+the thoughts which have passed through the
+first man's head and his reflections, and those of
+the second. The thoughts of the first man had no
+actual result; those of the second have called out
+a hidden force, consequently something real.
+</p>
+
+<p>
+The same thing happens with regard to the
+thoughts of a man in whose mind the idea arises
+that in a former life he has set going within himself
+the force which causes him to experience a certain
+event. The mere conception of this stirs up
+strength within him which enables him to face the
+event in quite a different manner from that in which
+he would have met it without entertaining such an
+idea. It dawns upon him that an event which he
+would otherwise have looked upon as an accident
+was really a necessity and he will immediately see
+that he had the right thought, because this thought
+had the power to reveal the facts to him. If such
+inner processes are repeated they will grow into a
+source of inner power and thus prove their truth by
+their fruitfulness; and little by little, this truth is
+found to be powerfully effective. Such processes
+have a salutary effect on body, soul, and spirit,&mdash;nay,
+they help life forward in every way. Man becomes
+aware that in this manner he takes the right
+position with regard to life's continuity; whereas,
+by taking into consideration only the one life between
+birth and death, he is the victim of a delusion.
+</p>
+
+<p>
+Such an entirely inner proof of spiritual causation
+can of course be acquired only by each one for
+himself, in his own inner life. But it is in every
+<pb n='098'/><anchor id='Pg098'/>
+one's power to have it. Those who have not acquired
+it certainly cannot judge of its convincing
+force; but those who have acquired it can scarcely
+entertain any further doubt in the matter. And
+there is no reason for surprise that this should be
+so. It is only natural that what is so wholly bound
+up with the constitution of man's inmost being and
+personality can be adequately proven only by inner
+experience. On the other hand, it cannot be alleged
+that because such a matter corresponds to inner
+experience it must therefore be settled by every one
+for himself, and that it is no subject for occult science.
+It is certain that every one must undergo the
+experience for himself, just as each must see for
+himself the proof of a mathematical problem. But
+the path by which such an experience may be gained
+is open to all, just as the method of proving a mathematical
+problem is available to every one.
+</p>
+
+<p>
+It ought not to be denied&mdash;apart from clairvoyant
+observation of course&mdash;that by means of the force
+producing power of the corresponding thoughts, the
+just cited proof is the only one which stands firm
+before all unprejudiced logic. All other considerations
+are no doubt very important, but in all of
+them there will be something on which an opponent
+might seize as a point of attack. Surely one who
+has acquired a fairly impartial way of looking at
+things will find something in the possibility and
+actual fact of man's education, which has the power
+of logical proof that a spiritual being is struggling
+for existence within the sheath of the body. He will
+<pb n='099'/><anchor id='Pg099'/>
+compare animals with man and say to himself that
+at the birth of the former there appears certain definite
+qualities and capacities as something, decisive
+in itself, which plainly shows how it has been designed
+by heredity and how it will unfold itself
+in the outer world. We see how a young chicken
+carries out life's functions in the appointed way
+from its birth; but by means of education something
+comes into touch with man's inner life which is independent
+of any connection with his heredity, and
+he may be in a position to assimilate the effects of
+such external influences. The educator knows that
+such influences are met by forces coming from man's
+inner nature. If this is not the case, all instruction
+and training are meaningless. The unprejudiced
+educator finds the boundary line between inherited
+talents and those inner forces of the man himself
+which shine through them and originate in former
+lives, to be very sharply marked. It is true, we
+cannot bring forward such weighty proofs for things
+of this kind as we can for certain physical facts, by
+means of scales; but then these are just the intimate
+things of life, and one who has the power to appreciate
+such impalpable proofs will find them convincing&mdash;even
+more convincing than palpable reality.
+</p>
+
+<p>
+That animals may be trained, and thus, to a certain
+extent, acquire qualities and capacities by
+education, is no objection to one who is able to see
+reality, for apart from the fact that transitional
+stages are met with all over the world, the results
+of training an animal by no means fade away with
+<pb n='100'/><anchor id='Pg100'/>
+its individual existence, as is the case with a man.
+What is more, the fact has been emphasized that
+faculties acquired by domestic animals through intercourse
+with man are transmitted, that is to say,
+continue in the species, not in the individual. Darwin
+describes how dogs fetch and carry without having
+been taught to do so, or without having seen it
+done. Who would make such an assertion with regard
+to human education?
+</p>
+
+<p>
+Now there are thinkers whose observations have
+led them beyond the opinion that a man is built by
+purely inherited forces from without. They rise
+to the thought that a spiritual being, an individuality,
+exists before life in the body, and fashions it;
+but many of them find it impossible to conceive that
+there are repeated earthly lives, and that the fruits
+of former lives are moulding forces during the intermediate
+state between two lives. Let us take one
+instance from among the ranks of these thinkers.
+Immanuel Hermann Fichte, son of the great Fichte,
+in his <hi rend='italic'>Anthropology</hi> (p. 528) gives the observations
+which led him to the following conclusion:
+</p>
+
+<p>
+<q>Parents are <emph>not</emph> generators in the full sense of
+the word. They supply organic substance, and not
+alone this, but also that intermediate element of
+mental and sense nature which appears in temperament,
+colouring of character, definite tendencies, and
+so on, the common source of which proves to be
+<q>imagination</q> in the wider sense indicated by us. In
+all these elements of personality, the mingling and
+particular combination of the souls of the parents
+<pb n='101'/><anchor id='Pg101'/>
+is unmistakable; it is therefore a perfectly well-grounded
+assertion that this combination is simply
+the result of procreation, even if we regard procreation,
+as we must do, as really a soul-process. But
+the real ultimate centre of the personality is just
+what is lacking here; for a deeper and more searching
+observation reveals the fact that even those
+peculiarities of disposition are but a covering and
+an instrument for the containing of the individual's
+really spiritual and ideal capabilities, and are qualified
+to aid these in their development or to hinder
+them, but in no wise able to originate them.</q> It is
+further stated in the same work (p. 532): <q>Every individual
+pre-exists as regards the fundamental form
+of his spirit, for no individual, from a spiritual point
+of view, resembles another, just as no species of
+animal resembles another species.</q>
+</p>
+
+<p>
+These thoughts reach only far enough to allow
+a spiritual being to come into the human body; but
+as the forces shaping such a being are not derived
+from causes existing in former lives, it would be
+necessary that, each time a fresh personality appears,
+a spiritual being should come forth from a
+Divine First Cause. With this hypothesis there
+would be no possibility of explaining the relationship
+which certainly exists between the potentialities
+struggling out of man's innermost being, and that
+which is forcing its way thither from his external
+earthly environment during life. Man's innermost
+being, issuing in the case of each single person from
+a Divine First Cause, would find what confronts
+<pb n='102'/><anchor id='Pg102'/>
+him in earthly life quite strange and foreign. Only
+then would this not be the case&mdash;as, in fact, it is
+not&mdash;if there had already been a connection between
+the inner man and the outer world, and if the inner
+man were not living in it for the first time.
+</p>
+
+<p>
+The unprejudiced educator may undoubtedly observe
+clearly that he impresses the consciousness
+of his pupil with something taken from life's experiences
+which in itself is foreign to his merely inherited
+qualities, but which, however, appears to him as
+if the work out of which these experiences arise, had
+been done by him in the past. Only repeated lives
+on earth, in conjunction with the facts set forth by
+occult science as taking place in spiritual regions
+between two earthly lives,&mdash;only this view can afford
+a satisfactory explanation of present human life
+looked at from every side. I say expressly <q>present</q>
+human life, for occult investigation shows that
+the cycle of earthly life certainly had a beginning,
+and at that time man's spiritual being, which later
+entered a bodily frame, existed under different conditions.
+In the following chapter we shall go back to
+this primeval condition of human existence. When
+it has been shown, from the reports of occult science
+how human beings received their present form in
+connection with the evolution of the earth, it will
+also be possible to indicate more precisely how the
+spiritual germ of man's being descends from superphysical
+worlds into a bodily form, and how the spiritual
+law of causation, or <q>human destiny,</q> is developed.
+</p>
+
+</div>
+
+<pb n='103'/><anchor id='Pg103'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Chapter IV. The Evolution of the World and Man</head>
+
+<p>
+From the foregoing observations it will be seen
+that man's being is built up of four principles:
+the physical body, the etheric body, the
+astral body, and the vehicle of the ego. The ego
+works within the three other principles, and transforms
+them. By means of this transformation, are
+formed on a lower level, the sentient-soul, the rational-
+or intellectual-soul, and the consciousness-soul:
+on a higher level of human existence, are
+formed the Spirit-Self, the Life-Spirit, and Spirit-Man.
+The relations existing between these human
+principles and the whole universe are of a most varied
+character and their evolution is related to that
+of the universe. By studying this evolution an insight
+is obtained into the deeper mysteries of man's
+being.
+</p>
+
+<p>
+It is clear that human life is related in the most
+varied ways to the environment or dwelling place in
+which it evolves. Physical science, through the facts
+presented to it, has already been driven to the opinion
+that the earth itself, man's dwelling place in the
+broadest sense of the word, has undergone evolution.
+Science points to former conditions of the
+earth when man, in his present form, did not yet
+<pb n='104'/><anchor id='Pg104'/>
+exist on our planet and it shows how man has slowly
+and gradually evolved to his present condition from
+primitive states of civilization. Physical science,
+therefore, comes also to the conclusion that there is
+a connection between man's evolution and that of the
+heavenly body on which he lives&mdash;the earth.
+</p>
+
+<p>
+Occult science traces this connection by means of
+a knowledge which obtains its data from observation
+quickened by spiritual organs of perception.
+It traces man backwards in his course of development,
+and the fact becomes evident to occult science
+that the real inner spiritual being of man has progressed
+through a series of lives on this earth. Occult
+research arrives in this way at an epoch far
+back in the remote past, when for the first time that
+inner being of man made its entry into <q>external
+life</q> as we understand it. It was in this first earthly
+incarnation that the ego began to function in the
+three bodies&mdash;the astral body, the etheric or vital
+body, and the physical body; and it then carried
+over the results of that activity into its next life.
+</p>
+
+<p>
+If in our investigation we proceed backwards, in
+the manner indicated, as far as that epoch, we discover
+that the ego finds an earth condition in which
+the three bodies, physical, etheric, and astral, are
+already developed and in which they bear a certain
+relation to each other. The ego is, for the first time,
+united with the being composed of these three bodies;
+and henceforth takes part in the further evolution
+of the three bodies. Hitherto, up to the stage at
+<pb n='105'/><anchor id='Pg105'/>
+which that ego came in touch with them, they had
+evolved without a human ego.
+</p>
+
+<p>
+Occult science must now go back still farther in
+its researches if it is to answer the questions, <q>How
+did the three bodies reach that stage of evolution at
+which they were able to receive an ego within
+them?</q> and <q>How did that ego itself come into
+being and acquire the capacity for working within
+these bodies?</q>
+</p>
+
+<p>
+It is possible to answer these questions only when
+the gradual development of the earth-planet itself
+is studied from the occult point of view. By such
+investigation we arrive at a beginning of the earth-planet.
+That method of examination which is based
+only on the facts of the physical senses cannot arrive
+at conclusions concerning the beginning of the earth.
+A certain point of view which avails itself of such
+conclusions arrives at the result that everything material
+on the earth was formed out of a primeval
+essence, or vapour. It is not the purpose of this
+work to enter more fully into such conceptions of
+our planet's origin; for in occult science the important
+matter is not merely to inquire into the material
+processes of the earth's evolution, but first and foremost
+to discover the spiritual causes lying behind
+what is material.
+</p>
+
+<p>
+If we see before us a man raising his hand, we
+may consider his action in two different ways: we
+may examine the mechanism of the arm and the
+rest of the organism, in order to describe the process
+as it takes place from the purely physical standpoint,
+<pb n='106'/><anchor id='Pg106'/>
+or we may direct the spiritual vision to what
+takes place in the man's soul and there discover
+what constitutes the inner motive for raising the
+hand. In this way an investigator, trained in occult
+research, sees spiritual processes behind all the
+events of the physical sense-world. In his eyes all
+transformations of the material part of the earth-planet
+are manifestations of spiritual forces lying
+behind what is material.
+</p>
+
+<p>
+But if occult observation of this kind goes farther
+and farther back in the life of the earth it comes to
+that point in evolution at which material things first
+came into being. The material element is evolved
+out of the spiritual. Up to this point the spiritual
+element was the only one existing. By occult investigation
+the spiritual element is perceived, and
+the observer can see how it becomes partly condensed,
+as it were, into matter. We have before us
+a process which is taking place&mdash;on a higher level&mdash;much
+as though we were observing a lump of ice
+being formed by artificial means in a vessel of water.
+Just as we see the ice being condensed out of what
+was previously only water, so may we, by means of
+occult observation, watch the condensation of what
+was previously entirely spiritual, so to speak, into
+material things, processes, and beings. In this
+way the physical earth-planet was evolved out of a
+cosmic spiritual essence; and everything that is combined
+materially with the earth-planet has been condensed
+out of what was previously united with it
+spiritually. We must not, however, think that <emph>everything</emph>
+<pb n='107'/><anchor id='Pg107'/>
+spiritual was at any one time changed into
+material form; but, in the latter we have before us
+merely the transformed portions of what was originally
+spiritual. Thus, even during the period of
+material evolution, it is always Spirit that is really
+the guiding and ruling principle.
+</p>
+
+<p>
+It is obvious that the mode of thought which restricts
+itself to the processes of physical sense&mdash;and
+to what reason is able to infer from them&mdash;is incapable
+of expressing an opinion about the spiritual
+element of which we are speaking. Let us assume
+that a being might exist to whose senses ice would
+be perceptible, but not the finer condition of water,
+from which ice is detached by refrigeration. For
+such a being, water would be non-existent, and could
+become visible only when parts of it had been transformed
+into ice. In the same way, the spiritual element
+behind earthly processes remains hidden from
+one who only admits the existence of what is perceptible
+to his physical senses. And if, from the
+physical facts which he now perceives, he draws correct
+conclusions about earlier conditions of the
+earth-planet, he can penetrate only as far as that
+point in evolution at which the previous spiritual
+element was partially condensed into material substance.
+Such a method of observation no more
+discovers the spirit previously existing, than it perceives
+the spirit which even now rules unseen behind
+the world of matter.
+</p>
+
+<p>
+Not until we come to the last chapters of this work
+can we deal with those methods by which man acquires
+<pb n='108'/><anchor id='Pg108'/>
+the faculty of looking back, by means of occult
+perception, upon those earlier conditions of the
+earth which are now under discussion. For the present
+we shall merely intimate that the facts concerning
+the primeval past have not passed beyond the
+reach of occult research. If a being comes into corporeal
+existence his material part perishes after
+physical death. But the spiritual forces, which from
+out their own depth gave existence to the body, do
+not <q>disappear in this way.</q> They leave their
+traces, their exact images behind them impressed
+upon the spiritual ground-work of the world. Any
+one who is able to raise his perceptive faculty
+through the visible to the invisible world, attains at
+length a level on which he may see before him what
+may be compared to a vast spiritual panorama, in
+which are recorded all the past events of the world's
+history. These imperishable traces of everything immaterial
+are called in occult science the <q>Akashic
+Records.</q>
+</p>
+
+<p>
+Here it must once more be repeated that investigations
+of the supersensible realms of existence can
+be carried on only with the aid of spiritual perception,
+and consequently can be instituted in the sphere
+now under consideration, only by reading the Akashic
+Records above-mentioned. Nevertheless, what
+was said earlier in this book in a similar instance
+holds good here. Supersensible facts are only to be
+investigated by supersensible perceptions; but once
+investigated and communicated by occult science,
+they may be grasped by the ordinary powers of
+<pb n='109'/><anchor id='Pg109'/>
+thought, if these are honestly exercised without bias.
+In the following pages the various conditions of the
+earth's evolution, as given by occult science, will be
+detailed. The transformation of our planet will be
+traced down to the conditions of life in which we now
+find it. Any one who surveys what comes before him
+at the present time merely through the evidence of
+his senses, and then lends an ear to what occult science
+has to say on the subject, namely:&mdash;how that
+which now lies before him has been evolved from a
+far distant past,&mdash;will be able, if his thought is genuinely
+unbiased, to say to himself: <q>In the first
+place, what occult science reports is quite logical;
+in the second place, I can, if I assume the reports
+of occult investigation to be correct, understand how
+things have become as they now appear.</q> By <q>logical</q>
+is not meant, in this connection, of course, that
+errors might not be made from a logical standpoint
+in some description given by occult research. We
+are here speaking of <q>logic</q> as it is understood in
+the ordinary life of the physical world. Just as a
+logical demonstration is accepted there as it is in
+physical research, even though a single investigator,
+in a certain domain of facts, may make illogical
+statements, so is it also with regard to occult science.
+It may even happen that an investigator who
+possesses the power of vision in supersensible
+spheres may make mistakes in a logical presentment
+of them, and may be corrected by another who
+has no supersensible perception, but has, none the
+less, a capacity for sound thinking. In reality, nothing
+<pb n='110'/><anchor id='Pg110'/>
+of any weight can be said against the logical
+deductions of occult science. And it ought to be
+unnecessary to insist that nothing can be adduced,
+on purely logical grounds, against the facts themselves.
+In the domain of the physical world it can
+never be proved by logic, but only by ocular demonstration,
+whether or no there is such an animal as a
+whale; similarly, supersensible facts can be known
+only through occult perception.
+</p>
+
+<p>
+But it cannot be sufficiently emphasized that an
+obligation is laid upon the explorer of supersensible
+regions, before he determines to approach the invisible
+worlds with his own power of perception, to acquire
+first of all the aforementioned logical faculty,
+and this is none the less essential if he recognizes
+that the world, manifest to his senses, will become
+comprehensible if he accepts the communications
+of occult science as correct. All experiences in the
+supersensible world are nothing but an uncertain&mdash;nay,
+a dangerous&mdash;groping in the dark if we despise
+the method of preparation which has been described.
+Therefore in this book the facts concerning the supersensible
+processes of the earth's evolution will
+first be given, before the path leading to the attainment
+of supersensible knowledge is dealt with.
+</p>
+
+<p>
+We have also, it is true, to take into account that
+the man who, by sheer thinking, comes to accept
+what supersensible research has to impart, is by no
+means in the same position as one who listens to the
+account of a physical occurrence which he is unable
+to see. For thinking is in itself a supersensible activity.
+<pb n='111'/><anchor id='Pg111'/>
+Materialistic thinking cannot of itself lead to
+supersensible phenomena. But if thought is directed
+to supersensible matters through the accounts
+given of them by occult science, it grows by its own
+activity into the supersensible world. What is more,
+one of the very best ways of acquiring supersensible
+perception is to grow into the higher worlds by meditation
+upon what has been communicated by occult
+science. For such a mode of entry insures great
+clearness of perception. For this reason such thinking
+is regarded by a certain school of occult investigation
+as a most valuable first step to take in occult
+training.
+</p>
+
+<p>
+It will be readily understood that it is impossible
+to mention in this book all the details of the earth's
+evolution, as it has been spiritually perceived by occultists,
+in order to illustrate the way in which the
+supersensible world is reflected in the manifested.
+Nor was this what was intended when it was
+said that the unseen may everywhere be demonstrated
+by its manifest effects. It was meant
+rather that everything that man encounters may,
+step by step, become clear and comprehensible if he
+brings manifested events under the illumination of
+occult science. Only in a few characteristic instances
+will reference be made in the following pages to confirmations
+of the invisible by the manifest, in order
+to show how this may be done everywhere in the
+course of practical life, if desired.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<pb n='112'/><anchor id='Pg112'/>
+
+<p>
+Pursuing the evolution of the earth backward according
+to the above method of scientific spiritual investigations
+we arrive at a spiritual condition of our
+planet. But if we go farther back along this path
+of research we find that everything spiritual had
+previously passed through a kind of physical incarnation.
+Thus we come upon a bygone physical planetary
+condition, which was afterwards spiritualized,
+and subsequently transformed into our earth by repeated
+materialization. Our earth is therefore presented
+to us as the reincarnation of a very ancient
+planet. But occult science can go back still farther;
+and it then finds the whole process twice repeated.
+Thus, our earth has passed through three previous
+planetary conditions separated by intermediate spiritual
+conditions of rest. The physical substance,
+however, proves to be finer and finer the farther
+back we follow the incarnations.
+</p>
+
+<p>
+Now man, in the form in which he is at present
+evolving, makes his first appearance upon the
+fourth of the planetary incarnations which have
+been described, the Earth proper. And the essential
+characteristic of his form is that it is composed
+of four principles, the physical, etheric, and astral
+bodies and the ego. But that form could not have
+appeared if it had not been prepared by the preceding
+events of evolution. The method of preparation
+was that, in the earlier planetary incarnation,
+beings were evolved who already had three of the
+present four principles of man: the physical, etheric,
+and astral bodies. These beings who, in a certain
+<pb n='113'/><anchor id='Pg113'/>
+sense, may be called man's ancestors, had as yet no
+ego, but they developed the three other principles
+and their mutual relationship to such a point that
+they became sufficiently mature to receive an ego.
+Thus man's ancestor attained to a certain degree of
+maturity of his three principles during the earlier
+planetary incarnation. This condition became spiritualized;
+and out of it a new planetary condition was
+formed in which man's matured ancestors were contained,
+as it were, in embryo. Because the whole
+planet had passed through a process of spiritualization
+and had appeared in a new form, it offered those
+embryos, with their physical, etheric, and astral
+bodies, which were contained therein, not only the opportunity
+of again evolving up to the level on which
+they had previously stood, but the further possibility,
+after having arrived at that level, of reaching
+out beyond themselves through receiving the ego.
+</p>
+
+<p>
+The evolution of the Earth divides itself, therefore,
+into two parts. During the first period the
+Earth itself appears as a reincarnation of the previous
+planetary state. But that recurring state is a
+higher one than that of the previous incarnation, in
+consequence of the intervening period of spiritualization.
+And the Earth contains within itself the germs
+of man's ancestors belonging to the earlier planet.
+These were first developed up to the level they had
+previously reached. The attainment of this level
+marks the end of the first period. But now, owing
+to its own higher stage of evolution, the Earth is able
+<pb n='114'/><anchor id='Pg114'/>
+to carry the germs still higher, that is, to qualify
+them for receiving the ego. The second period of
+the Earth's evolution is that of the development of
+the ego in the physical, etheric, and astral bodies.
+</p>
+
+<p>
+In the same way that man had been thus carried
+a stage farther by the evolution of the Earth, so also
+had this been the case during the earlier planetary
+incarnations. For man had in some measure existed
+as early as the first of these. Light is therefore
+thrown on the present constitution of man if his
+evolution is followed back to the far-remote past of
+the first of the planetary incarnations mentioned
+above.
+</p>
+
+<p>
+In occult science the first of these is called <emph>Saturn</emph>;
+the second is termed <emph>Sun</emph>; the third, <emph>Moon</emph>;
+and the fourth is the <emph>Earth</emph>. It must be distinctly
+understood that these occult terms are not to be
+in any way associated with the names used to
+designate the members of the present solar system.<note place='foot'><p>In
+different chapters of this book it has been shown how
+the world of humanity, and man himself, pass, in their progressive
+evolution, through conditions which have been named
+Saturn, Sun, Moon, Earth, Jupiter, Venus, and Vulcan. The
+relationship has also been indicated in which human evolution
+stands with regard to the celestial bodies which exist besides
+the earth and which are called saturn, jupiter, mars, and so
+on. These latter planets are also passing through their evolution
+in the natural way. At the present period they have
+reached such a stage that their physical portions are seen as
+those bodies which physical astronomy calls saturn, jupiter,
+mars, and so forth. Now when the saturn of the present day is
+observed by occultism it is seen to be, in a certain sense, a
+reincarnation of the old Saturn. It has come into existence because
+of the presence of certain beings, who before the separation
+of the sun from the earth were unable, like the others, to
+leave with the sun. The reason of this was that they had gained
+so many qualities which are suitable for a saturn existence,
+that their place could not be where the qualities of the sun
+were specially unfolded. The present jupiter, however,
+arose in consequence of the presence of beings possessed of
+qualities which can only be matured on the future jupiter of
+the whole evolution. A dwelling place appeared for them on
+which they can already begin in anticipation of this later evolution.
+</p>
+<p>
+In the same way mars is a planetary body on which dwell
+beings whose lunar evolution was such that further progress
+on the earth could bring them nothing. Mars is a reincarnation
+of the old Moon at a higher stage. The present mercury is the
+dwelling place of beings who are beyond the evolution of the
+earth; but this is just because they have developed certain
+qualities in a higher way than is possible on the earth itself.
+The present venus is a prophetic anticipation of the future
+Venus condition of a similar kind. It is consequently justifiable
+to give to the conditions preceding and following the
+Earth the names of their corresponding representatives in the
+universe.</p></note>
+In occult science Saturn, Sun, and Moon
+<pb n='115'/><anchor id='Pg115'/>
+are merely names for bygone forms of evolution
+through which the Earth has passed. In the course
+of the following account it will be shown what relation
+these worlds of remote antiquity bear to the
+celestial bodies composing the present solar system.
+</p>
+
+<p>
+The relationship of the four planetary incarnations
+previously mentioned, can here be only briefly
+sketched; for the events, the beings and their destiny
+on Saturn, Sun and Moon were in truth, just as
+varied as they are on the Earth itself. Therefore
+only a few characteristics of these conditions can be
+chosen to illustrate just how these earth conditions
+have evolved out of earlier ones. In this connection,
+one should bear in mind that the further back we go
+the more dissimilar to the present ones do these conditions
+become. And yet they can only be described
+by making use of ideas borrowed from existing conditions
+of the earth. If, for instance, light, heat,
+etc., are mentioned in connection with these earlier
+conditions, it must not be overlooked that they are
+not exactly the same as that which we now term light
+and heat. And yet such terminology is accurate, for
+the clairvoyant observer of earlier stages of evolution
+perceives something that has developed into the
+<pb n='116'/><anchor id='Pg116'/>
+light and heat of the present time. And one who
+follows the descriptions thus given by occult science
+will, from the inner relation of these things, easily
+be able to form such perceptions as correspond to
+those events which have taken place in a primeval
+past.
+</p>
+
+<p>
+Of course there will be considerable difficulty in
+treating of those planetary conditions which preceded
+the Moon incarnation. For during the latter,
+conditions prevailed which bore, at least to a degree,
+some resemblance still to earthly conditions.
+When one attempts to describe these conditions one
+finds that such resemblances to the present time
+form a certain basis on which may be expressed in
+clear concepts the observations made through clairvoyance.
+It is quite different when the Saturn
+and Sun evolutions are to be described. In that case,
+what lies before clairvoyant observation is utterly
+different from the objects and beings now belonging
+to the sphere of human life. And this difference
+makes it exceedingly difficult to bring the corresponding
+facts of primeval times within the scope of
+clairvoyant consciousness at all.
+</p>
+
+<p>
+Since however the present constitution of man cannot
+be understood without going back to the Saturn
+<pb n='117'/><anchor id='Pg117'/>
+state, the description therefore must be given. And
+surely no one will misunderstand such a description
+who keeps in view the existence of the difficulty,
+and the fact that owing to it much that is said
+must be in the nature of a suggestion or hint of the
+facts in question, rather than an exact description
+of them.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+The physical body is the oldest of the present
+four principles of man's being. It is also the one,
+which, in its way, has attained the greatest perfection.
+Occult research shows that this part of man
+already existed during the Saturn evolution. It
+will be shown in the following account that the form
+taken by the physical body on Saturn was, of course,
+something quite different from the present physical
+body of man. The earthly physical human body,
+from its nature, can only exist by being in connection
+with the etheric and astral bodies and the ego,
+in the manner described earlier in this book. Such
+a condition did not as yet exist on Saturn. The
+physical body was then passing through the first
+stage of its evolution, without having a human
+etheric body, an astral body, or an ego incorporated
+in it.
+</p>
+
+<p>
+During the Saturn evolution it was growing ripe
+for the reception of an etheric body. For that purpose
+Saturn had eventually to pass into a spiritual
+condition, and then to be reincarnated as the Sun.
+During the Sun incarnation the physical body developed
+again to the stage it had reached on Saturn as
+from a germ brought over and only then could it be
+<pb n='118'/><anchor id='Pg118'/>
+inter-penetrated by an etheric body. By means of
+this incorporation of an etheric body, a change took
+place in the nature of the physical body; it was
+raised to a second stage of perfection. A similar
+thing took place during the Moon evolution. Man's
+ancestor, as he had developed himself when passing
+from the Sun to the Moon, incorporated in himself
+the astral body. As a result, the physical body was
+changed for the second time, and thus raised to its
+third stage of perfection; at the same time the etheric
+body was likewise changed, and passed to its
+second stage of perfection. On the earth the ego
+was incorporated in man's ancestor, now composed
+of the physical, etheric, and astral bodies. Thereby
+the physical body reached its fourth stage of perfection,
+the etheric body its third, and the astral body
+its second stage; the ego is only now at the first
+stage of its existence.
+</p>
+
+<p>
+If we give ourselves up to an unprejudiced examination
+of man's nature, there will be no difficulty
+in acquiring a correct idea of these different stages
+of perfection of his separate principles. For this
+purpose we have merely to compare the physical
+with the astral body. It is true, the astral body, as
+a psychic principle, stands on a higher level of evolution
+than the physical body. And in future ages,
+when the former has been perfected, it will be of
+very much more consequence to man's complete
+being than the present physical body. Yet, in its
+own way, the latter has reached a certain high degree
+of perfection. Consider the marvelous wisdom with
+<pb n='119'/><anchor id='Pg119'/>
+which the structure of the heart is planned, the
+amazing structure of the brain&mdash;nay, even of part
+of a single bone, such as the upper end of the thigh
+bone. In the end of this bone we find a net-work or
+scaffolding, wonderfully constructed and composed
+of delicate spicules and lamellæ. The whole is so
+arranged that with the least expenditure of material
+the most effective action on the joint-surfaces is
+obtained&mdash;hence the most efficient distribution of
+friction and a proper freedom of movement. Thus
+wise arrangements are found in the parts of the
+physical body. And if we go on to observe the
+harmonious co-operation of the part with the whole,
+we shall find that it is certainly true that this principle
+of man's being is perfect and it does not affect
+the question that in certain parts something apparently
+useless appears, or that disturbances of
+structure or functions may take place. It will even
+be found that such disturbances are in a way only
+the necessary shadows of the wisdom-filled light
+which is poured out over the whole physical organism.
+</p>
+
+<p>
+Now compare with this the astral body as the
+medium or vehicle of pleasure and pain, desires
+and passions. What uncertainty rules in it with regard
+to pleasure and pain; how the desires and passions,
+of which it is the scene, run counter to the
+higher goal of man; how senseless they often are.
+The astral body is only now on its way to attain the
+harmony and inner poise already possessed by the
+physical body. Similarly it might be shown that the
+<pb n='120'/><anchor id='Pg120'/>
+etheric body is certainly more perfect in its own way
+than the astral but less perfect than the physical
+body. And it will equally result from a corresponding
+study of the ego that this, the real kernel of
+man's being, is now only at the beginning of its
+evolution. For how much has already been accomplished
+of its mission, that of transforming the other
+principles of man's being in order that they may
+become a revelation of the ego's own nature?
+</p>
+
+<p>
+The result of an outer examination of this kind
+is intensified for the occult student by something
+else. It might be pointed out that the physical body
+is attacked by diseases. Now occult science is in a
+position to show that a large proportion of all diseases
+owe their origin to the fact that the perverse
+actions and mistakes of the astral body are transmitted
+to the etheric body, and indirectly through
+the etheric, destroy the perfect harmony of the physical
+body. The deeper connection, which can here
+be only hinted at, and the true cause of many of the
+conditions of disease, elude that kind of scientific
+observation which confines itself solely to the facts
+obtained by means of the physical senses. The connection
+in most cases comes about in such a way
+that an injury to the astral body does not cause
+manifestations of disease in the physical body in the
+same incarnation in which the injury takes place,
+but in a later one. Hence the laws now under consideration
+have a meaning only for one who is able
+to admit that human earth-life is repeated again
+and again. But even if deeper knowledge of this
+<pb n='121'/><anchor id='Pg121'/>
+kind is rejected, ordinary observation of life makes
+it plain that human beings indulge in far too many
+pleasures and desires which undermine the harmony
+of the physical body. And the seat of pleasure, desire,
+passion, is not in the physical but in the astral
+body. The latter is still so imperfect, in many respects,
+that it is able to destroy the harmony of the
+physical body.
+</p>
+
+<p>
+It should also be mentioned here that such explanations
+as these are by no means intended as
+proofs of the assertions of occult science about the
+evolution of the four principles of man's being. The
+proofs are drawn from spiritual research, which
+shows that the physical body has behind it a transformation,
+enacted four times, into higher degrees
+of perfection, and that man's other principles have
+been perfected to a lesser degree, as has been described.
+It is desired merely to indicate here that
+these communications made by spiritual research
+relate to facts which are visible in their effects even
+to ordinary observation, in the degrees of perfection
+reached by the physical body, etheric body, and
+so forth.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+If we wish to draw an approximately true picture
+of the conditions prevailing during the Saturn evolution,
+we must take into account the fact that while it
+lasted, there were virtually, as yet, none of the things
+and creatures existing which now belong to the earth
+and are included in the mineral, vegetable, and animal
+kingdoms. The beings of these three kingdoms
+<pb n='122'/><anchor id='Pg122'/>
+were formed during later periods of evolution.
+Of all the earthly beings physically perceptible today,
+man alone existed at that time and of him only
+the physical body existed as described. But there
+are at present belonging to the earth not only the
+denizens of the mineral, vegetable, animal and human
+kingdoms, but other beings as well, not manifesting
+in a physical embodiment. Such entities
+were also present during the Saturn evolution, and
+their activity on the Saturn scene of action brought
+about the subsequent evolution of man.
+</p>
+
+<p>
+If the organs of spiritual perception are directed,
+not to the beginning and end, but to the middle period
+of evolution of this Saturn incarnation, we find
+there a condition which consists principally of heat.
+Nothing is to be found composed of gaseous, fluid,
+or even solid constituents. All these states appear
+only in later incarnations. Let us assume that a
+human being, with the present organs of sense, were
+to approach the Saturn condition as a spectator.
+None of the sense-impressions possible to him would
+confront him there except the feeling of warmth, or
+heat. Suppose such a being approached this Saturn;
+he would only sense, upon entering the space
+occupied by it, that it was in a different degree of
+heat from the rest of surrounding space. But
+he would not find that portion of space by any means
+equally warm throughout, for warmer and colder
+parts would alternate in the most complicated manner.
+Radiating heat would be felt along certain
+lines. And not only straight lines, but regular figures
+<pb n='123'/><anchor id='Pg123'/>
+would be formed by the variation in heat.
+Something like a cosmic being, organically constructed
+in itself would be discerned, appearing in
+changing conditions, and consisting only of heat.
+</p>
+
+<p>
+It is difficult for a man of the present day to form
+an idea of anything consisting only of heat, for he
+is not accustomed to think of heat as something self-existent,
+but as a perceptible quality of warm or
+cold gaseous, liquid, or solid bodies. To one who
+has adopted the physical conceptions of our time it
+will seem particularly absurd to speak of heat in the
+foregoing manner. He will, perhaps, say: <q>There
+are solid, liquid, and gaseous bodies; but heat only
+denotes a condition assumed by one of these three
+bodily forms. If the smallest particles of gas are
+in motion, the movement will be felt by heat. Where
+there is no gas, there can be no movement, consequently
+no heat.</q>
+</p>
+
+<p>
+To an occult investigator the fact appears differently.
+To him heat is something of which he speaks
+in the same sense as he speaks of gases, of liquids,
+or of solid bodies. To him it is simply a still finer
+substance than gas. And gas to him is nothing but
+condensed heat, in the same sense that liquid is condensed
+vapour, or a solid body condensed liquid.
+Thus the occultist speaks of heat bodies just as he
+does of bodies formed of gas and vapour.
+</p>
+
+<p>
+If we are to follow the spiritual investigator into
+this region, it is however necessary to admit that
+there is such a thing as psychic perception. In the
+world, as it presents itself to the physical senses,
+<pb n='124'/><anchor id='Pg124'/>
+heat appears entirely as a condition of solid, liquid,
+or gaseous bodies; but that condition is merely the
+outward appearance of heat, or the effect of it.
+Physicists speak only of this effect of heat, not of
+its inner nature. Just let us try then to leave entirely
+out of consideration any effect of heat received
+through external bodies, and to realize merely the
+inner experience which comes from saying the
+words: <q>I feel warm,</q> <q>I feel cold.</q> That inner
+experience is the only thing capable of giving an idea
+of what Saturn was during its period of evolution
+described above. It would have been possible to
+pass right through the portion of space it occupied;
+no gas would have been there to exercise pressure,
+no solid or liquid body from which light-impressions
+could have come; but at every point of space occupied,
+one would have felt inwardly, without any
+external impression: <q>Here there is such and such
+a degree of heat.</q>
+</p>
+
+<p>
+In a cosmic body of this character there are no
+conditions for the animal, vegetable, and mineral
+organisms of to-day.<note place='foot'>Therefore it
+is perhaps scarcely necessary to remark that
+what has been described above could never actually happen. A
+contemporary man, as he is, could not have approached ancient
+Saturn as a spectator. The account was given merely for the
+sake of illustration.</note> The beings whose sphere of
+action was this Saturn, were at quite a different
+stage of evolution from that of the present inhabitants
+of the earth who are perceptible to the senses.
+In the first place there were beings there who had no
+physical body like that of contemporary man. We
+<pb n='125'/><anchor id='Pg125'/>
+must also guard against thinking of man's present
+physical embodiment, when mention is made of a
+<q>physical body</q> in this connection. We should instead
+carefully distinguish between the physical and
+the mineral body. A physical body is one governed
+by the physical laws which are now observable in
+the mineral kingdom. Now man's present physical
+body is not only ruled by those physical laws, but is
+also permeated with mineral matter. There can be no
+question as yet on Saturn of a physical-mineral body
+of this kind. There is only a physical bodily form,
+governed by physical laws; but these laws are manifested
+only through the agency of heat.
+</p>
+
+<p>
+Therefore the physical body is a fine, subtle, ethereal
+heat body; and the whole of Saturn consists of
+such heat bodies. They are the beginnings of the
+present physical-mineral human body. The latter
+has been formed out of the former, because there
+have become incorporated with the original body
+the more recently formed gaseous, liquid, and solid
+substances.
+</p>
+
+<p>
+Among the beings of which we are now speaking,
+who, besides man, were inhabitants of Saturn, there
+were, for instance, some which did not need a physical
+body at all. The lowest principle of their nature
+was an etheric or vital body. On the other hand,
+they had one principle higher than the human principles.
+Man's highest principle is the Spirit-Man
+(Atma); these beings have one still higher.
+And between the etheric body and the Spirit-Man
+they have all the principles described in this treatise
+<pb n='126'/><anchor id='Pg126'/>
+which are also found in man: the astral body, ego,
+Spirit-Self, and Life-Spirit. Just as our earth is
+surrounded by an atmosphere, so too was Saturn;
+only in this case the <q>atmosphere</q> was of a spiritual
+nature. It really consisted of the beings just
+named and some others. Now there was constant
+reciprocal action between the heat bodies of Saturn
+and the beings we have described. The latter projected
+the principles of their being down into the
+physical heat bodies of Saturn. And while there
+was no life in those heat bodies themselves, the life
+of their neighbours was expressed in them. They
+might be compared to mirrors; only there were reflected
+in them, not the images of the living beings
+mentioned above, but their conditions of life. Therefore,
+although nothing living could have been discovered
+in Saturn itself, yet it had a vivifying effect
+on its environment in celestial space, because it reflected
+back into space, like an echo, the life which
+had been sent down into it. The whole of Saturn
+appeared as a mirror of celestial life. The very high
+beings, whose life was reflected by Saturn, are called
+in occult science <q>Lords of Wisdom.</q><note place='foot'>In
+Christian spiritual science they bear the name of
+<q>Kyriotetes,</q> that is, <q>Dominions.</q></note> Their activity
+on Saturn was not just beginning in the middle
+period of that evolution, which has been described;
+in a certain way it had even then already ceased.
+Before they could be in a position to rejoice in the
+reflection of their own life from Saturn's heat bodies
+they had to make those bodies capable of producing
+<pb n='127'/><anchor id='Pg127'/>
+such a reflection. Therefore their activity began
+soon after the beginning of the Saturn evolution.
+When this happened, the body of Saturn was still
+chaotic material, which could not have reflected anything.
+</p>
+
+<p>
+And in contemplating this chaotic matter, one has
+transferred himself, by spiritual observation, to the
+beginning of the Saturn evolution. What is to be
+observed there does not as yet bear anything of the
+later character of heat. If we wish to describe it,
+we can only speak of a quality which may be compared
+with the human will. From first to last it is
+nothing but <q>Will.</q> Therefore it is an entirely
+spiritual condition that meets us here. If we ask
+whence came this <q>Will,</q> we see it proceeding from
+the effluence of exalted beings, who brought their
+evolution, by steps only to be dimly conceived, up
+to such a height that when the Saturn evolution began
+they were able to pour forth <q>Will</q> from their
+own being. When this effluence had lasted a certain
+time, the activity of the Lords of Wisdom described
+above was combined with this Will. Through this
+means the will, which had hitherto had no attributes,
+gradually received the quality of reflecting life back
+into celestial space. In occult science the beings who
+found their happiness in pouring forth will, at the
+beginning of the Saturn evolution are called the
+<q>Lords of Will.</q><note place='foot'>In Christian
+esoteric science they are called <q>Thrones.</q></note>
+</p>
+
+<p>
+After a certain stage of the Saturn evolution had
+been reached, through the co-operation of will and
+<pb n='128'/><anchor id='Pg128'/>
+life, begins the influence of other beings, who
+are also within Saturn's environment. These are
+the <q>Lords of Motion.</q><note place='foot'>The Christian
+<q>Dynamis,</q> or <q>Powers.</q></note> They have no physical
+or etheric body. Their lowest principle is the astral
+body. When the Saturn bodies have acquired the
+capacity for reflecting life, the qualities which have
+their seat in the astral bodies of the Lords of Motion
+interpenetrate that reflected life. In consequence
+of this, it appears as though expressions of feelings,
+emotions, and similar psychic forces had been cast
+out of Saturn into celestial space. The whole of
+Saturn appears like one animated being, manifesting
+sympathies and antipathies. These psychic
+manifestations, however, are by no means its own,
+but merely the activity of the Lords of Motion reflected
+back.
+</p>
+
+<p>
+This also having lasted for a certain period, there
+begins the activity of yet other beings, that is, of
+the <q>Lords of Form.</q><note place='foot'>The Christian
+<q>Exusiai,</q> or <q>Authorities.</q></note> Their lowest principle,
+too, is an astral body; but that body is at a different
+stage of evolution from that of the Lords of Motion;
+whereas the latter communicate only general manifestations
+of feeling to the reflected life, the astral
+body of the Lords of Form operates in such a way
+that the manifestations of feeling are flung out into
+cosmic space as if they came from individual beings.
+It might be said that the Lords of Motion make the
+whole of Saturn appear as an animated being. The
+Lords of Form separate that life into individual living
+<pb n='129'/><anchor id='Pg129'/>
+beings, so that Saturn now appears as a conglomerate
+of such psychic beings.
+</p>
+
+<p>
+Let us imagine, for the sake of illustration, a
+mulberry or blackberry, made up, as it is, of small
+individual berries. In a similar manner, to clairvoyant
+vision, Saturn, during the period of evolution
+now being described, is made up of individual
+Saturn beings, which of course have neither life nor
+soul of their own, but reflect the life and soul of its
+denizens. Into this condition of Saturn now come
+beings whose astral body is also their lowest principle,
+but who have brought it to such a high stage
+of development that it operates in the same way as
+the present human ego. Through these beings, the
+ego in the environment of Saturn looks down on that
+planet, and imparts its nature to Saturn's individual
+living beings. Thus something is sent out from
+Saturn into cosmic space, which has an effect similar
+to that of human personality in the present conditions
+of life. The beings causing that effect are
+designated <q>Sons of Personality.</q><note place='foot'>The Christian
+<q>Archai,</q> or <q>Principalities.</q></note> They confer on
+the Saturn bodies the appearance of personality.
+Personality itself, however, is not present on Saturn,
+but only, as it were, its reflected image, the shell
+or husk of personality. The real personality of
+these spirits is in the environment of Saturn. As
+a result of these Sons of Personality letting their
+essence stream back from the Saturn bodies in the
+manner described, that fine substance is bestowed
+on those bodies which has previously been described
+<pb n='130'/><anchor id='Pg130'/>
+as heat. In the whole of Saturn there is no subjectivity;
+but the Sons of Personality recognize the
+image of their own subjectivity, when it streams
+out to them from Saturn as heat.
+</p>
+
+<p>
+When all this is taking place, the Sons of Personality
+are on the same level on which man now stands.
+They are then passing through their <q>human</q> period.
+In order to look at this fact with an unprejudiced
+eye, we must imagine it possible for a being
+to be human without being in the exact form in
+which man now exists. The Sons of Personality are
+<q>human beings</q> on Saturn. They have as their
+lowest principle not the physical body, but the astral
+body with the ego. Hence they cannot express the
+experiences of their astral body in such physical
+and etheric bodies as those of contemporary man;
+they not only <emph>have</emph> an ego, however, but <emph>are aware</emph>
+of the fact, because the heat of Saturn brings that
+ego streaming back into their consciousness. In fact,
+they are human beings under different circumstances
+from those of earth.
+</p>
+
+<p>
+As the Saturn evolution progressed, facts follow
+of a different kind from those already related.
+Whereas everything hitherto was a reflection of
+outer life and feeling, there now begins a kind of
+inner life. In the Saturn world a life of light begins
+flickering here and there, and growing dim again.
+A quivering glimmer is seen in some places, something
+like flashes of lightning in others. The Saturn
+heat bodies begin to glimmer, to sparkle, and even
+to emit rays. This stage of evolution having been
+<pb n='131'/><anchor id='Pg131'/>
+reached, there again arises the possibility for certain
+beings to develop their activity. They are those
+known to occult science as <q>Sons of Fire.</q><note place='foot'>The Christian
+<q>Archangeloi,</q> or <q>Archangels.</q></note> Although
+these beings have an astral body, they are
+unable at his particular stage of their existence to
+stir their own astral bodies; they would not be
+capable of any feeling or emotion unless they could
+act upon the Saturn heat bodies which have attained
+the stage of evolution described. That action affords
+them the possibility of recognizing their own
+existence from the effect which they produce. They
+cannot say to themselves, <q>I am here</q>; but rather,
+<q>My environment causes me to be here.</q> They
+have perceptions, and what they perceive is the
+light-effects in Saturn which have been described.
+These are, in a certain manner, their ego. This
+gives them a peculiar kind of consciousness. It is
+designated <q>picture-consciousness.</q> It may be represented
+as having the nature of human dream-consciousness,
+except that the degree of activity it
+enjoys must be imagined as being very much greater
+than it is in human dreams, and also that it is not
+a question of shadowy dream-pictures floating hither
+and thither, but of pictures that have a real connection
+with the play of light on Saturn.
+</p>
+
+<p>
+During this reciprocal action between the Sons of
+Fire and the Saturn heat bodies, the germs of the
+human sense organs begin their evolution. The
+organs, by means of which contemporary man becomes
+cognizant of the physical world, begin to
+<pb n='132'/><anchor id='Pg132'/>
+shine in their first delicate ethereal outlines. Human
+phantoms, displaying as yet nothing but the
+primeval light pictures of the sense-organs, become
+discernible within Saturn to the clairvoyant faculty
+of perception. Thus these sense-organs are the result
+of the activity of the Sons of Fire; but they
+are not the only spirits who shared in their creation.
+Other beings come upon the scene of Saturn at the
+same time as these Sons of Fire,&mdash;beings so far advanced
+in their evolution that they are able to make
+use of the germs of the human sense-organs for beholding
+the cosmic events taking place in the Saturn
+life. They are the <q>Lords of Love.</q><note place='foot'>The Christian
+<q>Seraphim.</q></note> If they were
+not there, the Sons of Fire could not have the consciousness
+described above. They behold the events
+on Saturn with a consciousness which makes it possible
+for them to convey these events as pictures
+to the Sons of Fire. They themselves forego all the
+advantages which might accrue to them from contemplating
+events on Saturn; they renounce all joys
+and pleasures; they give up all these in order that
+the Sons of Fire may come into possession of them.
+</p>
+
+<p>
+A new period of Saturn's existence succeeds these
+occurrences. Something else is added to the play
+of light. If what here presents itself to clairvoyant
+perception be reported, it may seem an absurdity to
+many. Within Saturn, intermingled sensations of
+taste seem to be surging. Sweet, bitter, sour, etc.,
+are perceived throughout the interior of Saturn;
+<pb n='133'/><anchor id='Pg133'/>
+while without, in cosmic space, all this expresses itself
+as tone, as a kind of music.
+</p>
+
+<p>
+In the course of these processes there are again
+certain beings who find it possible to develop activity
+on Saturn. These are the <q>Sons of Twilight, or
+Life.</q><note place='foot'>The Christian <q>Angeloi,</q> or
+<q>Angels.</q></note> They enter into reciprocal action with the
+forces of taste surging up and down within Saturn.
+By this means their etheric or vital body attains a
+state of such activity that it may be called a kind of
+metabolism. They bring life into the interior of
+Saturn. Hence processes of nutrition and excretion
+take place. This inner life makes it possible
+for yet other beings to come into the planet, the
+<q>Lords of Harmony.</q><note place='foot'>The Christian
+<q>Cherubim.</q></note> They bestow a dim kind of
+consciousness on the Sons of Life, which is even
+more vague and dim than the dream-consciousness
+of contemporary man. It is of the kind that now
+comes to man in dreamless sleep, and is, indeed,
+of such a low order that it does not, so to speak,
+<q>enter into his consciousness.</q> Yet it is there. It
+differs from waking consciousness in degree and also
+in its nature. Plants, too, have this dreamless-sleep
+consciousness at the present time. Even though it
+does not bring about any perceptions of an external
+world, in the human sense of the word, yet it regulates
+the life processes and brings them into harmony
+with the processes of the outer world.
+</p>
+
+<p>
+This adjustment cannot be perceived by the Sons
+of Life at the stage of Saturn's evolution now being
+<pb n='134'/><anchor id='Pg134'/>
+described; but the Lords of Harmony perceive it,
+and therefore it is they who really do the adjusting.
+All this life is enacted within the human phantoms
+already described. To clairvoyant vision they consequently
+appear animated; yet their life is only a
+semblance of life. It is the life of the <q>Sons of
+Life,</q> who, so to speak, make use of the human
+phantoms in order to manifest themselves.
+</p>
+
+<p>
+Let us now turn our attention to the human phantoms
+with their semblance of life. During the Saturn
+period described, their form is constantly
+changing. Sometimes they bear one aspect, sometimes
+another. In the further course of evolution,
+their forms become more definite, and occasionally
+permanent. This is due to their becoming interpenetrated
+by the action of the Spirits described at
+the beginning of the Saturn evolution,&mdash;the Lords of
+Will (the Thrones). The consequence is that the
+human phantom itself is endowed with the simplest,
+dullest form of consciousness. This must be thought
+of as still duller than the consciousness of dreamless
+sleep. Under present conditions, minerals have that
+consciousness. It brings the inner being into harmony
+with the outer physical world. On Saturn it
+is the Lords of Will who regulate that harmony.
+And thus man appears as a copy of the Saturn life
+itself. That life which is on a large scale on Saturn,
+is at this stage on a small scale in man. Thus
+the first germ is prepared for that which is still only
+a germ in contemporary man the <q>Spirit-Man</q>
+(Atma). This dull human will (within Saturn) is
+<pb n='135'/><anchor id='Pg135'/>
+manifested to clairvoyant faculty by effects which
+may be compared with odours. Outside in celestial
+space, there is a manifestation like that of a personality,
+which however is not directed by an inner
+ego but is regulated from without, like a machine.
+Those who regulate it are the Lords of Will.
+</p>
+
+<p>
+It will become evident, from a survey of the foregoing,
+that starting from the previously described
+middle period of the Saturn evolution, the following
+steps of that evolution can be characterized by comparing
+their effects with the sense-perceptions of
+the present time. It might be said that the Saturn
+evolution manifests as heat; then a play of light is
+added; then an appearance of taste and sound;
+finally something emerges which manifests within
+the interior of Saturn as sensations of smell, and
+without, as a human ego acting mechanically.
+</p>
+
+<p>
+What have the Saturn revelations to say about
+what preceded the heat condition? Now this is something
+that cannot be compared with anything accessible
+to outer sense-perception. A state of things precedes
+the heat condition, which contemporary man
+experiences only in his inner being. When he gives
+himself up to ideas which he forms in his own soul,
+without having any inducement brought to bear on
+him by an external impression, then he has something
+within himself which cannot be perceived by
+any physical sense, but is only accessible to the perception
+of the higher clairvoyant vision. Manifestations
+precede the heat condition of Saturn, which
+can only be perceived by a clairvoyant. Three such
+<pb n='136'/><anchor id='Pg136'/>
+conditions may be mentioned: pure psychic warmth,
+not outwardly perceptible; pure spiritual light,
+which is outward darkness; and lastly, something
+of a spiritual essence which is complete in
+itself, and needs no outer being in order to become
+self-conscious. Pure, inner heat accompanies the
+appearance of the Lords of Motion; pure, spiritual
+light, that of the Lords of Wisdom; pure inner being
+is linked with the first emanation of the Lords of
+Will.
+</p>
+
+<p>
+Thus, with the appearance of heat on Saturn, our
+evolution comes forth out of the inner life of pure
+spirituality into outwardly manifested existence.
+It will be particularly difficult for present-day consciousness
+to accept this, if it must be said in addition
+that at the same time, with the advent of the
+Saturn heat condition, what we call <q>Time</q> also
+makes its first appearance. That is to say, the
+previous conditions have nothing to do with time.
+They belong to that sphere which may be called, in
+occult science, <q>duration.</q> Consequently, everything
+that is said in this book about the conditions
+existing in the <q>Sphere of Duration</q> must be understood
+in such a way that when expressions referring
+to time conditions are used, they are only to be
+accepted for the sake of comparison and explanation.
+That which, in a certain sense, precedes
+<q>time,</q> can be expressed in human language only
+by terms which imply the idea of time. Even if we
+are aware that the first, second, and third Saturn
+conditions were not enacted <q>one after the other,</q>
+<pb n='137'/><anchor id='Pg137'/>
+in the present sense of the word, yet we cannot do
+otherwise than describe them one after the other.
+Indeed, in spite of their duration or coexistence in
+time, they are so dependent on one another that this
+very dependence may be compared with sequence,
+in time.
+</p>
+
+<p>
+This indication of the first conditions of evolution
+on Saturn also throws light on any further
+questions that may be asked as to the origin of those
+conditions. From the purely intellectual point of
+view, it is, of course, quite possible, when dealing
+with the source of anything, to inquire after <q>the
+source of the source.</q> But in the face of facts,
+this is not possible. A comparison, however, will
+help us to realize this. If we find ruts on a road
+we may ask, <q>To what are they due?</q> And the
+reply may be, <q>To a carriage.</q> It may further
+be asked: <q>Whence did the carriage come? Whither
+is it going?</q> An answer founded on fact is again
+possible. We may then proceed to ask, <q>Who occupied
+the carriage? What purpose had the person
+in using it? What was he, or she, doing?</q> At last,
+however, we shall reach a point at which inquiry by
+means of facts finds its natural limit; and on inquiring
+further we get away from the original questions.
+We only continue the inquiry mechanically, as it
+were.
+</p>
+
+<p>
+In such matters as the one brought forward as
+a comparison, it is easy to see where facts demand
+the end of the inquiry. It is not so evident when we
+are face to face with great cosmic questions. But
+<pb n='138'/><anchor id='Pg138'/>
+as the result of really exact observation, it will nevertheless
+be seen that all inquiry as to origins must
+come to an end at the Saturn condition portrayed
+above. For we have reached a region in which beings
+and events are no longer justified by that from
+which they proceed, but by themselves.
+</p>
+
+<p>
+As a result of the Saturn evolution it appears that
+the human germ developed up to a certain point.
+It attained the low, dim state of consciousness described
+above. We must not imagine that its evolution
+does not begin until the last of the Saturn
+stages. The Lords of Will carry on their work
+through all conditions. Only the result is most striking
+to clairvoyant perception in the last period.
+There is nothing like a fixed boundary between the
+activities of the several groups of beings. If it is
+said that the Lords of Will work first, then the Lords
+of Wisdom, and so on, it is not meant that they are
+working only at that time. They are working all
+through the Saturn evolution; only their activity
+can best be observed during the periods specified.
+The several groups have, as it were, the leadership
+at those times.
+</p>
+
+<p>
+Thus the whole Saturn evolution appears as a
+working out of what streamed forth from the Lords
+of Will through the Lords of Wisdom, Motion, Form,
+and the rest. Through this process those spiritual
+beings themselves experience evolution. For instance,
+after they have received their life reflected
+back from Saturn, the Lords of Wisdom stand on a
+different level than before. The result of that activity
+<pb n='139'/><anchor id='Pg139'/>
+exalts the faculties of their own being. The
+consequence is that, on the completion of such activity,
+something similar to human sleep comes upon
+them. To their periods of activity in connection with
+Saturn succeed other periods, during which they
+live, as it were, in other worlds. At these times
+their activity is withdrawn from Saturn. On this
+account clairvoyant perception sees an ascent and a
+descent in the Saturn evolution that has been described.
+The ascent lasts until the formation of the
+heat condition. Then, with the play of light, the
+ebb-tide sets in. When the human phantoms have
+assumed form through the Lords of Will, the spiritual
+beings have also gradually withdrawn themselves.
+The Saturn evolution dies away; as a phase
+of evolution, it disappears. A kind of resting pause
+occurs.
+</p>
+
+<p>
+The human germ at the same time enters upon
+a state of dissolution; not, however, a state in which
+it passes away, but one like that of a plant seed,
+resting in the earth in order that it may ripen into a
+new plant. Thus the human germ reposes, until a
+new awakening, in the depth of the cosmos. And by
+the time the moment of awakening has arrived, the
+spiritual beings described above have acquired, under
+other conditions, the faculties by means of which
+they can further advance the human germ. The
+Lords of Wisdom have, in their etheric body, gained
+the faculty not only of enjoying the reflection of life
+as they did on Saturn, but of pouring life forth from
+themselves, and endowing other beings with it. The
+<pb n='140'/><anchor id='Pg140'/>
+Lords of Motion are now as far advanced as were
+the Lords of Wisdom on Saturn. Then the lowest
+principle of their being was the astral body; they
+now possess an etheric, or vital body; and in a corresponding
+degree the other spiritual beings have
+reached a further stage of evolution. All these spiritual
+beings are therefore able to work at the further
+evolution of the human germ in a different way than
+on Saturn.
+</p>
+
+<p>
+But the human germ was dissolved at the end of
+the Saturn evolution. In order that the more highly
+evolved spirit-beings might resume their work where
+they had left it off, the human germ must once more
+briefly recapitulate the stages through which it had
+passed on Saturn. This, in fact, is what appears
+to clairvoyant faculties of perception. The human
+germ comes forth out of its retirement and begins
+to develop by its own ability, by means of the forces
+which had been implanted within it on Saturn. It
+comes forth out of the darkness as a <q>being of
+Will,</q> and assumes the appearance of life, of soul
+qualities, etc., up to that mechanical manifestation
+of personality which it possessed at the end of the
+Saturn evolution.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+The second of the great periods of evolution that
+have been mentioned, the <q>Sun period,</q> effects the
+raising of man's being to a higher stage of consciousness
+than that which it had attained on Saturn.
+Compared with man's present state of consciousness,
+the Sun condition might certainly be
+<pb n='141'/><anchor id='Pg141'/>
+termed <q>unconsciousness.</q> For it is approximately
+that condition which contemporary man experiences
+during absolutely dreamless sleep. Or it might
+be compared to the low degree of consciousness in
+which our vegetable world now slumbers. For occult
+science there is no such thing as unconsciousness,
+but only different degrees of consciousness. Everything
+in the world is conscious.
+</p>
+
+<p>
+In the course of the Sun evolution, the human being
+attains a higher degree of consciousness through the
+incorporation within it of the etheric, or vital body.
+Before this can take place the Saturn conditions
+must be recapitulated in the manner described above.
+This recapitulation has quite a definite meaning.
+That is to say, when the period of rest which was
+spoken of in the foregoing statement has come to
+an end, that which was formerly Saturn issues forth,
+out of <q>cosmic sleep,</q> as a new celestial body, the
+Sun. But the conditions of evolution have meanwhile
+changed. The spiritual beings, whose activity
+on behalf of Saturn we have portrayed, have
+progressed onward into different conditions. Yet
+at first the human germ appears on the newly formed
+Sun in the form it possessed on Saturn. It has
+first of all so to transform the various stages of
+evolution through which it has passed on Saturn
+that they may suit the new conditions on the Sun.
+Consequently, the sun epoch begins with a recapitulation
+of the occurrences on Saturn, adjusted to
+the changed conditions of Sun life. Now when the
+human being has advanced so far that the stage of
+<pb n='142'/><anchor id='Pg142'/>
+evolution it reached on Saturn has been adapted to
+the Sun conditions, the Lords of Wisdom already
+mentioned, begin to let the etheric, or vital body,
+pour into the physical body. The higher stage which
+man reaches on the Sun may therefore be characterized
+in this way: the physical body, already formed
+in the germ-state on Saturn, is raised to a second
+stage of perfection by becoming the vehicle of an
+etheric or vital body. This last-named etheric body
+attains its first degree of perfection on its own account
+during the Sun evolution. In order, however,
+that the second degree of perfection for the physical
+and the first for the etheric body may be reached, the
+intervention of still other spirit-beings is necessary
+during the further course of the Sun life, in a similar
+manner to that which has been described as taking
+place during the Saturn stage.
+</p>
+
+<p>
+When the Lords of Wisdom begin to stream forth
+their etheric body, the Sun, previously dark, begins
+to shine. At the same time the first appearances of
+inner activity are seen in the human germ; life
+has begun. What had to be described as a semblance
+of life on Saturn now becomes actual life.
+The influx lasts for a certain time, at the end of
+which an important change for the human germ sets
+in&mdash;that is to say, it organizes itself into two parts.
+Whereas up to this point the physical and etheric
+bodies formed an intimately connected whole, the
+physical body now begins to detach itself as a separate
+part. Yet even that separated physical body
+is still pervaded by the etheric body. Therefore we
+<pb n='143'/><anchor id='Pg143'/>
+have now to do with a human being composed of
+two principles. One portion is a physical body permeated
+by an etheric body; the other is an etheric
+body and nothing else. This separation comes to
+pass, however, during a period of rest in the Sun
+life. During this pause the shining, which had begun
+to appear, dies away. The separation takes
+place during a <q>cosmic night,</q> as it were. Yet this
+interval of rest is much shorter than the one between
+the Saturn and Sun evolutions mentioned above.
+At the expiration of the rest period the Lords of
+Wisdom work for a while on the two-fold being of
+man, just as they had previously done on the undivided
+being. Then the Lords of Motion begin their
+activity. They cause their own astral body to
+stream through the human etheric body. By this
+means man acquires the capacity for executing certain
+inner movements in the physical body. These
+movements may be compared with those of sap in
+a plant of our own time.
+</p>
+
+<p>
+The Saturn body consisted exclusively of heat
+substance. During the Sun evolution that heat substance
+is condensed into a state which may be compared
+with that of our present-day gas or steam.
+In occult science <q>air</q> is the name ordinarily used
+for this condition. The first beginnings of such a
+state are seen after the Lords of Motion have begun
+their activity. The following spectacle is presented
+to clairvoyant consciousness. Within the heat substance
+there appears something like delicate formations
+which are set in rythmic motion by the forces
+<pb n='144'/><anchor id='Pg144'/>
+of the etheric body. These formations represent the
+human physical body at the stage of evolution now
+attained by it. They are permeated through and
+through with heat, and are also wrapped, as it were,
+in a heat envelope. From a physical point of view,
+man's nature may now be said to be composed of
+heat structures with air forms embedded in them&mdash;the
+latter in regular motion. Hence, if we wish to
+retain the foregoing comparison with a plant of the
+present day, we must remember that it is not a solid
+plant organism which we have to consider, but an
+air or gas form,<note place='foot'>The gas
+appears to clairvoyant consciousness through the
+effect of light which emanates from it. We might therefore
+speak also of light forms, which are apparent to spiritual
+vision.</note> the movements of which may be
+compared with the circulation of the sap in plants
+of to-day.
+</p>
+
+<p>
+The evolution thus indicated continues. After a
+certain time another interval of rest sets in; after
+this the Lords of Motion go on working until their
+activity is supplemented by that of the Lords of
+Form. The effect of the latter is that the gas structures,
+which before were constantly changing, now
+assume lasting form. This, too, happens because
+the Lords of Form cause their forces to flow in and
+out of the human etheric body. When the Lords
+of Motion alone were acting on the gaseous organisms,
+these were in perpetual motion, not keeping
+their form for an instant. Now, however, they temporarily
+assume distinguishable shapes. Again,
+after a certain period, there occurs a time of rest;
+and then once more the Lords of Form continue
+<pb n='145'/><anchor id='Pg145'/>
+their activity. But the conditions within the Sun
+evolution are now entirely changed. For the point
+has been reached when the Sun evolution has attained
+its zenith. This is the time at which the
+Lords of Personality, who attained their human
+stage on Saturn, ascend to a higher degree of perfection.
+They advance beyond the human stage;
+they attain a form of consciousness which contemporary
+man does not yet possess in his normal
+course of development on the earth. He will acquire
+it when the earth&mdash;the fourth of the planetary
+stages of evolution&mdash;has reached its goal and has
+entered upon the next planetary period. Then man
+will not only perceive around him what his present
+physical senses enable him to apprehend, but he will
+be able to see in images the inner psychic conditions
+of the beings surrounding him. He will have a
+(clairvoyant) picture-consciousness, although retaining
+complete self-consciousness. There will be
+nothing dream-like or vague in his clairvoyance, but
+he will perceive what is psychic, in pictures certainly,
+but in such a way that these images will be the
+expression of realities, as physical colours and
+sounds are now. Man, at present, can attain to this
+degree of clairvoyance only through occult training,
+which will be treated later in this book.
+</p>
+
+<p>
+Now this clairvoyance is attained by the Sons of
+Personality, as a gift of their normal evolution, midway
+in the Sun period; and it is just on this account
+that they become capable of acting on the
+newly formed etheric body of man during the Sun
+<pb n='146'/><anchor id='Pg146'/>
+evolution, in a way similar to that in which they
+acted on the physical body on Saturn. Just as there
+the heat reflected their own personality back to
+them, so do the gaseous organisms now reflect back
+to them, in gleams of light, the images of their clairvoyant
+consciousness. They clairvoyantly behold
+what is taking place on the Sun. And this vision
+is by no means mere observation; it is as though
+something of the force which mortals call love made
+itself felt in the images which stream forth from the
+Sun. If a clairvoyant looks more closely, he will
+find the cause of this phenomenon. Exalted beings
+have blended their activity with the light that is
+being radiated from the Sun. They are the Lords
+of Love (the Christian Seraphim) already mentioned.
+Henceforth they act, together with the Sons
+of Personality, on the human etheric, or vital body.
+By means of that activity the etheric body advances
+a step farther along its path of evolution. It acquires
+the capacity not only of transforming the
+gaseous forms within it, but of so elaborating them
+that the first indications of a propagation of living
+human beings appear. Emanations, so to speak,
+are driven out (as though exuded) from the gaseous
+organisms that take on shapes resembling their
+mother-forms.
+</p>
+
+<p>
+In order to describe the further course of the
+Sun evolution, reference must be made to a fact in
+the formation of worlds which is of the greatest
+possible significance. It is this,&mdash;that by no means
+every being attains the goal of its evolution in the
+<pb n='147'/><anchor id='Pg147'/>
+course of one epoch; there are some that fall short
+of that goal. Thus, during the Saturn evolution, not
+all of the Sons of Personality actually reached the
+human stage for which, as described above, they
+were destined; and just as little did all the physical
+human bodies, developed on Saturn, attain the degree
+of maturity which qualifies them to become
+vehicles of an independent etheric body on the Sun.
+The consequence is that beings and organisms are
+present on the Sun which are not in harmony with
+their environment. These must now make up, during
+the Sun evolution, for what they failed to attain
+on Saturn. The following may, therefore, be clairvoyantly
+observed during the Sun period. When
+the Lords of Wisdom begin their pouring in of the
+etheric body, the Sun body is to some extent darkened.
+Structures are mingled with it which, properly
+speaking, belong to Saturn. They are heat
+organisms which are not able to condense themselves
+into air in the proper manner. These are the human
+beings left behind in the Saturn stage. They are
+not able to become vehicles of a normally developed
+etheric body.
+</p>
+
+<p>
+Now the heat substance of Saturn, which has thus
+been left behind, splits into two parts on the Sun.
+One part is absorbed, as it were, by human bodies,
+and henceforward forms a kind of lower nature
+within man's being. Thus something, which really
+corresponds to the Saturn stage, is incorporated in
+the bodily part of man on the Sun. Now just as the
+Saturn body of man made it possible for the Sons
+<pb n='148'/><anchor id='Pg148'/>
+of Personality to raise themselves to the human
+stage, the Saturn part of man performs the same
+office on the Sun for the Sons of Fire. They raise
+themselves to the human stage by letting their forces
+flow in and out of the Saturn part of man, as did the
+Sons of Personality on Saturn.
+</p>
+
+<p>
+This also happens during the middle period of the
+Sun evolution. The Saturn part of the human being
+is then so far matured that with its help the Sons
+of Fire (Archangeloi) are able to pass through their
+human stage. Another part of the Saturnian heat
+substance becomes detached and attains an independent
+existence alongside of and among the human
+beings on the Sun. This forms a second kingdom
+by the side of the human kingdom, a kingdom which
+develops on the Sun only a perfectly independent
+physical body, like a heat body. In consequence of
+this, the fully evolved Sons of Personality are not
+able to direct their activity toward any independent
+etheric body in the manner before described. But
+there were also certain Sons of Personality left behind
+at the Saturn stage who fell short of the human
+stage. A bond of attraction exists between them
+and the second Sun kingdom which has become independent.
+They must now act toward the backward
+kingdom on the Sun as their advanced brethren
+did on Saturn in regard to human beings. The
+latter had only their physical body perfected here.
+But there is no possibility on the Sun for such a
+work on the part of the backward Sons of Personality.
+They therefore separate themselves from the
+<pb n='149'/><anchor id='Pg149'/>
+Sun body, and form an independent celestial body
+outside it. This body, accordingly, withdraws from
+the Sun, and from it the backward Sons of Personality
+act on the beings of the second Sun kingdom
+which have been described. In this way two world-organisms
+have been formed out of the one which
+was previously Saturn. The Sun has now in its environment
+a second celestial body, one which exhibits
+a kind of re-birth of Saturn, a new Saturn. From
+this Saturn the character of personality is conferred
+on the second Sun kingdom. Therefore within this
+kingdom we have to do with beings which have no
+personality on the Sun itself. Yet they reflect back
+to the Sons of Personality on the new Saturn the
+special personality of those spirits. Clairvoyant
+consciousness is able to observe among the human
+beings on the Sun, heat forces which act upon the
+regular course of Sun evolution, and in which the
+sway of the spirits described as belonging to the new
+Saturn is to be seen.
+</p>
+
+<p>
+We notice the following facts about man's being
+during the middle period of the Sun evolution. It
+is divided into a physical body and an etheric body.
+Within these the activity of the advanced Sons of
+Personality plays, conjointly with that of the Lords
+of Love. Now part of the backward Saturn nature
+is mingled with the physical body. In this plays the
+activity of the Sons of Fire. We now see in everything
+which the Sons of Fire effect on the backward
+Saturn nature, the forerunners of the present human
+sense-organs. It has been shown how these Sons
+<pb n='150'/><anchor id='Pg150'/>
+of Fire were already at work on the elaboration of
+the sense-germs in the heat substance on Saturn.
+The first outline of the present human glands is to
+be recognized in what is accomplished by the Sons
+of Personality conjointly with the Lords of Love
+(Seraphim).
+</p>
+
+<p>
+But the above described is not the whole of the
+activity of the Sons of Personality dwelling on the
+new Saturn. They not only extend their activity
+to the second Sun kingdom mentioned above, but
+they also establish a kind of connection between that
+kingdom and the human senses. The heat substances
+of this kingdom flow in and out of the germs
+of the human sense-organs. By this means the human
+being on the Sun acquires a kind of perception
+of the lower kingdom situated outside him. That
+perception is naturally a dim one, closely corresponding
+to the dull Saturn-consciousness previously
+described. And it consists essentially of varied
+heat effects.
+</p>
+
+<p>
+Everything here described as taking place in the
+middle of the Sun evolution continues for a certain
+definite period. Then a time of rest again occurs.
+After that, things continue for a while in the same
+manner up to a certain point of evolution, at which
+the human etheric body is so far matured that a
+united action of the Sons of Life (Angeloi) and
+the Lords of Harmony (Cherubim) can set in. To
+clairvoyant consciousness, certain manifestations
+now appear within man's being, which may be
+compared with perceptions of taste, and which are
+<pb n='151'/><anchor id='Pg151'/>
+made known externally as sounds. A similar thing
+has already been stated about the Saturn evolution.
+But here on the Sun the processes relating to human
+beings are more from within and are full of
+more independent life.
+</p>
+
+<p>
+The Sons of Life thereby acquire that dim picture-consciousness
+which the Sons of Fire had already attained
+on Saturn. In this the Lords of Harmony
+are their helpers. They really behold clairvoyantly
+what is now being enacted within the Sun evolution;
+only they give up all the results of that contemplation,
+and the enjoyment of those revelations of Wisdom
+that arise from it, and allow them to stream,
+like splendid visions of enchantment, into the dream-like
+consciousness of the Sons of Life. The latter
+again work these pictures of their visions into the
+etheric body of man, so that it attains higher and
+higher stages of development.
+</p>
+
+<p>
+Again an interval of rest ensues, again everything
+is awakened from <q>cosmic sleep</q>; and after further
+lapse of time the human being is sufficiently advanced
+to use its own forces. These forces are the
+same that were poured forth into man's being by the
+<q>Thrones</q> during the latter part of the Saturn
+period. This human being now evolves an inner life,
+which, in its manifestation to clairvoyant consciousness,
+may be compared with an inner perception of
+smell. But outside, in the direction of celestial
+space, man's being is manifested as a personality,
+though not one directed by an inner ego. It appears
+more like a plant with the character of a personality.
+<pb n='152'/><anchor id='Pg152'/>
+It has been stated that at the end of the
+Saturn evolution personality is manifested somewhat
+machine like. And just as then, the first germ
+was developed of that which still remains a germ in
+contemporary man,&mdash;the Spirit-Man (Atma),&mdash;so at
+this point there is formed a similar first germ of the
+Life-Spirit (Budhi).
+</p>
+
+<p>
+When all this has continued for some time, an
+interval of rest again occurs. Following this, as in
+previous instances, the activity of the human being
+is resumed for a while. Then conditions commence,
+which mark a new intervention of the Lords of Wisdom.
+By its means human nature becomes capable
+of feeling the first traces of sympathy and antipathy
+for its environment. In all this there is still
+no real sensation but only a premonition of sensation.
+For the inner life-activity, which might be
+characterized in its manifestation as perception of
+smell, is revealed externally as a kind of primitive
+language. If the human being is inwardly conscious
+of a useful smell&mdash;or taste, or glitter,&mdash;it is manifested
+outwardly by a sound; and the same thing
+happens, in a corresponding way, with an inwardly
+uncongenial perception. Through all the events described,
+the real meaning of the Sun evolution for
+the human being is indicated. The human being has
+reached a higher stage of consciousness than that of
+the Saturn period. It is the consciousness of sleep.
+</p>
+
+<p>
+After a time, the point of evolution is also
+reached at which the higher beings connected with
+the Sun stage must pass into other spheres in order
+<pb n='153'/><anchor id='Pg153'/>
+to work out that with which they have endowed
+themselves by their work on the human being. A
+long period of rest sets in, one similar to that between
+the Saturn and Sun evolutions. Everything
+that has been perfected on the Sun passes into a
+condition which may be compared with that of a
+plant when its powers of growth are resting in the
+seed. But just as those powers of growth appear
+again in a new plant, so does everything that was
+living on the Sun come forth again, after the period
+of rest, from the cosmic depths, to begin a new
+planetary existence.
+</p>
+
+<p>
+The meaning of such a term of rest, or <q>cosmic
+sleep,</q> will readily be understood if we will only
+direct our spiritual vision to one of the orders of
+beings already mentioned, for instance, to the Lords
+of Wisdom. They were not far enough evolved on
+Saturn to be able to ray forth an etheric body from
+themselves. They were only prepared for this after
+they had gone through their experiences on Saturn.
+During the rest (Pralaya) they transform into actual
+capacity what has been previously only prepared
+within them. Thus on the Sun they are
+evolved far enough to pour forth life from themselves,
+and to endow the human being with an etheric
+body of its own.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+After the interval of rest, that which had previously
+been the Sun comes forth again out of the
+<q>cosmic sleep.</q> That is, it again becomes perceptible
+to the clairvoyant faculties which had been able
+<pb n='154'/><anchor id='Pg154'/>
+to observe it before, but had lost sight of it during
+the resting period. There are now two points to be
+observed with regard to the newly appearing planetary
+organism, which may, in occult science, be denoted
+the <q>Moon</q> (and this must not be confused
+with that portion of it which is now the earth's
+moon). In the first place, that which had detached
+itself during the Sun period as a <q>new Saturn</q> is
+once more within the new planetary body. This
+Saturn has therefore been again united with the Sun
+during the term of rest. Everything which was in
+the original Saturn reappears at first as one world-organism.
+Secondly, the human etheric bodies
+which had been formed on the Sun have been absorbed,
+during the resting period, by that which constitutes
+the spiritual sheath of the planet. At this
+point of time, therefore, they do not make their appearance
+united with the corresponding physical human
+bodies, but these latter at first appear separately.
+They contain everything which had been gained
+for them on Saturn and the Sun, but they are without
+the etheric, or vital body. Indeed, they cannot
+incorporate that etheric body within themselves immediately,
+for it has also been passing, during the
+period of rest, through an evolution with which they
+are not yet harmonized.
+</p>
+
+<p>
+What occurs at the beginning of the Moon evolution,
+in order to bring about this adjustment, is,
+first of all, another recapitulation of the Saturnian
+events. The physical part of man passes once more
+through the stages of the Saturn evolution, but
+<pb n='155'/><anchor id='Pg155'/>
+under greatly altered circumstances. On Saturn
+there were only the forces of a heat body at work
+within him; now there are also those of the gas body
+that has been elaborated. These latter forces do not,
+however, appear quite at the beginning of the Moon
+evolution. Then everything appears as though
+man's being were composed only of heat substance,
+and as though the gas forces were lying dormant
+within that substance. Then comes a time when the
+first indications of these forces make their appearance;
+and lastly, in the latest period of the Saturn
+recapitulation, man's being has the same appearance
+as during the animated period of his Sun
+existence. Yet, all life still proves to be but a
+semblance of life.
+</p>
+
+<p>
+Next occurs a period of rest similar to the short
+periods of rest of the Sun evolution. Then the pouring
+in of the etheric body, for which the physical
+body has now become ripe, begins anew. As in the
+case of the recapitulation of Saturn, this influx takes
+place in three distinct periods. During the second
+of these, man's being is so far adjusted to the new
+Moon conditions that the Lords of Motion are able
+to bring into play the faculty they have acquired.
+This faculty consists in pouring the astral body out
+of their own being into man's being. They prepared
+themselves for this work during the Sun evolution,
+and during the time of rest between the Sun and
+Moon they transformed what had been prepared into
+the faculty alluded to. This influx lasts for a while,
+then one of the shorter intervals of rest sets in.
+<pb n='156'/><anchor id='Pg156'/>
+After that the influx continues until the Lords of
+Form begin their activity. In consequence of this
+pouring of the astral body into the human being
+by the Lords of Motion, man acquires his first
+psychic qualities. He begins to develop sensations
+in connection with the processes which take place
+within, through the possession of an etheric body,
+and which during the Sun evolution were still of a
+plant-like nature; these processes now give him sensations
+of pleasure and displeasure. But it is
+nothing more than a constant inner ebb and flow of
+such pleasure and displeasure, until the Lords of
+Form intervene. Then these changing feelings are
+so transformed that there appear in man's being
+what may be regarded as the first signs of wish or
+desire. The human being strives after a repetition
+of what has once caused pleasure, and tries to avoid
+what has been felt as antipathetic. However, since
+the Lords of Form do not give up their own nature
+to the human being, but merely let their forces
+stream in and out, desire is wanting in depth of feeling
+and independence. It is directed by the Lords
+of Form, and has an instinctive character.
+</p>
+
+<p>
+The human physical body on Saturn was a heat
+body; on the Sun a condensation into the gaseous
+state, or into <q>air,</q> has taken place. Now, as during
+the Moon evolution, the astral element is rayed
+into the physical part, which at a definite moment attains
+a further degree of condensation and arrives at
+a state which may be compared with that of a liquid
+substance of today. In accordance with the usage
+<pb n='157'/><anchor id='Pg157'/>
+of occult science this state may be called <q>water.</q>
+By water, is not meant only the water we now have,
+but this term applies to every liquid form in existence.
+The physical human body now gradually assumes
+a form composed of three kinds of material
+structures. The densest is a <q>water body</q>; through
+this flow air currents; and all of this again is permeated
+by manifestations of warmth.
+</p>
+
+<p>
+Now all the organisms do not attain full, adequate
+maturity during the Sun stage. Therefore there are
+organisms to be found on the Moon which are only at
+the Saturn stage, and others which have only reached
+the Sun stage. In this way two other kingdoms arise
+by the side of the normally evolved human kingdom.
+One consists of beings which have stopped short at
+the Saturn stage, and therefore have only a physical
+body, which even on the Moon is not yet able to become
+the vehicle of an independent etheric body.
+This is the lowest of the Moon kingdoms. A second
+consists of beings which have been left behind at
+the Sun stage, and which therefore do not mature
+sufficiently on the Moon to take on an independent
+astral body. These form a kingdom between the
+one just mentioned and the regularly developed human
+kingdom.
+</p>
+
+<p>
+But there is still something else taking place: The
+substances containing only heat forces and those containing
+only air forces, permeate these human
+beings. Thus it happens that the latter have within
+them on the Moon both a Saturnian and a solar nature.
+In this way a kind of cleavage has taken place
+<pb n='158'/><anchor id='Pg158'/>
+in human nature; and by means of this cleavage,
+something very momentous is called forth within
+the Moon evolution after the activity of the Lords of
+Form has begun. The first evidences of a cleavage
+in the cosmic body of the Moon becomes then apparent.
+One part of its substances and beings separates
+from the other; two heavenly bodies are
+formed out of one. One of these becomes the abode
+of certain higher beings who were previously more
+closely connected with the undivided celestial body;
+while the other is occupied by human beings, the two
+lower kingdoms described above, and certain higher
+beings who did not pass over to the first celestial
+body.
+</p>
+
+<p>
+The first heavenly body, with the higher beings,
+appears like a reborn but refined Sun; the other is
+really the new formation, the <q>old Moon.</q> The
+regenerated Sun, on going out, takes with it only
+<q>heat</q> and <q>air</q> from the substances which have
+been formed on the Moon; on what is left as the
+Moon there is the liquid condition as well as the
+other two substances. As a result of this separation
+the beings which have withdrawn with the newborn
+Sun are not, in the first place, hampered in their
+further evolution by the denser Moon beings. Thus
+they are able to continue their own progress without
+hindrance. But thus they attain just that much more
+power to act now upon the Moon beings from their
+Sun. And they in turn also acquire thereby new
+possibilities of evolution. Most important of all,
+the Lords of Form are still in union with them.
+<pb n='159'/><anchor id='Pg159'/>
+These accentuate the passions and the desire-nature,
+and this expresses itself gradually also in a further
+condensation of the physical human body. What
+was previously nothing but liquid in that body assumes
+a densely viscous form; and the air-like and
+heat-like formations are correspondingly condensed.
+Similar processes take place in the two lower kingdoms.
+</p>
+
+<p>
+The result of the separation of the Moon-body
+from the Sun-body is that the former bears the same
+relation to the latter as the Saturn-body once did
+to the whole cosmic evolution surrounding it. The
+Saturn-sphere was formed out of the body of the
+<q>Lords of Will</q> (the Thrones). From out its substance
+emanated back into cosmic space everything
+which the above-mentioned spiritual beings in the
+environment of Saturn experienced. And this radiation
+by degrees awakened independent life, by
+means of the subsequent processes. All evolution is
+due to the fact that independent beings differentiate
+themselves from their environment, then this
+environment like a reflection stamps itself upon
+those differentiated beings who then evolve further
+independently. The Moon-body, having likewise
+separated from the Sun-body, reflects at first the
+life of the latter. If nothing further had then happened,
+the following cosmic process would have
+taken place: There would have been a Sun-body in
+which spiritual beings adapted to that body would
+have lived through their experiences in the elements
+of heat and air.
+</p>
+
+<pb n='160'/><anchor id='Pg160'/>
+
+<p>
+Set over against this Sun-body would have been
+a Moon-body, in which other beings of like nature
+with the Sun-beings would have undergone their
+experiences in the conditions of heat, air, and water.
+The progress from the Sun-incarnation to that of
+the Moon would have consisted in the Sun-beings
+seeing their own life, as in a reflection of the events
+on the Moon. They would have thus been able to
+enjoy it, something which they were still incapable
+of doing during the Sun incarnation. But evolution
+did not remain at this stage. Something
+occurred which was of the deepest significance
+for all future evolution. Certain beings adapted
+to the Moon-body, take possession of the element
+of will (the heritage of the Thrones) which was
+at their disposal, and by its means develop a
+life of their own, which takes shape independently
+of the Sun-life. Alongside of those Moon experiences
+which are entirely under the influence of
+the Sun, there arise independent Moon experiences,
+and, at the same time, states of rebellion or mutiny
+against the Sun-beings. And the various kingdoms
+which had arisen on the Sun and Moon, first and
+foremost of which was the kingdom of man's ancestors,
+are drawn into these conditions. In this way the
+Moon-body contains within it, spiritually and materially,
+two kinds of life: one that is in inner union
+with the Sun-life, and another which has <q>fallen
+away</q> from it and goes its own way independently.
+This division into a twofold life appears in all subsequent
+events of the Moon incarnation.
+</p>
+
+<pb n='161'/><anchor id='Pg161'/>
+
+<p>
+What presents itself to clairvoyant consciousness
+in this period of evolution may be realized from the
+following pictures. The whole basic mass of the
+Moon is formed of a semi-animated substance which
+at one time moves sluggishly, at another quickly.
+This is not yet a mineral mass like the rocks and constituents
+of the earth upon which present day humanity
+walks. We might call it a kingdom of plant-minerals,
+only we have to imagine that the main
+body of the Moon consists wholly of this plant-mineral
+substance, as the earth today consists of rock,
+soil and other substances. Just as now we have
+towering masses of rock, so there were then harder
+portions embedded in the Moon's bulk; these may be
+compared with hard wooden structures or formations
+of horn; and as plants now arise out of mineral
+soil, so the surface of the Moon was covered and
+penetrated by the second kingdom, consisting of a
+kind of plant-animal. Their substance was softer
+than the general mass of the Moon, and more mobile.
+This kingdom extended over the other, like a viscous
+sea.
+</p>
+
+<p>
+Man himself at that time may be called animal-man.
+He had in his nature the component parts
+of the other two kingdoms; but his being was
+thoroughly interpenetrated by an etheric and an astral
+body, upon which the forces of higher beings
+worked, issuing from the severed Sun. His form was
+thus brought to greater perfection. While the Lords
+of Form were giving him a form which adapted
+him to Moon life, the Sun-Spirits were giving him
+<pb n='162'/><anchor id='Pg162'/>
+a nature which lifted him beyond that life. He had
+the power of ennobling his own nature with the
+faculties given him by these Spirits,&mdash;in fact, of
+raising what was akin to the lower kingdoms to a
+higher level.
+</p>
+
+<p>
+Seen spiritually, the events now under consideration
+may be described in the following way. Man's
+ancestor had been brought to greater perfection by
+beings who had fallen away from the Sun kingdom.
+This improvement extended especially to everything
+that could be experienced in the element of water.
+Over that element the Sun-beings, who were rulers
+in the elements of heat and air, had less influence.
+The consequence of this was that in the organism of
+man's ancestor two kinds of beings manifested themselves.
+One part of the organism was wholly interpenetrated
+by the influences of the Sun-beings. In
+the other part, the rebellious Moon-beings were
+operative. Owing to this, the latter part was more
+independent than the former. In the former there
+could only arise states of consciousness in which the
+Sun-beings lived; in the latter there lived a kind of
+cosmic consciousness, such as was typical on Saturn,
+only now upon a higher level.
+</p>
+
+<p>
+Man's ancestor consequently felt himself to be an
+<q>image of the universe,</q> whereas his <q>Sun-part</q>
+felt itself to be only an <q>image of the Sun.</q> The two
+beings now came to a kind of conflict in man's nature.
+A settlement of this conflict was brought about
+by the influence of the Sun-beings, through which
+the material organism which made the independent
+<pb n='163'/><anchor id='Pg163'/>
+universal consciousness possible, was rendered frail
+and perishable. From time to time this part of the
+organism had to be thrown off. During and also some
+time after the separation, man's ancestor was a being
+wholly dependent on the Sun influence. His
+consciousness became less independent; he lived
+within it, entirely surrendered to Sun-life. Then
+the independent portion of the Moon was once more
+renewed. After some time this process was repeated.
+Thus man's ancestor lived on the Moon
+in alternating conditions of clearer and duller consciousness;
+and the alternation was accompanied by
+a change of his being in a material respect. From
+time to time he laid aside his Moon-body and resumed
+it later. Seen physically, great variety appears
+in the kingdoms of the Moon above mentioned.
+The mineral-plants, plant-animals and animal-men
+are differentiated into groups. This will be understood
+when it is borne in mind that as a result of
+certain organisms having been left behind at each
+of the earlier stages of evolution, forms possessing
+most varied qualities took physical shape. There
+are formations still retaining the qualities of the
+early Saturn period, others showing those of the
+middle period and again others of the closing period
+of Saturn. A similar statement is true of all the
+stages of the Sun evolution.
+</p>
+
+<p>
+As organisms belonging to the evolving planet are
+left behind, so is it also with certain beings connected
+with that evolution. Through the progress of evolution
+up to the Moon period, different grades of
+<pb n='164'/><anchor id='Pg164'/>
+such beings have already arisen. There are the
+Sons of Personality who not even on the Sun have
+attained their human stage; but there are also others
+who then caught up with evolving humanity. A
+number of the Sons of Fire, who should have attained
+humanity on the Sun, fell behind. Now, just
+as during the Sun evolution certain of the Sons of
+Personality withdrew from the Sun and caused the
+reappearance of Saturn as a separate body, so it
+also happens that in the course of the Moon evolution
+the beings described above separate and form
+individual celestial bodies. So far we have mentioned
+only the separation into Sun and Moon; but
+for the reasons already given, other world-organisms
+detached themselves from the Moon-body,
+which made its appearance after the great interval
+between the Sun and Moon.
+</p>
+
+<p>
+After a certain time we have a system of cosmic
+bodies the most advanced of which, as can easily
+be seen, must be called the New Sun. And just such
+a bond of attraction as was described above for the
+evolution as existing between the backward Saturn
+kingdom and the Sons of Personality on the new
+Saturn, is formed between each of these bodies and
+the corresponding Moon-beings. It would take us
+much too far to follow up in detail all the celestial
+bodies that come into existence. It must suffice to
+have pointed out the reason why a succession of
+them arises by degrees from the undivided world-organism
+which appears as Saturn at the beginning
+of human evolution.
+</p>
+
+<pb n='165'/><anchor id='Pg165'/>
+
+<p>
+After the intervention of the Lords of Form, on
+the Moon, evolution proceeds for a while in the manner
+described. At the end of this time there is again
+a pause. While it lasts, the coarser portions of
+the three Moon kingdoms are in a sort of resting
+state, but the finer parts, in particular the human
+astral body, extricate themselves from those coarser
+organisms. They reach a condition in which the
+higher forces of exalted Sun-beings are able to act
+upon them very powerfully. After the interval of
+rest they again interpenetrate those parts of man's
+being which are composed of the coarser substances.
+Because they received such powerful forces during
+the pause&mdash;in a free state&mdash;they are able to make
+those coarser substances ripe for the influence, after
+a certain time, of the Sons of Personality and the
+Sons of Fire, who have progressed normally.
+</p>
+
+<p>
+In the meantime these Sons of Personality have
+raised themselves to a level upon which they possess
+the <q>consciousness of inspiration.</q> Here they are
+not only able&mdash;as was the case with clairvoyant picture-consciousness&mdash;to
+observe the inner state of
+other beings in images, but to apprehend the inner
+nature itself of those beings, as though in a spiritual
+tone-language. But the Sons of Fire have risen to
+that height of consciousness possessed on the Sun by
+the Sons of Personality. Thus both kinds of spirits
+are able to influence the now more developed life
+of the human being. The Sons of Personality act
+on the astral body, the Sons of Fire on the etheric
+body of this human being. The astral body thereby
+<pb n='166'/><anchor id='Pg166'/>
+acquires the character of personality. It now not
+only experiences pleasure and pain, but relates them
+to itself. It has not arrived at a complete ego-consciousness,
+that says to itself, <q>I am here</q>; but it
+feels itself upheld and protected by other beings in
+its environment. When looking, as it were, up to
+these, it is able to say, <q>This, my environment, keeps
+me alive.</q>
+</p>
+
+<p>
+The Sons of Fire now work upon the etheric body.
+Under their influence the movement of forces in that
+body becomes more and more an inner function of
+life. What then results finds physical expression in
+a circulation of fluids and in phenomena of growth.
+The gaseous substances have become condensed into
+liquid substances; we may speak of a kind of nutritive
+process, in the sense that what is received from
+without becomes transformed and elaborated within.
+Perhaps if we think of something intermediate
+between nutrition and respiration in the present
+meaning of the terms, we may get an idea of what
+then happened in this respect. The nutritive matter
+was drawn from the animal-plant kingdom by the
+human being. We must think of those animal-plants
+as floating or swimming&mdash;or even lightly attached in
+an element surrounding them, as the lower animals
+of the present time live in water, or land animals in
+air. Yet the element is neither water nor air in the
+present sense, but something midway between the
+two, a kind of thick vapour in which most heterogeneous
+substances move hither and thither, as
+though dissolved in currents flowing in all directions.
+</p>
+
+<pb n='167'/><anchor id='Pg167'/>
+
+<p>
+The animal-plants appear only as condensed regular
+forms of this element, often differing little physically
+from their environment. The process of
+respiration exists alongside of the process of nutrition.
+It is not as it is upon the earth, but like a
+drawing in and a streaming out of heat. To clairvoyant
+observation it is as though during those processes,
+organs opened and closed, through which a
+warming current passed in and out, and through
+which airy and watery substances were also carried
+in and out. And since man's nature at this stage
+of evolution already possesses an astral body,
+respiration and nutrition are accompanied by feelings,
+so that a sort of pleasure ensues when materials
+which promote the upbuilding of man's nature
+are taken in from without. Aversion is caused if injurious
+substances flow in, or even if they merely
+approach.
+</p>
+
+<p>
+Just as during the Moon evolution the respiratory
+and the nutritive processes were closely connected,
+as has been described, so was the process of
+perception in close connection with reproduction.
+No immediate effect was produced on any of the
+senses by the things and beings in the environment
+of Moon humanity. Perception was, on the contrary,
+of such a nature that the presence of things
+and beings called up pictures in the dull, dreamy
+consciousness. These pictures were much more
+closely connected with the real nature of the environment
+than the present sense-perceptions, which record
+<pb n='168'/><anchor id='Pg168'/>
+in colour, sounds, smell etc., so to speak, only
+the outside of things and beings.
+</p>
+
+<p>
+In order to get a clearer idea of the human consciousness
+on the Moon, let us imagine human beings
+immersed in the vaporous environment described
+above. Most varied processes take place in
+this vapour-element. Materials unite, substances
+break asunder one from the other; some parts become
+condensed, others rarified. All this happens
+in such a way that human beings do not see or hear
+anything of it directly, but it calls up pictures in
+their consciousness. These may be compared with
+the images of our present dream-consciousness, as
+for instance when an object falls to the ground, and
+a sleeping man does not discern what has really
+happened but perceives it in the form of a picture;
+let us say he thinks that a shot has been fired. However,
+the pictures in the Moon-consciousness are not
+arbitrary, as is the case with such dream-pictures;
+although they are symbols, not representations, yet
+they correspond with outer events. A definite outer
+event can call up only one definite picture. The
+Moon-being is therefore in a position to regulate
+his conduct by means of these pictures, as present-day
+man does by means of his perceptions. We must
+nevertheless be careful to notice that conduct, regulated
+by perception, is governed by choice whereas
+action, under the influence of the pictures we have
+described, takes place as if prompted by some dim
+instinct.
+</p>
+
+<p>
+It is by no means as though only outer physical
+<pb n='169'/><anchor id='Pg169'/>
+processes become perceptible through this picture-consciousness,
+but it is through the pictures that the
+spiritual beings, who rule behind the physical facts
+together with their activities, become likewise perceptible.
+Thus the Lords of Personality become visible,
+so to speak, in the phenomena of the animal-plant
+kingdom; the Sons of Fire appear behind and
+in the mineral-plant beings; and the Sons of Life
+appear as beings whom man is able to imagine unconnected
+with anything physical,&mdash;whom he sees, as
+it were, as etheric-psychic organisms.
+</p>
+
+<p>
+Though these pictures of the Moon-consciousness
+were not representations, only symbols of outer
+things, they nevertheless had a much more important
+effect on the inner nature of man than the
+images now caused by perception. They were able
+to set the whole inner being into motion and activity.
+The inner processes were moulded in conformity
+with them. They were genuine formative forces.
+Man's being became what those formative forces
+made it; it became, to a certain extent, a representation
+of the events of its consciousness.
+</p>
+
+<p>
+The further evolution progresses in this manner,
+the more it results in a deeply incisive change in
+man's being. The power issuing from the pictures
+in the consciousness gradually becomes unable to
+extend over the whole human bodily frame, which
+divides into two parts, or two natures. Members
+are formed subject to the shaping influence of the
+picture-consciousness, and they become to a great
+extent a copy of that life of imagination in the way
+<pb n='170'/><anchor id='Pg170'/>
+just described. Other organs escape such an influence.
+They are, as it were, too dense, too much
+determined by other laws, to conform themselves
+to the picture-consciousness. These organs withdraw
+from the human influence; but they come under
+another, that of the exalted Sun-beings themselves.
+A period of rest, however, is first seen to precede
+this stage of evolution. During this pause, the Sun-Spirits
+are gathering force to influence the Moon-beings
+under quite new circumstances.
+</p>
+
+<p>
+After this term of rest, man's being is distinctly
+divided into two natures. One of these is withdrawn
+from the independent action of the picture-consciousness;
+it assumes a more definite form, and
+comes under the influence of forces which, though
+issuing from the Moon body, are only called forth
+there through the influence of the Sun-beings. This
+part of the human being shares more and more in
+the life which is stimulated by the Sun: the other
+part rises, like a kind of head, out of the first one. It
+is flexible, can move itself, and takes shape in conformity
+with the life of dull human consciousness.
+Yet the two parts are closely connected with each
+other; they send one another their vital fluids, and
+members extend from one into the other.
+</p>
+
+<p>
+An important harmony is now attained by the
+working out, during the time in which all this happened,
+of such a relation between the Sun and Moon
+as is in keeping with the aim of this evolution. It
+has already been intimated in a former passage how
+the advancing beings throughout their stages of evolution,
+<pb n='171'/><anchor id='Pg171'/>
+shape their celestial bodies from out the general
+cosmic mass. They emanate, as it were, the
+forces which govern the aggregation of the substances.
+The Sun and Moon have thus separated
+from each other, as was necessary for the preparation
+of the right abodes for their respective beings.
+But this regulation of material and its forces by
+the spirit is carried very much farther. The beings
+themselves condition as well, certain movements of
+the heavenly bodies, and the definite revolutions of
+them around each other. In consequence, those bodies
+occupy changing positions with regard to each
+other. And if the position or situation of one body
+relative to another is altered, the effects of their respective
+inhabitants upon each other also change.
+So it is with the Sun and Moon. Through the
+movement of the Moon around the Sun, which by
+this time had come about, the human beings come
+alternately at one time more into the sphere of the
+Sun's influence, at another they are turned away
+from it and are then thrown back more on their own
+resources. The movement is a consequence of the
+<q>fall</q> of certain Moon-beings, as already described,
+and of the settlement of the conflict which was thereby
+brought about. It is the physical expression of
+the new relation of spiritual forces created by this
+falling away. As a consequence of the rotation
+of the one sphere round the other the beings
+inhabiting these heavenly bodies experience the alternating
+conditions of consciousness above described.
+We may put it thus, that the Moon alternately
+<pb n='172'/><anchor id='Pg172'/>
+turns its life toward the Sun and away from
+it. There is a Sun time and a planetary time and
+during this latter, the Moon-beings develop on the
+side of the Moon which is turned away from the Sun.
+</p>
+
+<p>
+It is true however, that so far as the Moon is concerned,
+in addition to the movement of the celestial
+bodies, still something else must be considered.
+That is to say, clairvoyant consciousness, on looking
+back, can plainly see the Moon-beings wandering
+around their own planet, at quite regular periods
+of time. Thus at certain times they seek localities
+where they can give themselves up to the Sun influence;
+at other periods they wander to places where
+they are not subject to that influence, and where they
+can, as it were, reflect upon their own being.
+</p>
+
+<p>
+In order to complete the picture of these events,
+we must further notice that the Sons of Life attain
+their human stage during this period. Man's senses,
+the beginnings of which already existed on Saturn,
+cannot even yet, on the Moon, be used for his own
+perception of external objects. But at the Moon
+stage those senses become the instruments of the
+Sons of Life, who make use of them in order to perceive
+through them. These senses, belonging to the
+physical human body, enter thereby into reciprocal
+relations with the Sons of Life, by whom they are
+not only used but improved.
+</p>
+
+<p>
+Through the changing relations of the Sun, there
+appears now in the human being himself, as has been
+already indicated, a change in the conditions of life.
+Things so shape themselves that when the human
+<pb n='173'/><anchor id='Pg173'/>
+being is dominated by the Sun influence, he devotes
+himself more to the Sun life and its phenomena than
+to himself. At such times he feels the greatness and
+glory of the universe; he, so to speak, absorbs them.
+Those very exalted beings who dwell on the Sun then
+influence the Moon, which again influences human
+beings. This influence, however, does not extend to
+the whole of man, but chiefly to those parts which
+have thrown off the influence of their own picture-consciousness.
+It is then that especially the physical
+and the etheric bodies attain a definite size and
+form. On the other hand, the phenomena of consciousness
+retire into the background. But when the
+human being is turned away from the Sun, it is occupied
+with its own nature; an inner activity begins,
+especially in the astral body while the outer form,
+on the contrary, becomes more insignificant, and
+less perfect in form.
+</p>
+
+<p>
+Thus during the Moon evolution there are two
+states of consciousness to be clearly distinguished,
+alternating with each other; duller during the Sun
+period and clearer during the time when life is left
+more to its own resources. The first state though
+duller, is on the other hand more unselfish; man then
+lives a life more devoted to the outer world, to the
+universe. It is an alternation of states of consciousness,
+which on one hand may be compared with the
+alternation of sleeping and waking in present day
+humanity, as well as with his life between birth and
+death, on the other hand with the more spiritual
+existence between death and a new birth. The
+<pb n='174'/><anchor id='Pg174'/>
+awakening on the Moon, when the Sun period gradually
+ceases, might be described as something intermediate
+between the awakening of contemporary
+man each morning, and his being born. And in the
+same way the gradual dulling of consciousness at the
+approach of the Sun period resembles a condition
+midway between falling asleep and dying. For on the
+old Moon there was not yet such a consciousness of
+birth and death as man now possesses. Man gave
+himself up to the enjoyment of the universe in a kind
+of Sun life. During this period he was carried beyond
+his own life; he lived more spiritually. We
+can only attempt an approximate description, by
+way of comparison, of what man experienced during
+such times. He felt as though the forces of the universe
+were streaming into him, pulsing through him.
+He felt as though intoxicated with the harmonies of
+the universe which he thus experienced.
+</p>
+
+<p>
+As such times his astral body was as though set
+free from the physical body; also part of the etheric
+body went with it out of the physical body. This
+organism, consisting of the astral and etheric bodies,
+was like a delicate, wonderful musical instrument,
+from the strings of which the mysteries of the universe
+reverberated. And the members of that part
+of the human being on which consciousness had but
+slight influence were shaped in accordance with the
+harmonies of the universe. For the Sun-beings
+worked in those harmonies. Thus this part of man
+was given its form by the spiritual sounds of the
+universe; and at the same time the alternation between
+<pb n='175'/><anchor id='Pg175'/>
+the clearer state of consciousness during the
+Sun period, and the duller one, was not so abrupt
+as was that between the waking state and that of absolutely
+dreamless sleep in contemporary man. The
+picture-consciousness was not so clear as the present
+waking consciousness; but on the other hand, the
+other consciousness was not so dull as the dreamless
+sleep of the present day.
+</p>
+
+<p>
+Thus the human being had a conception, even
+though dim, of the play of the cosmic harmonies in
+his physical body and in that part of his etheric
+body which had remained united with the physical
+body. During the time when, so to speak, the Sun
+did not shine on humanity, the picture-concepts replaced
+these harmonies in man's consciousness.
+There was then a revival particularly of those parts
+of the physical and etheric bodies which were under
+the immediate power of consciousness. On the other
+hand, other parts of the human being, now not exposed
+to the formative forces streaming from the
+Sun, underwent a kind of hardening and drying up
+process. When the Sun period again drew near, the
+old bodies decayed; they fell away from the human
+being, and as though from the grave of his old bodily
+form, the rejuvenated human being appeared, who
+even in this new form, was still uncomely.
+</p>
+
+<p>
+A renewal of the life-process had taken place. By
+the operation of the Sun-beings and their harmonies,
+the new-born body shaped itself again in its perfection,
+and the process described above was repeated.
+Man felt that renewal as if it were the putting on of
+<pb n='176'/><anchor id='Pg176'/>
+new garments. The kernel of his being had not
+passed through an actual birth or death; it had only
+passed from a spiritual tone-consciousness, in which
+it was given over to the outer world, to one of a more
+inner nature. It had sloughed off its skin. The old
+body had become useless; it was thrown off and renewed.
+This then more clearly describes what has
+been characterized above as a kind of reproduction,
+and which as has been said, is closely connected with
+perception. Man's being has brought forth his likeness
+with respect to certain parts of the physical and
+etheric bodies. However a being totally different
+from the parent being does not come into existence,
+but the kernel of the parent-being passes over into
+the offspring. No new being arises, but the same one
+in a new form.
+</p>
+
+<p>
+Thus the Moon human being experiences a change
+of consciousness. When the Sun period draws near,
+his pictured images become dimmer and dimmer, and
+blissful devotion takes possession of him; the harmonies
+of the universe resound in his peaceful inner
+being. Toward the end of this time the images of
+the astral body begin to be animated; he begins to
+be more conscious of himself and able to experience
+sensation. Man experiences something like an awakening
+from the bliss and tranquility in which he was
+wrapped during the sun period.
+</p>
+
+<p>
+At the same time another important experience
+begins. With this new clearing up of the picture-consciousness
+the human being sees himself as
+<pb n='177'/><anchor id='Pg177'/>
+though enveloped in a cloud, which has descended
+upon him like a being from the cosmos.
+</p>
+
+<p>
+And he feels that being as something belonging to
+him, as a completion of his own nature; he feels it as
+that which gives him existence, as his <q>ego.</q> That
+being is one of the Sons of Life. Man feels toward
+him somewhat like this: <q>I have lived in this being,
+even when I was given up to the glory of the
+universe in the Sun period,&mdash;only then he was not
+visible to me; now he is.</q> And it is also this Son of
+Life from whom proceeds the force which, during
+the Sunless period, acts upon the body of man. Then
+when the Sun period again approaches, man feels as
+though he himself became one with the Son of Life.
+Even if man does not see him, he nevertheless feels
+closely united with him.
+</p>
+
+<p>
+Now the connection with the Sons of Life was such
+that not every individual human being had a Son
+of Life to himself, but an entire group of people felt
+such a being belonging to them. Thus people on the
+Moon lived segregated into groups, and each group
+felt in one of the Sons of Life its common <q>group-ego.</q>
+The etheric body of each particular group had
+a specific form, in this way these groups differed
+from each other. But as the physical bodies shaped
+themselves in conformity with the etheric bodies, the
+differences of the latter were also stamped upon the
+former; and the individual groups of human beings
+appeared as so many species of people. As the Sons
+of Life looked down on the human groups belonging
+to them, they saw themselves to a certain extent reproduced
+<pb n='178'/><anchor id='Pg178'/>
+in manifold individual human beings. And
+therein they felt their own egohood. They, so to
+speak, mirrored themselves in man. This was indeed
+the mission of the human senses at that time.
+It has already been shown that the senses did not as
+yet transmit objective perceptions. But they reflected
+the nature of the Sons of Life. What those
+Sons of Life perceived through reflection, gave them
+their <q>ego-consciousness.</q> What was aroused in
+the human astral body by this reflection was the dull
+dim pictures of the Moon-consciousness. By thus
+acting conjointly and reciprocally with the Sons of
+Life, the human beings laid the foundations of the
+nervous system within their physical bodies. The
+nerves appear, one might say, as continuations of
+the senses, directed inwardly into the human body.
+</p>
+
+<p>
+It is evident, from this description, in what manner
+the three kinds of Spirits, those of Personality,
+of Fire, and of Life, act upon Moon-humanity. If
+we look back upon the most important, namely the
+middle period of the Moon evolution, we may say
+that the Sons of Personality are at that time implanting
+in the human astral body independence and
+the character of personality. It is owing to this fact
+that man can turn his attention inwards and work
+upon himself during those times when the Sun is not
+shining upon him.
+</p>
+
+<p>
+The Sons of Fire act upon the etheric body in
+so far as the independent formation of the human
+being becomes imprinted upon it. Through their
+means it comes to pass that human beings are again
+<pb n='179'/><anchor id='Pg179'/>
+conscious of themselves, as such, every time the body
+is renewed. Thus a kind of memory is bestowed on
+the etheric body through the Sons of Fire.
+</p>
+
+<p>
+The Sons of Life act on the physical body in such
+a way that it is able to become the expression of the
+astral body which has now become independent.
+They thus make it possible for the physical body to
+become a physiognomic copy of its astral body. On
+the other hand, higher spiritual beings, in particular
+the Lords of Form and of Motion, reach down into
+the physical and etheric bodies, as far as these are
+developing during the Sun periods, regardless of
+the independent astral body. Their intervention
+comes from the Sun, in the manner described above.
+</p>
+
+<p>
+Under the influence of such facts, the human being
+gradually matures to a point where it can develop
+within itself the germ of the Spirit-Self just
+as during the second half of the Saturn evolution it
+developed the germ of the Spirit-Man and on the
+Sun that of the Life-Spirit. Thereby all the Moon
+conditions are changed. Human beings have not
+only become more noble and refined through successive
+transformations and renewals, but they have
+also gained in power. For this reason the picture-consciousness
+was more and more maintained during
+the Sun periods. It also gained influence in the
+formation of the physical and etheric bodies, which
+hitherto had been formed entirely by the action of
+the Sun-beings.
+</p>
+
+<p>
+What took place on the Moon through human beings
+and the Spirits connected with them became
+<pb n='180'/><anchor id='Pg180'/>
+more and more like that which had formerly been
+effected by the Sun with its higher beings. The consequence
+was that those Sun-beings were able
+more and more to concentrate their forces on their
+own evolution. By this means the Moon became,
+after a time, mature enough to be
+again re-united with the Sun. To spiritual
+vision, these occurrences take place as follows:
+The <q>rebellious Moon-beings</q> had been gradually
+overcome by the Sun-beings and compelled to
+submit to them in such a manner, that their activities
+became a part of and subordinate to the activities
+of the Sun-beings. It is true that this happened
+only after the lapse of long ages during which the
+Moon periods had become shorter and shorter, and
+the Sun periods longer and longer. Now there again
+comes an evolution during which the Sun and Moon
+form one world-organism. By this time the physical
+human body has become quite etheric.
+</p>
+
+<p>
+When it is said that the physical body has become
+etheric, it must not be imagined that under
+such circumstances there is no existing physical
+body. What was formed as a physical body during
+the Saturn, Sun, and Moon periods, still exists. It
+is important to recognize the physical element even
+where it is not externally and physically manifested.
+It may also be present in such a way that it shows
+outwardly an etheric or even an astral form. We
+must distinguish between the outward appearance
+and the inner law. What is physical may become
+etheric and astral, at the same time retain in itself
+<pb n='181'/><anchor id='Pg181'/>
+the physical law. That is the case when the physical
+body of man has attained a certain degree of
+perfection on the Moon. It becomes etheric in form.
+</p>
+
+<p>
+But when clairvoyant observation, which can perceive
+such things, is directed toward an etheric body
+of this kind, that body is seen to be ruled by physical,
+not etheric, laws. The physical element has in
+this case been taken into the etheric world, there to
+rest and to be nurtured as though in a mother's tender
+care. Later it again emerges in a physical form,
+but at a higher stage. If Moon-humanity had kept its
+physical body in its coarse physical form, the Moon
+would never have been able to unite itself with the
+Sun. By accepting the etheric form, the physical
+body becomes more closely related to the etheric
+body, and by this means can again be more closely
+interpenetrated with those parts of the etheric and
+astral bodies which had been forced to withdraw
+from it during the Sun periods of the Moon evolution.
+Man, who appeared as a being with a two-fold
+nature during the separation of Sun and Moon, again
+becomes an undivided being. The physical becomes
+more psychic. Therefore the psychic also becomes
+more closely connected with the physical.
+</p>
+
+<p>
+Now the Sun-Spirits, into whose immediate sphere
+this undivided human being has entered, are
+able to act upon it in quite a different manner from
+their previous influence from without on the Moon.
+Man is now in a more psycho-spiritual environment.
+Owing to this, the Lords of Wisdom are able to effect
+something momentous. They imbue and inspire him
+<pb n='182'/><anchor id='Pg182'/>
+with wisdom. He thereby becomes in a certain sense
+an independent soul. And to the influence of these
+beings is added that of the Lords of Motion. They
+act principally on the astral body, so that under
+their influence it produces psychic activity, and an
+etheric body filled with wisdom. The latter is the
+foundation of that which has been described above
+as the rational or intellectual soul in contemporary
+man, whereas the astral body, inspired by the Lords
+of Motion, is the germ of the sentient soul. And because
+all this is effected in man's being in his
+progressed condition of independence, these germs
+of the rational and sentient soul appear as the expression
+of the Spirit-Self. In this connection the
+mistake must not be made of thinking that at this
+period of evolution the Spirit-Self was something
+separate from the intellectual and sentient souls.
+The latter are only the expression of the Spirit-Self,
+which signifies their higher unity and harmony.
+</p>
+
+<p>
+It is especially significant that the Lords of Wisdom
+intervene at this period in the manner described.
+For they do this not only with regard to
+humanity but also for the benefit of the other kingdoms
+which have been elaborated on the Moon.
+Upon the reunion of Sun and Moon these lower kingdoms
+are drawn into the Sun sphere. Everything in
+them which was physical becomes etheric. There are,
+therefore, minela-plants and plant-animals now in
+the Sun, just as there is humanity there. But those
+other creatures are still endowed with their own
+laws of being. They therefore feel like strangers in
+<pb n='183'/><anchor id='Pg183'/>
+their environment. They came upon the scene with
+a nature but little in harmony with their surroundings.
+But as they have become etheric, the activity
+of the Lords of Wisdom may also extend to them.
+Everything which has come from the Moon into the
+Sun now becomes pervaded with the forces of the
+Lords of Wisdom. Hence what is developed out
+of the Sun-Moon organism during this period of
+evolution may be called in occult science the <q>Cosmos
+of Wisdom.</q>
+</p>
+
+<p>
+When, therefore, after an interval of rest, our
+Earth system appears as the successor of this Cosmos
+of Wisdom, all the beings newly emerging on the
+earth, developing out of their Moon-germs, prove to
+be filled with wisdom. And this is the reason why
+earthly man when contemplating the things around
+him, is able to discover the wisdom concealed in
+their inner nature. The wisdom in each leaf of a
+plant, in every bone in animal and man, in the marvelous
+structure of the brain and heart, fills us
+with admiration. If man requires wisdom to understand
+things, and therefore gathers wisdom from
+them, this shows that there is wisdom in the things
+themselves. For however much man might have
+striven to understand things by means of wise perceptions,
+he could not draw wisdom from them unless
+it had first been put into them. He who tries by
+means of wisdom to understand things, assuming at
+the same time that wisdom had not first been concealed
+within them, may just as reasonably believe
+that he can empty water out of a glass into
+<pb n='184'/><anchor id='Pg184'/>
+which it has not first been poured. As will be shown
+later in this book, the Earth is the <q>old Moon</q> risen
+again. And it appears as an organism full of wisdom,
+because it was permeated by the Lords of
+Wisdom and their forces during the epoch that has
+been described.
+</p>
+
+<p>
+It will easily be understood that this description
+of the Moon condition could take account only of
+certain temporary forms of evolution. It was necessary
+to pause at certain things in the progress of
+events, and single them out for delineation. It is
+true that this kind of description gives only isolated
+pictures, and it may be deplored for this reason,
+that in the foregoing account the evolutionary
+scheme was not brought down to a system of precise
+and definite concepts. But in the face of such
+an objection it may be well to point out that the
+description was intentionally given in less clearly
+defined outlines. For it is not of so much consequence
+here to give speculative ideas and to construct
+theories as to represent what really passes
+before the spiritual eyes of clairvoyant consciousness,
+when looking back upon these events. With
+regard to the Moon evolution this cannot be done
+in such sharp and definite outlines as are characteristic
+of earthly perceptions. In the Moon period
+we are mainly concerned with variable, changing impressions,
+with shifting, moving pictures and their
+transitory stages. We have, moreover, to bear in
+mind that we are contemplating an evolution continuing
+through long, long periods of time, and that
+<pb n='185'/><anchor id='Pg185'/>
+out of all that presents itself, it is possible to seize
+upon only momentary pictures and fix them for delineation.
+</p>
+
+<p>
+The Moon period actually reached its highest
+point at the time when the astral body, implanted
+in man, had brought him so far along the evolutionary
+path that his physical body afforded the
+Sons of Life the possibility of attaining their human
+stage. Man had then attained all that this epoch
+could give him for himself, for his inner nature on
+the upward path. The following, or second half
+of the Moon evolution may therefore be termed
+the <q>ebb-tide,</q> or wane. But even during this
+ebb-tide one sees a most important thing taking
+place with regard to man's environment, and even
+with regard to himself. It is now that wisdom is
+implanted in the Sun-Moon body. It has been shown
+that during the ebb-tide the germs of the intellectual
+and sentient souls are implanted. But the development
+of these, as well as of the consciousness-soul
+and with it the birth of the <q>Ego</q>&mdash;the free self consciousness&mdash;does
+not ensue until the Earth period.
+</p>
+
+<p>
+At the Moon stage the intellectual- and sentient-souls
+have as yet no appearance of being used by
+human beings as a means of expression; they
+appear rather as instruments of those Sons
+of Life who belong to humanity. Were we
+to describe the feeling of the human dweller on
+the Moon in this respect, we should have to say that
+he experiences the following: <q>The Son of Life
+lives in and through me; he surveys through me the
+<pb n='186'/><anchor id='Pg186'/>
+environment of the Moon; in me he reflects upon the
+things and beings of that environment.</q> The Moon
+human being feels himself overshadowed by the Son
+of Life, and looks upon himself as the instrument of
+that higher being. During the time of the separation
+of Sun and Moon he felt a greater measure of
+independence when the Sun was turned away from
+him; but at the same time he also felt as though the
+ego belonging to him, which had disappeared from
+the picture-consciousness during the Sun period,
+now became visible. It was, for Moon-humanity,
+what may be described as a change in the states of
+consciousness, so that the Moon-being had this feeling:
+<q>In the Sun period my ego wafts me away
+into higher regions, into the presence of exalted beings,
+and when the Sun disappears it descends with
+me into lower worlds.</q>
+</p>
+
+<p>
+The actual Moon evolution was preceded by a
+preparatory stage. In a certain way the Saturn and
+Sun evolutions were recapitulated. Now, after the
+reunion of Sun and Moon, during what we have
+termed the ebb-tide, two epochs may be distinguished
+one from the other. In the course of these,
+even physical condensation occurs to a certain degree.
+Therefore psycho-spiritual conditions of the
+Sun-Moon organism alternate with others of a more
+physical nature. In such physical epochs human
+beings and those of the lower kingdoms appear as
+though they were preparing, in stiff not yet self-reliant
+forms, the type of what they were to
+become in a more independent manner during the
+<pb n='187'/><anchor id='Pg187'/>
+Earth period. We may therefore speak of two preparatory
+epochs in the Moon evolution, and of two
+others during the ebb-tide. In occult science such
+epochs may be termed cycles.<note place='foot'>In current
+theosophical literature they are called "rounds."
+Yet, if we bear in mind the more graphic description already
+given, we shall guard against a too schematic concept of such
+matters.</note> In that period which
+follows the two preparatory epochs, and precedes
+those of the ebb-tide&mdash;that is to say, during the time
+of the separation of the Moon&mdash;three epochs can
+again be distinguished. The middle period is the
+time when the Sons of Life reached the human level.
+It is preceded by a period in which all conditions
+lead up to that crowning event; and it is followed
+by one which may be called a time of adaptation and
+of perfecting the new creations.
+</p>
+
+<p>
+In this way the middle period of the Moon evolution
+is again divided into three epochs, which, with
+the two preparatory periods and the two during
+the ebb-tide make up seven Moon cycles, or rounds.
+It may therefore be said that the whole Moon evolution
+passes through seven cycles, or rounds.
+Between them are intervals of rest, which
+have been mentioned repeatedly in the above description.
+Yet we can approach a true concept of
+these facts only if we do not think of the changes
+between the periods of activity and those of rest,
+as sudden ones. For instance, the Sun-beings little
+by little withdraw their activity from the Moon. A
+time begins for them which, viewed from without,
+appears to be their resting period, whereas in reality
+<pb n='188'/><anchor id='Pg188'/>
+an intense, independent activity still continues
+on the Moon itself. Thus the active period of
+one kind of being repeatedly extends into the resting
+time of another. If we take account of such
+things we may speak of a rhythmic ascent and
+descent of forces in cycles. Indeed, similar
+divisions are to be recognized even within the
+seven Moon cycles mentioned. We may then call
+the whole Moon evolution one great cycle,
+and the seven divisions, or rounds, within it,
+<q>small</q> cycles; and again, the separate parts of
+these, <q>smaller</q> cycles. This systematic arrangement
+into seven times seven divisions is also noticeable
+in the Sun evolution and can be indicated during
+the Saturn period. Yet we must bear in mind
+that the boundaries between the divisions are somewhat
+obliterated even in the Sun, and still more so
+in Saturn. These boundaries become more and more
+defined the nearer evolution advances to the Earth
+period.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+At the close of the Moon evolution, which has
+been sketched in the foregoing pages, all the beings
+and forces connected with it enter upon a more spiritual
+form of existence. This is on quite a different
+plane from that of the Moon period, and also from
+that of the Earth evolution which follows. A being
+possessed of faculties so highly developed as to enable
+him to perceive all the details of the Moon
+and Earth evolutions need not necessarily be able
+to see what happens during the interval between the
+<pb n='189'/><anchor id='Pg189'/>
+two periods. For one possessing such vision, beings
+and forces would, at the end of the Moon period,
+disappear, as it were, into nothingness; and after
+an interval they would issue forth again from the
+dusky twilight of the cosmic depths. Only a being
+endowed with considerably higher faculties would
+be capable of following up the spiritual events which
+take place during this interval.
+</p>
+
+<p>
+When this interval is over, the beings who took
+part in the evolutionary processes on Saturn, Sun,
+and Moon reappear endowed with new faculties.
+Beings of a higher order than man have, by their
+former achievements, won the power of bringing
+man's evolution forward to a point at which he
+would be able to unfold in himself, during the Earth
+period, a form of consciousness which stands a step
+higher than the picture-consciousness he had possessed
+during the Moon period. But man must first
+be prepared to receive this gift.
+</p>
+
+<p>
+During the Saturn, Sun, and Moon evolutions, he
+incorporated within his being the physical, etheric,
+and astral bodies. But those bodies were only endowed
+with such faculties and powers as enabled
+them to have a picture-consciousness; the organs
+and forms by means of which they could attain to
+a cognizance of a world of outer sense-objects, such
+as is requisite for the Earth stage, were still wanting.
+Just as the new plant unfolds only what is concealed
+in the seed originating from the old plant, so do the
+three principles of man's nature appear, at the beginning
+of the new stage of evolution, with such
+<pb n='190'/><anchor id='Pg190'/>
+forms and organs as will enable them to develop
+only a picture-consciousness. It is necessary first to
+prepare them for the unfolding of a higher state
+of consciousness.
+</p>
+
+<p>
+This takes place in three preliminary stages. During
+the first, the physical body is raised to a level
+at which it becomes able to undergo the necessary
+remodeling which is to serve as a basis for consciousness
+of outer objects. This is one of the preliminary
+stages of the actual earth evolution, and
+may be called a recapitulation of the Saturn period
+on a higher level. For during this period, as during
+the Saturn period, higher beings are working only
+on the physical body. When the latter has progressed
+far enough in its evolution, all beings must
+first again pass into a higher form of existence before
+the etheric body can also progress. The physical
+body must, as it were, be recast, in order to be
+able, in its remodeled state, to receive the more highly
+constituted etheric body. After this interval devoted
+to a higher form of existence, a kind of recapitulation
+of the Sun evolution on a higher level,
+occurs for the purpose of shaping the etheric body.
+And after another interval, a similar thing occurs
+for the astral body, by means of a recapitulation of
+the Moon evolution.
+</p>
+
+<p>
+Let us now turn our attention to the evolutionary
+processes taking place after the close of the third
+recapitulation described. All beings and forces
+have passed again into a state of spiritualization.
+During that state they ascended into higher worlds.
+<pb n='191'/><anchor id='Pg191'/>
+The lowest of the worlds, in which something of
+them is still to be perceived during this spiritualizing
+epoch, are the same in which contemporary man
+sojourns between death and a new birth. These are
+the regions of the spirit-world. Thence the beings
+and forces gradually descend again into lower
+worlds. Before the physical Earth evolution begins
+they have so far descended that their lowest manifestations
+are to be seen in the astral or psychic
+world.
+</p>
+
+<p>
+Everything human existing at that period is still
+in its astral form. In order to understand this condition
+of humanity, attention should be paid especially
+to the fact that though man has within him the
+physical, etheric and astral bodies, yet the physical
+and etheric bodies are not present in their own forms
+but in astral form. It is not physical form that
+makes the physical body physical, but the fact that
+it embodies physical laws, although possessing an
+astral form. It is a being in a psychic form with
+a physical law of existence. The etheric body is in
+a similar position.
+</p>
+
+<p>
+To spiritual vision the Earth at this stage of evolution
+appears at first as a heavenly body all soul
+and spirit, in which, therefore, even physical and life
+forces appear in a psychic form. In this world-organism
+everything which will subsequently be
+moulded into the creatures of the physical earth is
+contained in a germinal state. The globe is luminous;
+but its light is not yet such as could be seen by
+physical eyes, supposing even that they had then
+<pb n='192'/><anchor id='Pg192'/>
+existed. The globe shines only in psychic light to the
+opened vision of the seer.
+</p>
+
+<p>
+A process now takes place on this globe which
+may be designated <q>condensation.</q> The result of
+this is that after a time a fiery form appears in
+the midst of the psychic globe; this condition was
+similar to that of Saturn in its densest state. This
+fiery form is interpenetrated by the action of
+the various beings who are taking part in the
+evolution. The reciprocal action which is to be
+observed between those beings and the planetary
+body is like a rising out of and a diving
+into the earth's fiery globe. Hence the earth's
+globe is by no means a homogeneous substance, but
+has somewhat the character of an ensouled and spiritualized
+organism. The beings destined to become
+human on the earth in man's present form are as yet
+in a condition which renders them the least capable
+of sharing in the activity of plunging into the fiery
+globe. They remain almost entirely in the uncondensed
+environment. They are still living in the
+bosom of the higher spiritual beings. At this stage
+they come in contact with the fiery earth at only
+one point of their psychic form, and this causes one
+part of their astral form to be densified by the heat.
+Thus earth-life is enkindled in them. They therefore
+still belong to psycho-spiritual worlds with regard
+to the greater part of their nature, but by coming in
+contact with the earth's fire, vital heat plays around
+them.
+</p>
+
+<p>
+If we wish to draw a material, yet supersensible,
+<pb n='193'/><anchor id='Pg193'/>
+picture of these human beings in the very beginning
+of the earth's evolution, we must imagine a
+psychic ovoid, or egg, contained within the circumference
+of the earth, and enclosed on its lower surface,
+as an acorn is by its cup. The substance of
+the cup, however, consists solely of heat or fire. The
+process of being enveloped by heat not only causes
+the kindling of life in the human being, but a change
+appears simultaneously in the astral body. In this
+body becomes incorporated the first germ of what
+afterwards becomes the sentient-soul. We may
+therefore say that man at this stage of his existence
+consists of the sentient-soul, the astral body, the
+etheric body, and the physical body, which latter is
+formed out of fire. Those spiritual beings who participate
+in human existence surge through the astral
+body. Man feels himself bound to the earth body
+by the sentient-soul. He has therefore at this time
+a preponderating picture-consciousness, in which
+are manifested those spiritual beings in whose bosom
+he reposes; and the feeling of his own body seems
+to be merely a point within that consciousness. He
+looks down, so to speak, from the spiritual world
+upon earthly possession, which he feels belongs to
+him.
+</p>
+
+<p>
+Further and further the condensation of the earth
+now proceeds and at the same time the differentiation
+of the various parts of man, as has been described,
+becomes more and more defined. From a
+definite point of evolution onward, the earth is so
+far condensed that only part of it is fiery; another
+<pb n='194'/><anchor id='Pg194'/>
+part has assumed a substantial shape, which may
+be termed <q>gas</q> or <q>air.</q> A change also takes
+place now in man. He is not only brought into contact
+with the heat of the earth, but the air substance
+is incorporated in his fire-body. And as heat kindled
+life in him, the air playing around him creates
+an effect within him which may be called (spiritual)
+sound. His etheric body begins to resound. Simultaneously,
+a part of the astral body becomes separated
+from the remainder; this part is the germ
+of the intellectual-soul which appears later.
+</p>
+
+<p>
+In order to bring before our eyes what takes place
+in the human soul at this time, we must notice that
+the beings superior to man are surging through the
+airy-fiery body of the earth. In the fire-earth it is
+at first the Sons of Personality who are of importance
+to man, and when man is stirred into life by
+the heat of the earth his sentient soul says to itself,
+<q>These are the Sons of Personality.</q> In the same
+way the beings called <q>Archangels</q> earlier in this
+book (in accordance with Christian esotericism) appear
+in the air-sphere. It is their influences which
+man feels within him as sound, when the air plays
+around him. And the intellectual-soul then says to
+itself, <q>These are the Archangels.</q> Thus what man
+at this stage perceives, through his connection with
+the earth, is not as yet a collection of physical objects,
+but he lives in sensations of heat which rise
+up to him, and in sounds; in those heat currents and
+sound waves, however, he feels the Sons of Personality
+and the Archangels. It is true that he cannot
+<pb n='195'/><anchor id='Pg195'/>
+perceive those beings directly, only, as it were,
+through a veil of heat and sound. While these perceptions
+are penetrating from the earth into his soul,
+there continue to ascend and descend within it the
+images of those higher beings in whose tender care
+he feels himself to be.
+</p>
+
+<p>
+Now evolution takes a further step, which is once
+more expressed in condensation. Watery substance
+is incorporated into the Earth-body, so that now the
+latter consists of three parts,&mdash;igneous, aeriform,
+and aqueous. Before this happens, something of
+great importance takes place. An independent celestial
+body is split off from the fiery-aeriform
+earth; this new body becomes in its later development
+our present sun.<note place='foot'>In the next few pages, Sun and Moon are printed with
+capital letters when the <emph>old</emph> evolutions are referred to, but are
+printed <q>sun</q> and <q>moon</q> when the Earth period is
+indicated.&mdash;<hi rend='italic'>Translator</hi>.</note> Previously, earth and sun
+had formed one body. After the sun had been split
+off, the earth still has at first everything within it
+which is in and on the present moon. The separation
+of the sun takes place because higher beings
+could no longer carry on their own evolution as well
+as their task on Earth within this atmosphere, now
+densified to the consistency of water. They separate
+from the general mass of the Earth the only
+substances useful to them, and fare forth to make a
+new abode for themselves in the sun. They now influence
+the earth from the sun, from outside. Man,
+however, needs for his further evolution an environment
+<pb n='196'/><anchor id='Pg196'/>
+in which matter becomes still more condensed.
+</p>
+
+<p>
+With the incorporation of watery substance in the
+earth-body a change also takes place in man. Henceforth
+not only does fire stream into him and air
+play around him, but watery substance is incorporated
+into his physical body. At the same time
+his etheric part changes: that is, it is now perceived
+by man as a fine light-body. Previous to this, man
+had felt currents of heat rising up to him from the
+earth: he had felt air surrounding him through
+tones; now, the watery element also penetrates his
+fire-air body, and he sees its ebb and flow as the alternate
+flaring up and dimming of light. But a
+change has also taken place in his soul. To the
+germs of the sentient and intellectual souls is added
+that of the consciousness-soul. The <q>Angels</q> work
+in the element of water; they are also the real producers
+of light. It was as though they appeared
+to man in light.
+</p>
+
+<p>
+The higher beings who were previously in the
+Earth-planet itself, now influence it from the sun.
+On this account all effects produced on the earth are
+changed. The human being chained to earth would
+no longer be able to feel the influence of the sun-beings
+within him, if his soul were unceasingly
+turned toward the earth, from which his physical
+body is taken. A change now appears in the conditions
+of human consciousness. At certain times the
+sun-beings wrest the soul of man from his physical
+body, so that man is now alternately purely psychic,
+<pb n='197'/><anchor id='Pg197'/>
+in the bosom of the sun-beings, and, when united
+with the body, in a condition in which he receives
+earth influences. When in the physical body, heat
+currents stream up to him; a sea of air is sounding
+round him and water pours into and out of him.
+When man is out of his body the images of the higher
+beings in whose care he is, float through his soul.
+</p>
+
+<p>
+The earth passes through two periods at this stage
+of its evolution. During one of these it allows
+its substances to circulate around the human souls
+and clothe them with bodies; during the other, the
+souls have withdrawn from it, and only the
+bodies are left and the human beings are in
+a condition of sleep. It is speaking quite
+in conformity with facts to say that in those
+times of a remote past the earth passed through a
+day and a night time. (Expressed in terms of physical
+space this means that through the reciprocal action
+of the sun-beings and the earth-beings, the earth
+is brought into a movement in relation with the sun;
+thus there is brought about the alternation of day
+and night periods described above. The day period
+is when the surface of the earth, on which man is
+evolving, is turned toward the sun; the night period,
+the time when man leads a purely psychic existence,
+is when the earth's surface is turned away
+from the sun. Now it must not, of course, be imagined
+that in that far-off time the earth's motion
+around the sun was like its present motion. The
+conditions were still utterly different. But even at
+this early point it is helpful to realize that the motions
+<pb n='198'/><anchor id='Pg198'/>
+of the celestial bodies are a consequence of the
+mutual relations of the spiritual beings inhabiting
+them. Spiritual-psychic causes produce in the
+celestial bodies positions and motions which permit
+the manifestation of spiritual conditions on the
+physical plane.)
+</p>
+
+<p>
+If our gaze were turned upon the earth during its
+night period, its body would appear like a corpse.
+For it consists to a great extent of the decaying
+bodies of those human beings whose souls are in
+another state of existence. The organized watery
+and aeriform structures of which human bodies were
+formed become disintegrated, and dissolve into the
+rest of the earth's substance. Only that part of
+man's body which was formed from the very beginning
+of the earth evolution by the co-operation of fire
+and the human soul, and which subsequently became
+denser and denser, continues to exist as an insignificant
+looking embryo. Now when the day period begins,
+the earth once more participates directly in the
+sun influence, and human souls press forward into
+the sphere of physical life. They come in contact
+with the embryos, and cause them to spring up and
+assume an external form, which appears like an
+image of man's psychic being. Something like a
+delicate fertilization then takes place between the
+human soul and the bodily embryo.
+</p>
+
+<p>
+The souls thus embodied now begin once more to
+attract the aeriform and watery substances and incorporate
+them in their own bodies. Air is expelled
+and absorbed by the organized body,&mdash;the first beginning
+<pb n='199'/><anchor id='Pg199'/>
+of that which later appears as the respiratory
+process. Water too is absorbed and expelled;
+the nutritive process in its original form has begun.
+But these processes are not yet perceived as external
+ones. A kind of external perception takes place
+in the soul only by means of the already characterized
+kind of fertilization. Here the soul
+vaguely feels its awakening to physical existence
+when it comes in contact with the embryo
+which is held toward it from the earth. It then feels
+something which may be put into words thus: <q>This
+is my form.</q> And such a feeling, which might even
+be called a dawning consciousness of self, abides
+within the soul through this union with the physical
+body. But the soul still feels the process of absorbing
+air in an absolutely psycho-spiritual way, as
+an image, which appears in the form of tone-pictures
+surging up and down; these give form to the embryo
+which is being incorporated within them. The
+soul everywhere feels itself in the midst of sound
+waves, and that it is fashioning the body in accordance
+with those tone forces. Thus are human forms
+developed at that stage of evolution. They cannot
+be observed in any external world by our present
+consciousness. They evolve like vegetable or flower
+forms of fine substance, therefore appear like flowers
+waving in the wind.
+</p>
+
+<p>
+During his Earth period, man experiences the
+blissful feeling of being fashioned into such forms.
+The absorption of the watery parts is felt in the soul
+as an accession of force, or inner strength. From
+<pb n='200'/><anchor id='Pg200'/>
+without it appears as growth of the physical human
+structure. As the direct influence of the sun decreases,
+the human soul also loses the power of controlling
+these processes. By degrees they are cast
+aside. Only those parts are left which allow the embryo,
+above described, to mature. But man leaves
+his body, and returns to the spiritual form of existence.
+(As not all parts of the earth's body are employed
+in building up human bodies, we must not
+imagine that during the earth's night period, it is
+composed exclusively of disintegrating corpses and
+embryos waiting to be awakened. All these are imbedded
+in other structures, which are formed out
+of the earth's substances. The status of those structures
+will be explained later.)
+</p>
+
+<p>
+Now, however, the process of condensing the
+earth's substance continues. To the watery element
+is added the solid or <q>earthly</q> substance (<q>earthly</q>
+in the sense of occult science). And when this
+happens man also, during his earth period, begins to
+incorporate the earthly element in his body. As
+soon as this incorporation begins, the forces which
+the soul brings with it out of the disembodied state,
+no longer have the same power as before. Previously,
+the soul had fashioned its body out of the igneous,
+aeriform, and watery elements, in accordance
+with the tones which resounded and the light-pictures
+which played around it. The soul cannot do
+this with regard to the solidified form. Other forces
+now interpose to shape it. What is left behind of
+man, when the soul withdraws from the body, is not
+<pb n='201'/><anchor id='Pg201'/>
+only an embryo to be fanned into life by the returning
+soul, but a structure containing in itself reanimating
+power. The soul, at its departure, not only
+leaves its image behind on earth but sends down
+some of its animating power into that image.
+</p>
+
+<p>
+Now on its reappearance on earth the soul alone
+no longer suffices to awaken the image to life; reanimation
+must take place in the image itself. The
+spiritual beings influencing the earth from the sun
+now uphold the reanimating force that is in the human
+body, even though man himself is not upon the
+earth. Thus, during its incarnation, the soul is not
+only sensible of the sounds and light-pictures floating
+around, in which it feels the beings next above it,
+but, through receiving the earthly element, it comes
+under the influence of those still higher beings who
+have taken up their abode on the sun. Previously,
+man felt that he belonged to the psycho-spiritual
+beings with whom he was united when free from the
+body. His ego was still within them. Now that ego
+confronts him during physical incarnation, quite as
+much as everything else which is around him during
+that period. Independent images of the psycho-spiritual
+being of man were henceforth on the earth.
+These structures, in comparison with the present
+human body, were of a finer material. For the
+earthly part mixed with them only in its finest state,
+much in the same way as when man of the present
+day absorbs the finely distributed substances of an
+object through his organ of smell. Human bodies
+were like shadows. But as they were distributed over
+<pb n='202'/><anchor id='Pg202'/>
+the whole earth they came under earth influences,
+which varied in their nature on different parts of the
+earth's surface. Whereas formerly bodily images
+corresponded to the human soul animating them,
+and on that account were essentially alike over the
+whole earth, differences now appeared between human
+forms. In this manner the way was prepared
+for what appeared later as differences of race.
+</p>
+
+<p>
+When the human body became independent, the
+previous close union of the earth-man with the
+psycho-spiritual world was to a certain extent dissolved.
+Henceforth, when the soul left the body, the
+latter, in a way, continued to live. If evolution had
+gone on advancing in this manner, the earth would
+have hardened under the influence of its solid elements.
+To the eyes of the seer who looks back on
+those conditions, human bodies, when abandoned by
+their souls, appear to become more and more solidified.
+And after a time the human souls returning to
+earth would have found no available material with
+which to combine. All the substances available for
+man would have been used up in filling the earth with
+the hardened, wood-like remains of incarnations.
+</p>
+
+<p>
+Then an event took place which gave a new turn
+to the whole evolution. Everything in the solid
+earthly substance which could contribute to permanent
+induration was eliminated. At this point our
+present moon left the earth. And what had previously
+directly conduced to a moulding of permanent
+forms, now operated from the moon indirectly and
+in a diminished degree. The higher beings, on whom
+<pb n='203'/><anchor id='Pg203'/>
+that moulding of forms depended, had resolved to
+exercise their influences upon their earth no longer
+from its interior, but from without. By this means
+there was brought about in the bodily structure of
+man a difference which must be called the beginning
+of the separation into a male and a female sex.
+</p>
+
+<p>
+The finely constituted human forms which formerly
+inhabited the earth, had produced through cooperation
+of the two forces within themselves, that
+of the embryo and that of the animating force, the
+new human form, their descendant. These descendants
+are now transformed. In one group the animating
+power of the psycho-spiritual element was paramount;
+in another the animating germinal force.
+This was caused by the weakening of the power of
+the solid element in consequence of the moon's leaving
+the earth. The reciprocal action of these two
+forces now became more delicate than it had been
+before&mdash;when it occurred within one single body,
+consequently the descendant also became more delicate
+and fine. He entered the earth in a delicate
+condition, and only gradually incorporated more
+solid parts within him. In this way the possibility
+of union with the body was once more given to the
+human soul returning to earth. It no longer animated
+the body from without, because that animation
+took place on the earth itself; but it became united
+with the body, and enabled it to grow. Of course a
+certain limit was set to that growth. Through the
+separation of the moon, the human body had for a
+time become supple; but the more it continued to
+<pb n='204'/><anchor id='Pg204'/>
+grow on the earth, the more the solidifying forces
+got the upper hand. At length the share borne by
+the soul in the organization of the body grew less
+and less, and the body disintegrated when the soul
+ascended to psycho-spiritual modes of existence.
+One can trace how the forces gradually acquired
+by man during the Saturn, Sun, and Moon evolutions
+take part more and more in the progress of
+man during the described formative periods of the
+earth. The first part to be kindled by the earth's
+fire is the astral body, still containing within it the
+etheric and physical bodies in a state of solution.
+Then the astral body is organized into a more subtle
+astral part, the sentient soul, and into a grosser
+etheric part, which henceforth is in contact with the
+earth-element; when this occurs, the etheric or vital
+body, already fore-shadowed, makes its appearance.
+And while the intellectual and consciousness-souls
+are being evolved in the astral man, there are incorporated
+into the etheric body those coarser parts
+which are susceptible to sound and light.
+</p>
+
+<p>
+At the time when the etheric body still further
+densifies and changes from a light-body into a fire
+or heat-body, the stage of evolution has been reached
+at which, as described above, parts of the solid earth-element
+are incorporated into man. Because the
+etheric body has condensed to the consistency of fire,
+it is now able, by means of the forces of the physical
+body previously implanted in it, to combine with
+those substances of the physical earth attenuated as
+far as the fire-state. But by itself it would no
+<pb n='205'/><anchor id='Pg205'/>
+longer be able to introduce air substances into the
+body which has meanwhile become more solidified.
+Then, as indicated above, the higher beings dwelling
+on the sun interpose, breathing air into the body.
+While man, by virtue of his past, is able of himself
+to become permeated with earthly fire, higher beings
+direct the breath of air into his body. Heretofore
+the etheric body of man, as a receiver of sound, had
+been the director of the air current. It permeated
+man's physical body with life. Now the physical body
+gets life from without. The result is that this life
+becomes independent of the soul part of man.
+On departing from the earth, the soul leaves
+behind not only the seed of its form, but also a living
+image of itself. The Lords of Form now remain
+united with that image, and the life they have bestowed,
+they transfer to man's descendants, when his
+soul has left the body. Thus comes about what may
+be called heredity, and when the human soul once
+more appears on earth it feels that it is in a body
+animated by the life of its ancestors. It feels itself
+especially attracted to just that kind of a body. In
+this way something like a <emph>memory</emph> is formed of the
+ancestor with whom the soul feels itself to be at one.
+This memory passes through the line of descendants
+in the form of a consciousness possessed in
+common. The ego thus flows down through the generations.
+</p>
+
+<p>
+At this stage of evolution man, during his life on
+earth, was conscious of himself as an independent
+being. He felt the inner fire of his etheric body to
+<pb n='206'/><anchor id='Pg206'/>
+be combined with the external fire of the earth. He
+could feel the heat that was streaming through him
+as his own ego. In those heat currents, interwoven
+with life, are to be found the first beginnings of the
+circulation of the blood. But in what flowed into
+him as air, he did not exactly feel as his own being.
+Indeed, it was the forces of the higher beings we have
+described that were working in that air. But still
+there was left to him, within the air that flowed
+through him, that part of the active forces which
+belonged to him by virtue of his previously formed
+etheric powers. He was master in one part of those
+air currents. And to that extent, it was not only the
+higher beings who were shaping him, but he himself.
+He formed the air parts of his being in accordance
+with the images of his astral body. While air was
+thus flowing into his body from without, a process
+which became the basis of respiration, part of the
+air was formed within him into an organism which
+became fixed and was the basis of the subsequent
+nervous system. Thus man at this period was connected
+with the external earth by heat and air.
+</p>
+
+<p>
+On the other hand, he was not conscious of the introduction
+within himself of the solid element of the
+earth. Although it contributed to his own embodiment,
+he could not perceive directly what was being
+supplied but could only do so through a dim consciousness
+in the image of the higher beings
+who were active in the process. In the same
+kind of picture-form, as an expression of the
+beings above him, man had previously perceived
+<pb n='207'/><anchor id='Pg207'/>
+the introduction of the fluid element
+into the earth. Through the densification of his
+earthly form the pictures have now undergone a
+change in his consciousness. The solid element has
+been mixed with the fluid. This incoming of the solid
+element must also be seen to be the work of higher
+beings operated from without. It is no longer possible
+for the human soul to have the power of directing
+the supply for that supply has now to serve his
+body, which is being built up from without. He
+would spoil its form if he were to direct the influx
+himself.
+</p>
+
+<p>
+What, therefore, reaches him from without appears
+to him to be directed by authoritative orders
+issuing from the higher beings who are at work on
+the shaping of his body. Man feels himself to be an
+ego; he has within him, as part of his astral body,
+his intellectual-soul, through which he inwardly perceives,
+in the form of pictures, what is happening
+externally, and by means of which he permeates his
+delicate nervous system. He feels himself to be
+descended from ancestors, by virtue of the life flowing
+down through the generations. He breathes, and
+feels it to be the effect of the higher beings who
+have been described as the Lords of Form. He is
+likewise subject to their impulses in all that which
+comes to him from the outside (as his food). What
+he finds most obscure is his origin as an individual.
+As to that, he only knows that he has been under
+the influence of the Lords of Form expressing themselves
+in earth-forces. In his relations with the
+<pb n='208'/><anchor id='Pg208'/>
+outer world, man was guided and ruled. This finds
+expression through the fact that man has a consciousness
+of the psycho-spiritual activities operating
+behind his physical environment. It is true that
+he does not see the spiritual beings in their own form,
+but he is conscious in his soul of sounds and colors.
+He knows, however, that it is the actions of spiritual
+beings that are realized through that world of
+images. What those beings communicate to him,
+reaches him as sound; their manifestations appear
+to him in light-pictures.
+</p>
+
+<p>
+The innermost concepts, of which earthly man becomes
+conscious, are those conveyed to him by the
+element of fire or warmth. He can already distinguish
+between his own inner heat and the heat currents
+of the earth's periphery. In these latter are
+manifested the Sons of Personality. But man has
+only a dim consciousness of what is behind the currents
+of external heat. It is in those very currents
+that he feels the influence of the Lords of Form.
+When powerful effects of heat are produced in man's
+environment, the soul feels that spiritual beings are
+now heating the earth's circumference&mdash;beings,
+from whom a spark has been detached, which warms
+his inner being.
+</p>
+
+<p>
+In the effect of light, however, man does not yet
+distinguish in quite the same manner between the
+outer and the inner. When light-pictures appear
+around him, they do not always produce the same
+feeling in the soul of the earth-man. There were
+times when he felt them as external images. This
+<pb n='209'/><anchor id='Pg209'/>
+was during the period when he had just descended
+from the disembodied state into incarnation. It
+was the period of his growth on earth. As the time
+approached for the embryo to be developed those
+images faded, and man only retained something like
+inner memory-pictures of them. The actions of the
+Sons of Fire (Archangels) were contained in those
+light-pictures, which appeared to man to be the
+servitors of the Fire-spirits who sent down a spark
+into his own inner being. When their outer manifestations
+died away, man felt them inwardly in the
+form of images (memories). He felt himself united
+with their forces. And so indeed he was. For by
+means of what he had received from them, he was
+able to work upon his surrounding atmosphere.
+This, under his influence, began to emit light.
+</p>
+
+<p>
+At that time nature forces and human forces were
+not as yet separated from each other as they subsequently
+became. What happened on earth still
+emanated to a great extent from human forces.
+Viewing nature processes on the earth from the
+outside, one would then have seen in them not only
+something independent of man, but also the effect
+of human activity within those processes. Sound-perceptions
+assumed a still more different form to
+the earth-man. From the beginning of earth-life they
+had been perceived as outer tones. Whereas the
+external air pictures were perceived up to the middle
+of earth existence, the external tones could
+be heard even after that middle period. And only
+toward the end of his life did the earth-man become
+<pb n='210'/><anchor id='Pg210'/>
+insensible to them. But the memory-pictures of
+those sounds remained. In them were contained the
+manifestations of the Sons of Life (Angels). When,
+toward the end of his life, man felt himself inwardly
+united with those forces, he was able, by imitating
+them, to produce mighty effects in the earth's watery
+element. The waters surged in and above the
+earth under his influence. Man had perceptions
+of taste only during the first quarter of his earth-life,
+and even then they seemed to the soul like a
+memory of the experience of his disembodied state.
+As long as they lasted, his body continued to grow
+more and more solid by assimilating external substances.
+In the second quarter of earth life growth
+still continued, but the form was already fully developed.
+At this time man could perceive other living
+beings near him only through their heat, light, and
+sound effects; for he was not as yet capable of imagining
+the solid element. During the first quarter
+of his life he received the taste-impressions described,
+only through the watery element.
+</p>
+
+<p>
+Man's external bodily form was an image of this
+inner psychic condition. Those parts were most
+fully developed which contained the first fore-shadowing
+of the later form of the head. The other organs
+appeared only as appendages. These were
+shadowy and indistinct. Yet earth-beings varied
+with regard to form. There were some in whom
+the appendages were more or less developed, according
+to the earth-conditions under which they
+lived. This varied with people's different dwelling
+<pb n='211'/><anchor id='Pg211'/>
+places on the earth. Where they were more involved
+in the things of earth, the appendages became more
+prominent. Those human beings who at the beginning
+of physical development on earth were the
+ripest, owing to their previous evolution, having
+come in contact with the fire-element at the very beginning
+before the earth had been condensed into air,
+were those now able to develop the first beginnings
+of the head most completely. They were those persons
+possessing most inner harmony.
+</p>
+
+<p>
+Others were ready for contact with the fire-element
+only when the earth had already evolved air
+within it. They were more dependent upon outer
+conditions than the first mentioned, who distinctly
+felt the Lords of Form through heat, and during
+their earth-life felt as though they retained a memory
+of having belonged to those spirits and of having
+been connected with them in the disembodied state.
+The second species of human beings only had the
+memory of the disembodied state to a more limited
+degree; they were conscious of their fellowship with
+the spiritual world chiefly through the light-influences
+of the Sons of Fire (Archangels). A third
+type of human beings was still more entangled in
+earthly existence. It was they who were unable to
+come in contact with the fire-element until the earth
+was separated from the sun and had absorbed the
+watery element within itself. Their feeling of fellowship
+with the spiritual world was especially slight
+at the beginning of earth-life. Only when the activities
+of the Archangels, and more especially of the
+<pb n='212'/><anchor id='Pg212'/>
+Angels, influenced the inner imaginative life, did
+they feel this connection to any degree. On the other
+hand, at the beginning of the earth-period they were
+full of active impulses for performing deeds which
+can be accomplished under earthly conditions only.
+In them the extremities were particularly strongly
+developed.
+</p>
+
+<p>
+When the Moon-forces, before the separation of
+the moon from the earth, tended more and more to
+harden the latter, it happened that among the descendants
+of the embryos left behind upon the earth
+by man, there were some in whom human souls returning
+from the disembodied state could no longer
+incarnate in consequence of the Moon-forces. The
+form of these descendants was too much solidified
+and through the Moon-forces, had become too unlike
+the human form to be able to reassume it. Consequently
+certain human souls no longer found it possible,
+under these circumstances, to return to earth.
+Only the ripest and strongest of these souls felt competent
+to transform the earth-body during its
+growth, so that it could blossom into a human form.
+Only a portion of the bodily descendants of man became
+the vehicles of earthly human beings. Another
+part, because of its solidified form, was able to receive
+only souls on a lower level than those of men.
+But there was one group of human souls, however,
+which was prevented from participating in the earth-evolution
+of that time. In this way they were driven
+to embark on another course.
+</p>
+
+<p>
+There were souls who, as far back as the separation
+<pb n='213'/><anchor id='Pg213'/>
+of the sun from the earth, found no place
+on the latter. For their further evolution they were
+removed to a planet which, under the guidance of
+cosmic beings, was detached from the universal
+world-substance,&mdash;that substance of which the earth
+formed a part at the beginning of its physical evolution,
+and from which the sun had separated. This
+planet, in its physical expression, is the one known
+to outer science as <q>Jupiter.</q> (Here we are speaking
+of celestial bodies, planets, and their names exactly
+in the sense of a more ancient science, and as
+is in harmony with occult science. Just as the physical
+earth is only the physical expression of a great
+psycho-spiritual organism, so is every other celestial
+body. And as the seer does not denote only the
+physical planet by the word <q>earth,</q> nor only the
+physical fixed star by <q>sun,</q> so when speaking of
+<q>Jupiter,</q> <q>Mars,</q> and the other planets, he signifies
+far-reaching spiritual relationships. The form
+and mission of the heavenly bodies have, in the nature
+of things, been essentially changed since the
+times of which we are here speaking,&mdash;in a certain
+respect even their position in celestial space has been
+changed. It is possible only for one who follows
+with the seer's vision the evolution of those celestial
+bodies back to remote ages of the past, to apprehend
+the connection of contemporary planets with their
+predecessors.) On Jupiter the souls that have been
+described continued their evolution.
+</p>
+
+<p>
+And later, when the earth was tending more and
+more toward solidification, still another abode had
+<pb n='214'/><anchor id='Pg214'/>
+to be prepared for souls who even though they were
+able to occupy the solidified bodies for a time, could
+no longer do so when this solidification had progressed
+too far. An appropriate place for their further
+evolution was prepared on <q>Mars.</q> Even as
+far back as the time when the soul was still united
+with the sun, and was incorporating the sun's air
+elements within itself, certain souls were proving
+unfit to participate in the earth's evolution. They
+were too powerfully affected by the earthly bodily
+form. Accordingly, even at that time, they had to
+be withdrawn from the direct influence of the Sun-forces.
+These had to influence them from without.
+The planet Saturn became the scene of their further
+evolution.
+</p>
+
+<p>
+Thus, in the course of the earth's evolution, the
+number of human forms decreased, and forms appeared
+which had not embodied human souls. These
+were able to receive only astral bodies as the human
+physical and etheric bodies on the old Moon had
+done. While the earth was becoming depopulated
+as far as human beings were concerned, these other
+beings were colonizing it. Eventually all human
+souls would have been compelled to leave the earth
+if, by detaching the Moon from it, a way had not
+been provided to preserve those human bodies which
+at that time could still harbor human souls. It was
+made possible for these, during their earth life, to
+withdraw the human ego from the effects of the
+Moon-forces coming directly from the earth, thus
+allowing it to mature sufficiently within themselves
+<pb n='215'/><anchor id='Pg215'/>
+until it could be exposed directly to those
+forces. As long as the embryo was developing within
+man, it was under the influence of those beings
+who, under the leadership of the mightiest of their
+number, had detached the moon from the earth in
+order to conduct the evolution of the latter over a
+critical point.
+</p>
+
+<p>
+When the earth had developed the air element
+within it, astral beings were present as described
+above, who had belonged to the old Moon and who
+had been left behind. They had fallen short even of
+the lowest human souls in their evolution. They became
+the souls of those forms which already before
+the separation of the Sun had to be abandoned by
+man. These beings are the ancestors of the animal
+kingdom. As time went on, they developed especially
+those organs which in man thus far only existed
+as appendages. Their astral body had to work on
+the physical and etheric bodies in the same way as
+did the human astral body during the old Moon-period.
+Now the animals which had thus come into
+existence had souls which could not dwell in the individual
+animals. The soul extended its being also
+to the descendant. Virtually, animals descended
+from one form have a soul in common. Only when
+the descendant diverges from the ancestral type
+through special influences, does a new animal soul
+become incarnated. In this sense, in accordance
+with occult science, we can speak of a species or
+group-soul, in animals.
+</p>
+
+<p>
+Something of a similar nature took place at the
+<pb n='216'/><anchor id='Pg216'/>
+time of the separation of sun and earth. There
+came forth from the watery element, forms no further
+evolved than man was before the old Moon-evolution.
+They could only receive an impression
+from anything of an astral nature when the latter
+influenced them from without. This could not happen
+until after the departure of the sun from the
+earth. Whenever the sun-period of the earth set in,
+the astral element in the sun stimulated these forms
+in such a way that they formed their vital body out
+of the etheric part of the earth. When the sun
+turned away from the earth, that etheric body was
+again dissolved into the common earth-life. And as
+a result of the co-operation of the astral part of the
+sun with the etheric part of the earth, there emerged
+from the watery element those physical forms which
+became the ancestors of the present vegetable kingdom.
+</p>
+
+<p>
+Man became an individualized soul-being on earth.
+His astral body, which had been poured into him on
+the Moon through the Lords of Motion, now became
+organized on earth into the sentient-intellectual-and
+consciousness-souls. And when the consciousness-soul
+had progressed so far that it was able to form
+for itself during earth-life, a body adapted to that
+life, the Lords of Form endowed that body with a
+spark from their fire. The <q>ego</q> was enkindled
+within it. Every time man left the physical body he
+was in the spiritual world, in which he met the beings
+who, during the Saturn, Sun, and Moon evolutions,
+had given him his physical, etheric, and astral bodies,
+<pb n='217'/><anchor id='Pg217'/>
+and who had developed them as far as the earth-stage.
+Since the spark of ego had been enkindled
+during earth-life, there had also come about a change
+in the disembodied life. Up to this point of evolution,
+man had had no independence in the spiritual
+world. Within that world he did not feel himself a
+separate being, but as though he were a member of
+the exalted organism which was composed of the beings
+superior to him. The <q>ego experience</q> on
+earth now takes effect also in the spiritual world.
+Henceforth man feels himself to be, to a certain
+degree, a unit in that world. But he feels also that
+he is unceasingly linked with it. In the disembodied
+state he again finds the Lords of Form, in a higher
+aspect, and this aspect he had perceived in their
+manifestation on earth by means of the spark of
+his ego.
+</p>
+
+<p>
+At the separation of the moon from the earth, the
+disembodied soul began to have experiences in the
+spiritual world which were connected with that
+separation. To develop such human forms upon
+earth which could receive soul individuality, only became
+possible through the fact that a part of the
+shaping forces passed over from the Earth to the
+Moon. Thus human individuality came within the
+sphere of the Moon-beings. And in the disembodied
+state the reminiscence of earthly individuality could
+only operate because, even in that state, the soul remained
+within the sphere of those mighty spirits
+who had brought about the separation of the moon.
+The process worked in such a manner that immediately
+<pb n='218'/><anchor id='Pg218'/>
+after leaving the earth-body the soul could
+only see the exalted Sun-beings as though in a lustre
+reflected from the Moon-beings. And it was only
+when sufficiently prepared by gazing at that reflected
+splendor, that the soul attained to the vision of
+the exalted Sun-beings themselves.
+</p>
+
+<p>
+The mineral kingdom of the earth also arose out
+of what was ejected from human evolution in general.
+Its structures are what remained solidified
+after the moon was detached from the earth. The
+only soul-element which felt attracted to those structures
+was that which had been left behind at the
+Saturn stage, and was therefore only adapted for
+developing physical forms. All the occurrences
+treated of here and in what follows were enacted
+in the course of exceedingly long periods. But the
+question of chronology cannot be entered into here.
+</p>
+
+<p>
+The events described, present the evolution of
+the earth from without. Seen spiritually from within,
+the facts present themselves as follows: The
+spiritual beings who drew the moon out of the earth
+and incorporated their own existence with the moon,&mdash;thus
+becoming earth-moon beings,&mdash;brought about
+a certain formation of the human organism by means
+of the forces which they sent to the earth from the
+moon. Their influence affected the <q>ego</q> which
+man had acquired, and made itself felt in the interplay
+of that <q>ego</q> with the astral, etheric, and
+physical bodies. They made it possible for man to
+reflect within himself consciously and to reproduce
+within his cognition, the wisdom revealed in the cosmos.
+<pb n='219'/><anchor id='Pg219'/>
+It will be remembered that during the old
+Moon-period man, owing to the separation from the
+sun at the time, acquired a certain independence
+in his organism, a more unfettered stage of consciousness
+than that which he had been able to derive
+directly from the Sun-spirits. This free, independent
+consciousness&mdash;a heritage from the old
+Moon-evolution&mdash;appeared again during the earth-period
+in question. But it was just this consciousness
+which, through the influence of the described
+earth-moon beings, could again be brought
+into union and harmony with the universe and be
+made a reflection of it. This would have happened
+if no other influence had asserted itself.
+Without that influence, man would have become a
+being whose consciousness would not have reflected
+the world in pictures of cognition, through his own
+free volition, but through natural necessity. But
+things did not happen in this way. At the time
+when the moon split off, certain spiritual beings
+interposed in human evolution who had retained so
+much of their Moon nature that they could not take
+part in the exodus of the sun from the earth, and
+were shut out from the influence of the spirits who
+from the earth-moon had exerted their activity upon
+the earth. These spirits with the old Moon nature
+were, so to say, banished to the earth, but with an
+irregular development. In their Moon-nature was
+that which had rebelled against the Sun-spirits during
+the old Moon-evolution, and which had so far
+been a blessing to man that it had led him to a free,
+<pb n='220'/><anchor id='Pg220'/>
+independent state of consciousness. The consequences
+of the peculiar development of these spirits
+during the earth-period entailed their becoming adversaries
+of the spirits who, acting from the moon,
+desired to make human consciousness an automatic
+reflector of the universe. What had helped man to a
+higher state of development of the old Moon, proved
+to be in opposition to the possibilities which had
+arisen through the evolution of the earth. The opposing
+forces had brought with them from their
+Moon nature the power of working upon the human
+astral body, namely,&mdash;as above indicated,&mdash;the
+power of making it independent. They exercised
+that power by giving the astral body a certain degree
+of independence&mdash;even throughout the earth-period&mdash;compared
+with the automatic (involuntary)
+state of consciousness which had been brought about
+by the spirits of the earth-moon.
+</p>
+
+<p>
+It is difficult to express in the language of to-day
+the effects on man, in that far-off time of the spiritual
+beings referred to. They must not be thought
+of as analogous to natural influences of the present
+time, nor yet as similar to the influence of one human
+being on another, when the first awakens in the
+second inner powers of consciousness by words which
+help the second person to understand something, or
+which stimulate him to virtue or vice. The effect
+referred to as operative in that primeval age was not
+a force of nature but a spiritual influence, conveyed
+in a spiritual way, which descended upon man
+as a spiritual influx from higher spirits, conformable
+<pb n='221'/><anchor id='Pg221'/>
+with man's state of consciousness at that time. If
+we think of this influence as a force of nature
+we altogether miss its essential reality. If we say
+that the spirits with the old Moon nature tempted
+man in order to lead him astray for their own ends,
+we are using a symbolical expression, which is good
+as long as we remember that it is but a symbol and
+are at the same time clear in our minds that a spiritual
+fact underlies the symbol.
+</p>
+
+<p>
+The influence brought to bear on man by the
+spirits who had remained behind during the Moon-evolution
+had a two-fold result. Man's consciousness
+was divested of the character of being merely a
+mirror of the universe, because the possibility was
+aroused in the human astral body of regulating and
+controlling, by means of this astral body, the images
+in the consciousness. Man became the ruler of his
+own knowledge. But on the other hand it was the
+astral body that was the starting point of that rulership,
+and consequently the ego set over the astral
+body came to be continually dependent upon it. Hence
+man was from this time forth exposed to the lasting
+influences of a lower element in his nature. It was
+possible for him in his life to sink below the height
+on which he had been placed by the spirits of the
+earth-moon in the course of the world's progress.
+And subsequently he was open to the lasting influence
+on his nature of the irregularly evolved
+Moon-spirits. We may call these Moon-spirits Luciferian,
+to distinguish them from the other spirits
+who, from the earth-moon, made consciousness into
+<pb n='222'/><anchor id='Pg222'/>
+a mirror of the universe, without bestowing free
+will. The Luciferian spirits endowed man with the
+possibility of developing free activity in his consciousness,
+and at the same time created the possibility
+of error and evil.
+</p>
+
+<p>
+As a result of these events man was brought into
+a different connection with the Sun-spirits from that
+which had been destined for him by the spirits of the
+earth-moon. These wished to develop the reflecting
+human consciousness in such a manner that
+within the whole life of the human soul, the influence
+of the Sun-spirits would have become dominant.
+These purposes were thwarted, and an opposition
+was thus created in human nature between the influence
+of the Sun-Spirits and that of the spirits who
+were irregularly developed on the old Moon. Owing
+to this opposition, the inability to recognize the physical
+Sun-influences as such also arose in man; they
+were hidden by the earthly impressions of the outer
+world. Filled with these impressions, the astral part
+of man was drawn into the sphere of the ego. This
+ego,&mdash;which otherwise would have felt only the spark
+of fire bestowed on it by the Lords of Form, and
+which would have submitted to the bidding of those
+spirits in everything that had to do with external
+fire,&mdash;henceforth worked upon external heat phenomena
+through the element with which it had itself
+been inoculated. A bond of attraction was thereby
+established between the ego and the earth-fire.
+</p>
+
+<p>
+In this way man became more involved in earthly
+materiality than had been ordained for him, which
+<pb n='225'/><anchor id='Pg225'/>
+was effected through the earth-moon spirits in man's
+body. The real individual ego was thereby set free
+from the mere earth-ego so that although man during
+earth-life only partially felt himself to be an
+ego, he at the same time felt his earth-ego to be a continuation
+of that of his ancestors through the generations.
+The soul was conscious of a kind of <q>group-ego</q>
+in earth-life, dating back to remote ancestors;
+man felt himself to be a member of this group. Only
+in the disembodied state could the individual ego
+be conscious of itself as a separate being. But this
+state of isolation was impaired because the ego was
+still burdened with a memory of the earth-consciousness
+(earth-ego.) This memory clouded its vision
+of the spiritual world, which began to be covered
+as with a veil between death and birth just as it is
+hidden from physical vision upon earth.
+</p>
+
+<p>
+The many changes which took place in the spiritual
+world while human evolution was passing
+through the conditions just described, found physical
+expression in the gradual adjustment of the
+mutual relations existing between the sun, moon,
+and earth (and, moreover, between other celestial
+bodies).
+</p>
+
+<p>
+The alternation of day and night stands out as
+one result of those relations. (The motions of celestial
+bodies are regulated by the beings who inhabit
+them. The earth's motion, of which day and night
+are the result, was induced by the mutual relations
+of various spirits superior to man. The moon's motion
+had been brought about in the same way, in
+<pb n='226'/><anchor id='Pg226'/>
+order that after the separation of the moon from the
+earth, the Lords of Form might, by means of the
+revolution of the former around the latter, work
+upon the human physical body in the right way, and
+with the right rhythm.) The ego and astral body of
+man now worked within the physical and etheric
+bodies by day; at night that activity ceased: for
+the ego and the astral body then left the physical
+and etheric bodies and came wholly within the
+sphere of the Sons of Life or Angels, the Sons of
+Fire or Archangels, the Sons of Personality, and
+the Lords of Form. Besides the Lords of Form,
+the Lords of Motion, of Wisdom and the Thrones
+also included the physical and etheric bodies in their
+sphere of influence at this time. The injurious effects
+produced on man by the errors of his astral
+body during the day, could thus be counter-balanced.
+</p>
+
+<p>
+As people upon Earth now again multiplied there
+was no reason why human souls should not incarnate
+in their descendants. The earth moon-forces
+now acted in such a way that under their influence
+the human bodies became entirely capable of incarnating
+human souls. The souls who had previously
+removed to Mars, Jupiter and the other planets
+were now guided to earth, and there was thus a soul
+ready for each human being born in the physical
+line of descent. This went on through long periods
+so that the immigration of souls to earth corresponded
+to the increase of human beings. Souls
+now leaving their bodies at physical death retained
+the echo of their earthly individuality as a memory
+<pb n='227'/><anchor id='Pg227'/>
+in the disembodied state. This memory acted in
+such a way that whenever a body was born on earth
+suitable for them, they again incarnated it. Consequently
+there were among the human descendants
+some whose souls came from without and who appeared
+on earth for the first time since its very earliest
+periods, and there were others whose souls had
+continually incarnated on the earth. In subsequent
+periods of earthly evolution the number of young
+souls appearing for the first time grows ever smaller
+and smaller, and the reincarnated souls become more
+and more numerous; yet for long ages the human
+race was composed of the two types of beings conditioned
+by these facts.
+</p>
+
+<p>
+Henceforth man on earth felt himself united with
+his forefathers through the group-ego which he had
+in common with them. On the other hand, the experience
+of the individual ego was all the stronger in
+the disembodied state between death and a new birth.
+The souls which entered human bodies from celestial
+space were in a different position from those
+which had one or more earthly lives behind them.
+The former, as souls entering upon the physical
+earth-life, brought with them only the conditions to
+which the higher spiritual world and their experiences
+outside the sphere of earth had subjected them.
+The others had, by their actions in former lives,
+added conditions of their own. The fate of the first
+was determined only by facts lying outside of the
+new earth-conditions; that of the reincarnate souls
+<pb n='228'/><anchor id='Pg228'/>
+is also determined by what they themselves have
+done in former lives under earthly conditions. Individual
+human Karma makes its first appearance
+simultaneously with reincarnation.
+</p>
+
+<p>
+Because the human etheric body was withdrawn
+from the influence of the astral body in the manner
+above indicated, the generative faculty was not included
+in the sphere of human consciousness, but
+was under the sway of the spiritual world. When
+the time had come for a soul to descend to earth,
+procreative impulses arose in the human being. The
+entire process, to a certain degree was veiled in
+mysterious obscurity as far as earthly consciousness
+was concerned. The consequences of this partial
+separation of the etheric from the physical body
+were felt during earthly life also. The qualities of
+the etheric body were capable of being especially
+heightened by spiritual influence. In the life of the
+soul this expressed itself through a special perfection
+of memory. Independent logical thought was
+at this period only in its most rudimentary stage in
+man; on the other hand, the faculty of memory was
+almost unlimited. Externally it appeared as though
+man had direct knowledge of the working forces of
+every living being. He had at his disposal the vital
+and generative forces of the animal and, more especially,
+of the vegetable kingdom. He was able, for
+instance, to draw out of a plant the force which impels
+it to grow, and to use that force, just as we
+now use the forces of inanimate nature; for example,
+<pb n='229'/><anchor id='Pg229'/>
+the power dormant in coal which is extricated and
+used for propelling engines.<note place='foot'>Further
+particulars on this subject will be found in my
+book, <hi rend='italic'>Atlantis and Lemuria</hi>,
+which deals with man's ancestors.</note>
+</p>
+
+<p>
+The inner soul life of man was also transformed
+in many different ways by the Lucifer influence.
+Many kinds of feelings and emotions due to it might
+be instanced. Of these only one can be mentioned.
+Previous to this influence, the human soul acted, in
+that which it had to shape and to do, according to the
+purposes of higher spiritual beings. The plan of
+everything that was to be carried out was determined
+from the beginning. And in proportion to
+the degree to which human consciousness was
+evolved, it was able to foresee how things must develop
+in the future in accordance with that preconceived
+plan. That consciousness of the future was
+lost when the veil of earthly perceptions was woven
+across the manifestations of higher spiritual beings
+and in these the real forces of the Sun-spirits were
+hidden. Henceforth the future became uncertain,
+and in consequence of this the possibility of fear was
+implanted in the soul. Fear is a direct result of
+error.
+</p>
+
+<p>
+It is however evident that through the Luciferian
+influence, man became independent of certain definite
+forces to which he had previously submitted
+without the exercise of his will. Henceforth he was
+able to form resolutions of his own. Freedom is
+the result of the Luciferian influence, and fear and
+<pb n='230'/><anchor id='Pg230'/>
+similar feelings are only the phenomena attendant
+on the evolution of human freedom.
+</p>
+
+<p>
+Spiritually seen, fear makes its appearance in this
+way. Within the earth-forces, under whose influence
+man had come by means of the Luciferian
+powers, other beings were operating, which had developed
+irregularly much earlier in the course of
+evolution than the Luciferian powers. With the
+earth-forces man admitted into his nature the influence
+of these other beings. They gave the quality
+of fear to feelings, which without them would
+have operated quite differently. They may be called
+Ahrimanic beings. They are the same that Goethe
+calls Mephistophelian.
+</p>
+
+<p>
+Although the Luciferian influence manifested itself
+at first only in the most advanced individuals,
+it soon spread to others. The descendants of the
+advanced individuals intermingled with the less progressive
+described above, and in this way the Luciferian
+force was conveyed to the latter. But the
+etheric body of these souls returning from the different
+planets could not be protected to the same extent
+as that of the descendants of those who remained
+on earth. The protection of the etheric body of
+these descendants emanated from an exalted Being
+in Whom was vested the leadership of the cosmic
+when the separation of the sun from the earth took
+place. That Being is the Ruler of the Kingdom of
+the Sun. With him those lofty spirits, whose cosmic
+development was sufficiently matured, departed for
+their dwelling-place in the Sun. But there were
+<pb n='231'/><anchor id='Pg231'/>
+other beings who had not reached such a height at
+the separation of the sun; these were obliged to
+seek other spheres. It was through their instrumentality
+that Jupiter and other planets became detached
+from that general cosmic substance of which,
+at the outset, the earthly physical organism consisted.
+Jupiter now became the abode of those beings
+who were not highly enough developed to live
+on the sun, and the most advanced of these became
+the leader. As the Leader of the Sun evolution became
+the <q>higher ego</q> which worked in the etheric
+body of the descendants of those who had remained
+on earth, so the Jupiter leader became that <q>higher
+ego</q> which manifested as a common consciousness
+in certain other human beings. Those were the human
+beings descending from the intermixing of those
+who had only appeared on earth at the time of the
+air-element and had gone over to Jupiter. These
+human beings may be called, in conformity with occult
+science, <q>Jupiter-humanity.</q> They were scions
+of the human race which had adopted human souls
+far back in that ancient time; but who, at the beginning
+of earthly evolution, were not yet mature
+enough to take part in the first contact with fire.
+They were souls midway between the human and
+animal soul-kingdoms.
+</p>
+
+<p>
+Now there were other beings who, under the leadership
+of the greatest one among them had detached
+Mars from the general cosmic substance, to make it
+their dwelling place. Under their influence there
+<pb n='232'/><anchor id='Pg232'/>
+arose a third kind of humanity, formed by interbreeding,&mdash;the
+<q>Mars-humanity.</q> (This knowledge
+throws light upon the origin of the formation of
+the planets of our solar system; for all the members
+of that system originated through the various stages
+of maturity reached by the beings inhabiting them.
+But of course it is not possible to enter into all the
+details of cosmic differentiation here.) Those people
+who felt in their etheric body the influence of the
+exalted Sun-being Himself may be called <q>Sun-humanity.</q>
+The Being Who lived in them as the
+Higher Ego&mdash;of course only in the race, not in the
+individual,&mdash;is the same to Whom various names
+were given in later times, when man had gained conscious
+knowledge of Him. It is he Who appears
+to the human race today as the Christ.
+</p>
+
+<p>
+<q>Saturn-humanity</q> is also to be distinguished at
+that time. The <q>higher ego</q> of this race appeared
+as a being who, with his associates, had been forced
+to leave the general cosmic substance before the
+separation of the Sun. In these individuals not only
+the etheric body but also the physical body was
+partly exempt from the Luciferian influence. But the
+etheric body was nevertheless not well enough protected
+in the less developed races of mankind to
+be able to sufficiently resist the influences of the
+Luciferian beings. These individuals could arbitrarily
+use the spark of the ego within them to such a degree
+that they were able to call forth mighty and destructive
+effects of fire around them. The result was
+a mighty terrestrial catastrophe. A large part of
+<pb n='233'/><anchor id='Pg233'/>
+the inhabited earth was wrecked by fiery storms,
+and with it the human beings that had fallen into
+sin. Only a very small part of those who had remained
+untouched by sin, were able to take refuge
+in a region which had so far been shielded from the
+fatal human influence.
+</p>
+
+<p>
+The country occupying that part of the earth now
+covered by the Atlantic Ocean proved to be peculiarly
+well fitted for the abode of the new human
+race. Thither that part of humanity repaired which
+had preserved purity. Only stray groups of humanity
+inhabited other regions. Occult science gives
+the name of <q>Atlantis</q> to that part of the earth
+which once existed between the present continents of
+Europe, Africa, and America. (This particular
+stage of human evolution has its special nomenclature
+in theosophical literature. The period preceding
+the Atlantean is called the Lemurian age, whereas
+that during which the Moon-forces had not yet
+fully developed is called the Hyperborean age. This
+is preceded by yet another, which coincides with the
+earliest period of the evolution of the physical earth.
+Biblical tradition describes the period before the influence
+of the Lucifer-beings came into play as the
+Paradise time, and the descent to earth, or entanglement
+of humanity in the sense-world, as the expulsion
+from Paradise.)
+</p>
+
+<p>
+The Atlantean period of evolution was the real
+time of separation into the Saturn, Sun, Jupiter, and
+Mars humanities. Up to that time only predispositions
+for this separation had been developed. The
+<pb n='234'/><anchor id='Pg234'/>
+division between the state of waking and sleeping
+had special consequences, which appeared particularly
+in the Atlantean race. During the night the
+human astral body and ego were in the sphere of the
+beings superior to man, as far up as the Sons of
+Personality. Man could perceive the Sons of Life
+(the Angels) and the Sons of Fire (the Archangels)
+through that part of his etheric body which was
+not united with the physical body. For he was
+able to remain united, during sleep, with that
+part of his etheric body which was not interpenetrated
+by the physical body. It is true,
+his perception of the Sons of Personality was
+vague, owing to the Luciferian influence; but not
+only the Angels and Archangels became visible to
+man in this condition but also those beings who
+were not able to enter upon earthly existence because
+they had lagged behind on the Sun or Moon,
+and were therefore obliged to remain in the psycho-spiritual
+world. But man, by means of the Luciferian
+influence, drew them into his soul which was
+separated from his physical body during sleep.
+Thus he came in contact with beings whose influence
+was highly corrupting. They increased in his soul
+the propensity for error; especially the tendency to
+misuse the powers of growth and reproduction,
+which since the separation of the physical and
+etheric bodies were now under his control.
+</p>
+
+<p>
+Certain human beings of the Atlantean period
+however became entangled in the sense world
+only to a very limited degree. Through them,
+<pb n='235'/><anchor id='Pg235'/>
+the Luciferian influence became, instead of a
+hindrance to human evolution, a means of further
+progress. It enabled them to develop knowledge
+of earthly matters sooner than would otherwise have
+been possible. They sought to expel error from their
+imaginative life and to interpret, by means of cosmic
+phenomena, the original purposes of spiritual beings.
+They kept themselves free from those impulses
+and desires of the astral body which were directed
+merely toward the sense-world. Hence they became
+more and more free from the errors of the astral
+body. This resulted in a condition through which
+they were able to confine their perceptions to that
+part of the etheric body which was separated from
+the physical body in the manner described above.
+Under these conditions the capacity of the physical
+body for perception was practically extinguished
+and the physical body itself was as though dead.
+For through the etheric body, these individuals were
+wholly united with the kingdom of the Lords of
+Form, and were able to learn from them how they
+were being guided and directed by that exalted Being
+the <q>Christ,</q> who was the Leader at the time
+of the separation of sun and earth. These people
+were Initiates. But since human individuality had
+been brought into the sphere of the Moon-beings, as
+described above, these Initiates could not as a rule
+come into direct contact with the Christ-Being, they
+could only see it as a reflection, shown them by the
+Moon-beings. Thus they did not see the Christ-Being
+directly, but only the reflection of its glory.
+</p>
+
+<pb n='236'/><anchor id='Pg236'/>
+
+<p>
+They became leaders of the rest of humanity, to
+whom they were able to impart the mysteries they
+had seen. They attracted disciples, to whom they
+communicated the methods for attaining the condition
+which leads to Initiation. Only those could attain
+knowledge of the Christ who belonged to the
+Sun-humanity mentioned above. They cultivated
+their mystic learning, and the occupations which
+promoted it, at a particular spot which, in occult
+science terminology may be called the Christ oracle,
+or Sun oracle, the term <q>oracle</q> being used to denote
+a place where the purposes of spiritual beings
+are unveiled.
+</p>
+
+<p>
+Other oracles were called into being by the members
+of the Saturn, Mars, and Jupiter humanities.
+The intuitive vision of their Initiates was confined
+to seeing those beings who were revealed to them in
+their etheric bodies as their respective <q>higher
+egos.</q> Thus adherents of the Saturn, Jupiter, and
+Mars wisdom arose. Besides these methods of Initiation,
+there were others for those who had assimilated
+too much of the Luciferian spirit to allow as
+large a part of the etheric body to be separated from
+the physical body as was the case with the Sun humanity.
+Nor could they be brought to the revelation
+of the Christ through these conditions. Because
+their astral body was more influenced by the
+Lucifer principle, they were obliged to undergo a
+more difficult preparation, and then, in a less disembodied
+state than the others, they were able to receive
+<pb n='237'/><anchor id='Pg237'/>
+the revelation, not indeed of the Christ Himself,
+but of other exalted beings.
+</p>
+
+<p>
+There were beings who, although they had left
+the earth at the separation of the sun, did not stand
+on such a high level that they were able to continue
+taking part in the Sun evolution. They formed an
+abode for themselves away from the sun, after its
+separation from the earth: this was Venus. Their
+leader was the being who now became a <q>higher
+ego</q> to these Initiates and their adherents. A similar
+thing happened with the leading spirit of Mercury
+for another group of people. In this way the
+Venus and Mercury oracles arose. One kind of
+human beings, who had most completely absorbed
+the Luciferian influence, could reach only one of the
+higher beings who, with his associates, had been the
+first to be expelled from the Sun evolution. This being
+has no particular planet in cosmic space, but still
+lives within the periphery of the earth, with which
+he was once more united after the return from the
+sun. The group of people, to whom this being was
+revealed as its <q>higher ego</q> may be called the followers
+of the Vulcan oracle. Their attention was
+more directed to earthly phenomena than that of
+the other Initiates. They laid the first foundations
+of what afterwards became the human arts and sciences.
+On the other hand, the Mercury Initiates established
+the study of the more super-sensible
+things; and the Venus Initiates did this to a still
+greater extent.
+</p>
+
+<p>
+The Vulcan, Mercury, and Venus Initiates differed
+<pb n='238'/><anchor id='Pg238'/>
+from those of Saturn, Jupiter, and Mars
+in the manner of receiving their Mysteries; the latter
+received them more as a revelation from above,
+and in a more finished state; whereas the former
+gained their knowledge more in the form of their
+own thoughts&mdash;in the form of ideas. The Christ
+Initiates occupied a middle position. While having
+a direct revelation, they acquired the capacity for
+clothing their Mysteries in a human form of conception.
+The Saturn, Jupiter, and Mars Initiates were
+obliged to express themselves more in symbols; the
+Christ, Venus, Mercury, and Vulcan Initiates were
+able to impart their knowledge more through ideas
+or concepts.
+</p>
+
+<p>
+Whatever knowledge of this kind reached Atlantean
+humanity came indirectly through the Initiates.
+But the rest of mankind also received special faculties
+through the Lucifer principle; for, through the
+intervention of lofty cosmic beings, what otherwise
+might have wrought ruin was transformed into
+good. One of these faculties was that of speech.
+This was brought about by the condensation of
+man's physical body and by the separation of part
+of his etheric from his physical body. For some
+time after the separations of the moon, man felt
+himself connected with his physical ancestors
+through the group-ego. But this common consciousness,
+linking posterity with its ancestors, was gradually
+lost in the course of generations. Later descendants
+had an inner memory of only their more
+recent ancestors, no longer of their earlier forefathers.
+<pb n='239'/><anchor id='Pg239'/>
+It was only in conditions akin to sleep, during
+which mankind came in contact with the spiritual
+world, that the remembrance of one ancestor
+or another again emerged. Then people thought of
+themselves as one with that ancestor whom they believed
+to be reappearing in them. This was an erroneous
+idea of reincarnation, which arose especially
+in the later Atlantean period. The true doctrine of
+reincarnation could be learned only in the schools of
+the Initiates. They could see how the human soul
+passes through the disembodied state on its way
+from one incarnation to another, and they alone were
+able to impart the real truth of the matter to their
+disciples.
+</p>
+
+<p>
+In the remote past which is now under consideration,
+man's physical form was very different from
+his present form. It was still, to a great extent, the
+expression of the qualities of his soul. Man was
+composed of a softer and more delicate substance
+than that which he has since acquired. That which
+is now solidified in the limbs was then soft, flexible,
+and plastic. The bodily structure of the more
+psychic and spiritual human beings was delicate,
+supple, and expressive. These less evolved spiritually
+possessed coarser, heavier, less mobile bodily
+structures. A high degree of psychic maturity contracted
+the extremities, and the Stature remained
+small; backwardness of the soul and entanglement
+in sensuality were outwardly expressed by gigantic
+size. While man was growing to maturity his body
+was being formed in accordance with what was developing
+<pb n='240'/><anchor id='Pg240'/>
+in his soul, in a way which would appear
+incredible and fabulous to contemporary ideas. Depraved
+passions, impulses, and instincts brought in
+their train a colossal increase of matter. Man's
+present physical form has come about through a contraction,
+thickening, and consolidation of the Atlantean
+human form. And whereas man, before the
+Atlantean period, had been an exact image of his
+soul-nature the events of the Atlantean evolution
+bore within them the causes which lead to the formation
+of post-Atlantean man, whose physical form
+is solid and comparatively independent of the qualities
+of the soul. (The forms of the animal kingdom
+had solidified during far more remote Earth periods
+than those of man.) The laws now governing the
+shaping of forms in the kingdom of nature certainly
+did not prevail in the remote past.
+</p>
+
+<p>
+Toward the middle of the Atlantean evolution a
+calamity gradually befell humanity. The Mysteries
+of the Initiates had to be carefully kept secret from
+those who had not purified their astral bodies from
+sin. Had they gained insight into that hidden knowledge,
+into the laws by means of which higher beings
+directed the forces of nature, they would have employed
+those forces thus placed at their disposal for
+their own perverted needs and passions. The
+danger was all the greater because mankind
+was coming, as has been described, into the
+sphere of lower spiritual beings, who could
+not take part in the regular evolution of the earth
+and were therefore working against it. These persistently
+<pb n='241'/><anchor id='Pg241'/>
+influenced humanity in such a way as to
+instil into it interests which were actually directed
+against human welfare. But mankind still had the
+power to employ the forces of growth and reproduction
+belonging to animal and human nature in their
+own service.
+</p>
+
+<p>
+Not only humanity in general, but even some of
+the Initiates yielded to temptation from low spiritual
+beings. They were induced to employ the supersensible
+forces mentioned above for a purpose which
+ran counter to human evolution. And for this purpose
+they sought out associates who were not initiated,
+and who made use of the secrets of the supersensible
+forces of nature for low ends. The result
+was a great corruption of human nature. The evil
+spread further and further; and since the forces of
+growth and generation, if torn from their original
+sphere and used independently, have a mysterious
+connection with certain forces working in air and
+water, there were thus unchained, through human
+action, mighty, destructive natural forces which led
+to the gradual ruin of the Atlantean territory by the
+agency of air and water catastrophes. Atlantean
+humanity was obliged to migrate&mdash;i. e., that portion
+of it which did not perish in the storms.
+</p>
+
+<p>
+In consequence of these storms the surface of the
+earth was altered. On one side, Europe, Asia, and
+Africa gradually assumed their present shape; on
+the other, America appeared. Great migrations
+took place to these countries. Those migrations
+which were directed eastward from Atlantis are especially
+<pb n='242'/><anchor id='Pg242'/>
+important for us of today. Europe, Asia,
+and Africa were gradually colonized by the descendants
+of the Atlanteans. Various peoples fixed their
+abode in these continents. They were at different
+stages of development, and also at different levels of
+corruption. And with them came the Initiates,
+guardians of the oracle-Mysteries. They established
+sanctuaries in various parts, in which the cults of
+Jupiter, Venus, etc., were cultivated sometimes in a
+good, sometimes in an evil manner. The betrayal of
+the Vulcan Mysteries exercised an especially unfavourable
+influence, for the attention of their adherents
+was mostly centered on earthly matters.
+By this betrayal, mankind was made dependent on
+spiritual beings who, as a result of their past evolution,
+rejected everything emanating from the spiritual
+world which had been evolved through the separation
+of the earth from the sun. In accordance with
+the tendency they had thus developed, they worked
+upon just that element in man which was formed
+through his having perceptions of the sense-world,
+behind which the spiritual world lies hidden. Henceforth
+beings acquired great influence over many of
+the human inhabitants of the earth, and indeed their
+influence asserted itself more and more by depriving
+mankind of the feeling for spiritual things.
+</p>
+
+<p>
+Since the size, form, and flexibility of the physical
+human body were still largely affected by the qualities
+of the soul, the consequence of the betrayal of
+the Mysteries also appeared in changes of the human
+race in these respects. Wherever the corruption of
+<pb n='243'/><anchor id='Pg243'/>
+humanity manifested itself especially in the abuse
+of supersensible powers for the satisfaction of lower
+inclinations, desires and passions, unsightly human
+shapes, grotesque in form and size were the result.
+These were not able to survive the Atlantean period,
+and became extinct. Post-Atlantean humanity was
+formed physically from those Atlantean ancestors
+in whom such a solidification of the bodily form had
+taken place that it no longer yielded to those
+powers of the soul which had now become perverted.
+</p>
+
+<p>
+There was a certain period in the Atlantean evolution
+during which, by means of the law ruling in
+and around the earth, just those conditions prevailed
+which tended to solidify man's bodily form.
+Those human racial types which had been solidified
+before this period could, it is true, reproduce themselves
+for a long time, yet the souls incarnating in
+them gradually became so cramped that they had
+to die out. It is true that some of these race-types
+survived into the post-Atlantean times; those which
+had remained sufficiently agile lasted even for a very
+long time in modified form. Human forms which had
+remained flexible, after the period just described,
+became bodies for such souls as had, in a large measure,
+undergone the pernicious influence of the betrayal
+described above. These forms were destined
+to speedy extinction.
+</p>
+
+<p>
+In consequence of what had thus happened, beings
+had brought their influence to bear upon human
+evolution, since the middle of the Atlantean period,
+beings whose influence tended to make mankind live
+<pb n='244'/><anchor id='Pg244'/>
+in the physical sense world in an unspiritual manner.
+This went so far that, instead of man's seeing the
+real form of that world, phantoms, hallucinations,
+and illusions of every kind appeared to him. Mankind
+was exposed not merely to the Luciferian influence
+but to that of those other beings mentioned
+above, whose leader may be called Ahriman, according
+to the appellation given him later in the Persian
+civilization. (He is the same as Mephistopheles.)
+Through this influence man was subject, after death,
+to powers which made him appear even then as a
+being adhering only to material earthly conditions.
+He lost more and more the unobstructed vision of
+the events of the spiritual world. He was forced
+to feel himself in Ahriman's power, and to a certain
+extent shut out from intercourse with the spiritual
+world.
+</p>
+
+<p>
+There was one oracle-sanctuary of special importance,
+which in the universal decline had preserved
+the ancient cult in its purest form. It was one of
+the Christ oracles, and on that account it was able
+to preserve not only the Christ Mystery itself but
+those of the other oracles as well. For in the manifestation
+of the loftiest of the Sun-spirits, were also
+revealed the regents of Saturn, Jupiter, and the
+other planets. In the Sun oracle the secret of producing
+in some particular human being, such human
+etheric bodies as had been possessed by the best
+of the Jupiter, Mercury, and other Initiates was
+known. By means of the methods used for this purpose,
+which cannot be further dealt with here, impressions
+<pb n='245'/><anchor id='Pg245'/>
+of the best etheric bodies of the ancient
+Initiates were preserved, in order that they might
+subsequently be stamped upon suitable individuals.
+The same process could be employed with the astral
+bodies of the Venus, Mercury, and Vulcan Initiates.
+</p>
+
+<p>
+At a certain time the Leader of the Christ Initiates
+found Himself isolated with a few associates, to
+whom He was able to impart, to a very limited extent
+only, the mysteries of the cosmos. For those associates
+were individuals who were endowed with the
+natural ability to permit the least possible degree
+of separation between the physical and etheric bodies.
+They were altogether, at that time, the best
+possible individuals for promoting the further progress
+of humanity. Their experiences in the realm
+of sleep had become rarer and rarer. The spiritual
+world was more and more closed to them. Therefore
+they were also lacking in the comprehension
+of all that had been revealed to man
+in ancient times when he was not in his physical,
+but only in his etheric body. Those immediately
+surrounding the leader of the Christ
+oracle were the farthest advanced with regard to
+the union of the physical body with that part of the
+etheric body which had previously been separated
+from it. This union came about in the human being
+little by little, as a result of the transformation
+which had taken place in the Atlantean continent
+and the earth in general.
+</p>
+
+<p>
+The physical and etheric bodies of man fitted more
+and more into each other. Hence the memory lost
+<pb n='246'/><anchor id='Pg246'/>
+its former unlimited capacity, and the human life
+of thought began. That part of the etheric which
+was united with the physical body transformed the
+physical brain into an actual instrument of thought,
+and man from this time, first really felt his <q>ego</q>
+within his physical body. Self-consciousness awoke.
+This was at first the case with only a limited number
+of the human race, pre-eminently with the associates
+of the leader of the Christ oracle. The bulk of humanity,
+scattered over Europe, Asia, and Africa,
+retained in varying degrees the remnant of the old
+conditions of consciousness. Hence they had direct
+experience of the supersensible world.
+</p>
+
+<p>
+The associates of the Christ Initiate were people
+of highly developed intelligence but of less experience
+in supersensible spheres than any of their contemporaries.
+The Initiate journeyed with them to a
+country in central Asia. He wished them to be
+guarded as much as possible from contact with those
+of less developed consciousness. He instructed his
+followers along the lines of the mysteries which had
+been revealed to him and especially did he do this
+with their descendants. Thus he gathered round
+him a people who had received into their hearts the
+impulses corresponding to the Mysteries of the
+Christ Initiation. Out of this company he chose the
+seven best, that they might be endowed with the
+etheric and astral bodies which bore the impress of
+the etheric bodies of the seven best Atlantean Initiates.
+Thus he educated a successor to each of the
+Christ, Saturn, Jupiter, etc., Initiates. These seven
+<pb n='247'/><anchor id='Pg247'/>
+Initiates became the teachers and leaders of the people
+who, in the post-Atlantean period, had colonized
+the south of Asia, especially ancient India. Since
+these great teachers were endowed with the etheric
+bodies of their spiritual ancestors, the contents of
+their astral body, that is, the science and knowledge
+they themselves had worked out, was far below
+what was revealed to them through their etheric
+body. Therefore if these revelations were to speak
+within them, they were obliged to impose silence on
+their own science and knowledge. Then the exalted
+beings who had also spoken to their spiritual ancestors
+spoke out of and through them. Except during
+the times when these beings were speaking through
+them, they were simple people, endowed with the
+measure of intelligence and feeling which they had
+cultivated and worked out for themselves.
+</p>
+
+<p>
+There lived at this time in India a race of people
+who had retained a particularly vivid remembrance
+of the ancient soul-condition of the Atlanteans,
+which permitted experiences in the spiritual world.
+Moreover, the heart and soul of a great number of
+these people were powerfully attracted by such experiences.
+By a wise decree of fate, the majority
+of the race had come to southern Asia from among
+the best portions of the Atlantean population. Besides
+this majority, other Atlanteans had migrated
+thither at different times. The Christ Initiate, referred
+to above, appointed his seven great disciples
+to be the teachers of this association of people, to
+whom they imparted their wisdom and precepts.
+<pb n='248'/><anchor id='Pg248'/>
+Many of these ancient Indians needed but little
+preparation for reviving within them the scarcely
+extinct faculties leading to observation of the supersensible
+world. For longing after that world was
+really a fundamental quality of the Indian soul. It
+was felt that man's original home was in that world.
+He is transplanted out of it into this one, which offers
+only outer sense-observation and the intelligence
+connected with it.
+</p>
+
+<p>
+The supersensible world was felt to be the <emph>real</emph>
+world, and the sense-world to be a deception of the
+human power of observation, an illusion (Maya).
+By every possible means these people strove to open
+up a view of the real world. They could take no
+interest in the illusory sense-world, or at any rate
+only so far as it proved to be a veil for the supersensible.
+The power going out from the Seven
+Great Teachers to such people as these, was a mighty
+one. What they were able to reveal entered deeply
+into the Indian soul; and since the possession of the
+transmitted etheric and astral bodies invested the
+teachers with lofty powers, they were also able to
+work magically on their disciples. They did not
+really teach; they worked as though by magic power
+from one personality to another. Thus there arose
+a civilization completely saturated with supersensible
+wisdom. The contents of the books of wisdom
+of the Hindus, the Vedas, do not give the original
+form of the lofty wisdom imparted by the great
+teachers of most ancient times, only a feeble echo
+of it. Only the seer's eye, looking backward is able
+<pb n='249'/><anchor id='Pg249'/>
+to find unwritten primeval wisdom behind the written
+words.
+</p>
+
+<p>
+A particularly prominent feature of this ancient
+wisdom is the harmonious accord of the various wisdom
+oracles of the Atlantean time. For each of
+the Great Teachers was able to unveil the wisdom
+of one of these oracles, and these different aspects
+were in complete harmony, because behind them all
+was the fundamental wisdom of the Christ Initiation.
+It is true the teacher who was the successor
+of the Christ Initiate did not impart to his disciples
+what the Christ Initiate himself was able to reveal.
+The latter had remained in the background during
+this period of evolution. At first he was unable to
+entrust his high office to any post-Atlantean. The
+difference between him and the Christ Initiate of
+the Seven Great Indian Teachers was that the
+former was able to work his vision of the Christ
+Mystery completely into the form of human ideas,
+whereas the Indian Christ Initiate could only offer
+a reflection of the Mystery in signs and symbols; for
+his humanly cultivated power of conception did not
+suffice for such a Mystery. However, from the union
+of the Seven Teachers there resulted a knowledge
+of the supersensible world, presented in one great
+wisdom-panorama, of which only separate portions
+could be imparted in the ancient Atlantean oracles.
+The great Regents of the cosmos were revealed,
+and the One great Sun-spirit, the Hidden One, ruling
+over those who were manifested through the seven
+teachers, was delicately indicated.
+</p>
+
+<pb n='250'/><anchor id='Pg250'/>
+
+<p>
+What is here meant by <q>ancient Indians</q> is not
+the same as what is usually understood by that term.
+No outer documents exist of the period in question.
+The people usually known as <q>Indians</q> belong to
+a stage of historical evolution which was developed
+long after the time spoken of here. We have to distinguish
+a first post-Atlantean period of the earth,
+in which the Indian civilization now described was
+the predominant one; then came a second post-Atlantean
+period in which the prevailing civilization
+was that which later in this work is called the <q>ancient
+Persian,</q> and still later was developed the
+Egypto-Chaldean civilization, also to be described.
+During the evolution of these second and third post-Atlantean
+epochs, <q>ancient</q> India also went
+through a second and third epoch, and to this third
+epoch belongs what is usually related of ancient
+India. What is described here must therefore not be
+applied to the <q>ancient India</q> mentioned elsewhere.
+</p>
+
+<p>
+Another feature of this ancient Indian civilization
+is that which afterward led to the division of the
+race into castes. The inhabitants of India were descendants
+of Atlanteans who belonged to the various
+types of Saturn and Jupiter humanities, etc.
+By means of supersensible teachings it was seen
+that it is not by chance that a soul is incarnated in
+a particular caste, but that the soul itself has determined
+its lot. Such an understanding of supersensible
+teachings was made much easier, because it
+was possible to revive in many people the inner
+remembrance of their ancestors which has been described
+<pb n='251'/><anchor id='Pg251'/>
+above; this, of course, might also easily lead
+to an erroneous idea of reincarnation. Just as, in
+the Atlantean age, it was only through the Initiates
+that the true idea of reincarnation could be realized,
+so in India, in most ancient times, it was possible
+only through direct contact with the great teachers.
+It is true that the erroneous idea of reincarnation
+mentioned above found the widest acceptance imaginable
+among the bands of people who were dispersed
+over Europe, Asia and Africa in consequence
+of the Atlantean catastrophe. And because the Initiates
+who had gone astray during the Atlantean
+evolution had imparted the mystery of reincarnation
+to immature souls, mankind began to confuse
+more and more the true with the false ideas. Many
+of these people indeed retained a kind of dim clairvoyance,
+as a heritage from the Atlantean period.
+Just as the Atlanteans had entered the spiritual
+world during sleep, their descendants had experience
+of it in abnormal states, intermediate between
+sleeping and waking. Then there arose in these
+people the images of the ancient times of their forefathers.
+They believed themselves to be reincarnations
+of people who had lived in those times. Teachings
+about reincarnation, which were at variance
+with the true ideas of the Initiates, were widely
+spread over the earth.
+</p>
+
+<p>
+As a result of the long-continued migrations which
+had taken place from west to east since the beginning
+of the Atlantean catastrophe, a group of people
+settled in western Asia whose posterity is known to
+<pb n='252'/><anchor id='Pg252'/>
+history as the Persian race and the tribes related
+thereto. Here we look back to a much earlier
+period than the historical times of these peoples.
+Next after the Indian period, we have first to do with
+the very early ancestors of the later Persians, among
+whom arose the second great civilization of post-Atlantean
+evolution. The peoples of this second
+era had a different mission from that of the
+Indians. Their longings and inclinations were not
+fixed on the supersensible world alone; they were
+also directed toward the physical sense-world, and
+the earth became dear to them. They valued what
+man is able to acquire on it, and what he is able to
+win by means of its forces. Their achievements as a
+warlike people, and the methods which they discovered
+of acquiring the earth's treasures, are connected
+with this peculiarity of their nature. There
+was no danger of their turning their backs upon the
+<q>illusion</q> of the physical senses in their yearning
+after the supersensible, but rather of their entirely
+severing the connection of their souls with the supersensible
+world, through their appreciation for the
+physical world.
+</p>
+
+<p>
+The oracle-sanctuaries, which had been transferred
+hither from the ancient Atlantean territory,
+also reflected, in their own way, the general character
+of the people. In them forces were present
+which it had formerly been possible to acquire
+through experiences in the supersensible world, and
+which could still be controlled in certain lower
+forms; these forces were used in the sanctuaries to
+<pb n='253'/><anchor id='Pg253'/>
+direct the phenomena of nature in such a way as
+to make them subservient to man's personal interests.
+This ancient people still had a great mastery
+over those forces of nature which subsequently withdrew
+from the influence of the human will. The
+guardians of the oracles mastered certain inner
+forces connected with fire and other elements. They
+can be called magicians. What supersensible
+knowledge and force they had retained as a heritage
+from ancient times was certainly slight in comparison
+with man's powers in the remote past. But
+it nevertheless took all kinds of forms, from the
+noble arts, the only object of which was the welfare
+of humanity,&mdash;down to the most reprehensible transactions.
+</p>
+
+<p>
+The Luciferian influence held sway over these people
+in a peculiar manner. It had brought them into
+connection with everything which diverts mankind
+from the purposes of those exalted beings who alone
+would have guided human evolution, had not the
+Luciferian influence interposed. Even those members
+of this race who were still gifted with some remnant
+of the old clairvoyant condition, described
+above as a state intermediate between sleeping and
+waking, felt themselves powerfully attracted by the
+lower beings of the spiritual world. In order to
+counteract these characteristic qualities it was necessary
+that a spiritual impulse should be given to
+this people. A leadership was established among
+them by the guardian of the Mysteries of the Sun
+<pb n='254'/><anchor id='Pg254'/>
+oracle, from the same source from which the spiritual
+life of ancient India proceeded.
+</p>
+
+<p>
+The leader of ancient Persian civilization, who was
+sent by the guardian of the Sun oracle to the people
+now under consideration, may be designated by the
+same name as the historical Zarathustra, or Zoroaster.
+Only the fact must be emphasized that the
+personality indicated belongs to a much earlier
+period than the historical possessor of the name. In
+this connection it is not a question of outer historical
+research, but of spiritual knowledge. And any
+one who instinctively thinks of a later time in connection
+with the bearer of the name Zarathustra may
+reconcile this idea with occult science on learning
+that the historical character represents himself as a
+successor of the first great Zarathustra, whose name
+he took, and in the spirit of whose teaching he
+worked.
+</p>
+
+<p>
+The impulse which Zarathustra had to give to his
+people was to show them that the physical world of
+sense is not merely the lifeless material, devoid of
+spirit, which it appears to a man who gives himself
+up exclusively to the influence of the Luciferian
+being. To this being man owes his personal independence
+and sense of freedom; but it should work
+within him in harmony with the opposite spiritual
+being. With the pre-historic Persians it was a question
+of keeping alive the sense of this last-named
+spiritual-being. Through their inclination toward
+the physical sense world they ran the risk of complete
+amalgamation with the Luciferian beings. Now
+<pb n='255'/><anchor id='Pg255'/>
+Zarathustra, through the guardian of the Sun oracle,
+had received an Initiation that enabled him to receive
+the revelations of the great Sun-spirits. In
+particular states of consciousness, brought about by
+his training, he was able to see the Regent of the
+Sun-spirits, who, as described above, had taken under
+His protection the human etheric body.
+</p>
+
+<p>
+Zarathustra knew that This Spirit directs the
+course of human evolution, but that He must first,
+at a certain time, descend to earth out of cosmic
+space. For this purpose it was necessary that He
+should be able to live in a human astral body, just
+as in man. He had worked in the etheric body since
+the entrance of the Luciferic nature. It was therefore
+necessary that a man should appear who had
+retransformed the astral body to the same level that
+it would have reached in the middle of the Atlantean
+evolution, had there been no Luciferian influence.
+Had Lucifer not appeared, mankind would
+certainly have attained this level before, but without
+personal independence or the possibility of freedom.
+Now, however, in spite of those qualities he should
+again arise to this height. Zarathustra, endowed
+with prophetic vision, could see that in the future
+it would be possible, within human evolution for a
+personality to exist, who would have a suitable astral
+body for that purpose. But he also knew that the
+great Sun-spirit could not appear on earth before
+that time, though He could be perceived by a seer
+in the spiritual part of the Sun. When as a seer he
+turned his attention to the Sun, Zarathustra was
+<pb n='256'/><anchor id='Pg256'/>
+able to see This Spirit, whom he proclaimed to his
+people. He announced that the Sun-spirit was at
+first to be found only in the spiritual world, but that
+later He would descend to earth. This was the great
+Sun-spirit, or Spirit of Light (the Aura of the Sun,
+Ahura-mazdao, or Ormuzd). He was revealed to
+Zarathustra and his followers as the Spirit who, for
+the time being, was turning the light of His countenance
+on man from the spiritual world, and that
+it was He Who might be expected to appear in a
+human body amongst men in the future. It
+was the Christ, before his appearance on
+earth, whom Zarathustra proclaimed as the Spirit
+of Light. On the other hand he represented Ahriman
+(Angra mainju) as a power working injuriously
+on the life of the human soul, when it engrosses that
+soul completely. This power is none other than the
+one previously described, which had acquired special
+dominion over the earth since the betrayal of the
+Vulcan Mysteries. Together with the message concerning
+the Light God, Zarathustra proclaimed
+teachings about those spiritual beings who were revealed
+to the seer's purified perception as associates
+of the Spirit of Light. These were in strong contrast
+to the tempters who appeared to that unpurified
+clairvoyance which was left over from the Atlantean
+period. It had to be made clear to the ancient
+Persians that in man's soul, so far as it is engaged
+in work and endeavor in the physical sense world, a
+conflict is going on between the power of the Light
+God and his adversary. It had also to be shown
+<pb n='257'/><anchor id='Pg257'/>
+them how man must act so as not to be engulfed
+by Ahriman, and how to turn his influence to good
+through the power of the Light God.
+</p>
+
+<p>
+The third era of post-Atlantean civilization began
+among the peoples who finally gathered together in
+western Asia and northern Africa after the migrations.
+This civilization was developed among the
+Chaldeans, Babylonians, and Assyrians on the one
+hand, and among the Egyptians on the other. In
+these peoples the taste for the physical world of
+sense developed in a different form from that
+which it had taken among the Persians. The former
+had acquired the quality of mind lying at the root
+of the faculty of thought which has arisen since Atlantean
+times, that is, the gift of reason. Indeed,
+it was the mission of post-Atlantean humanity to
+develop within itself those faculties of the soul which
+it was possible to acquire through the newly awakened
+powers of thought and feeling. These powers
+cannot be directly stimulated from the spiritual
+world, but result from man's observing the sense-world,
+becoming familiar with it, and working upon
+it. The conquest of the physical world of sense by
+these human faculties must be regarded as the mission
+of post-Atlantean humanity. Step by step that
+conquest proceeded. It is true that even in ancient
+India, man, through the condition of his soul, was
+already turned toward that world; but he still looked
+upon it as illusion, and his spirit turned to the supersensible
+world. In the Persian race, on the contrary,
+there sprang up the endeavour to conquer the
+<pb n='258'/><anchor id='Pg258'/>
+physical world of sense, but the attempt was still
+largely made with those powers of the soul which
+had been left over as an inheritance from the time
+when man could still reach the spiritual world directly.
+Among the peoples of the third epoch of
+civilization, the soul had for the most part lost the
+supersensible faculties. It was obliged to seek
+manifestations of the spiritual in the surrounding
+world of sense, and to continue its development by
+discovering the means of civilization existing in that
+world. Men sought to investigate, through the
+physical world, the spiritual laws underlying it, and
+in this way human sciences arose. Human technical
+skill, artistic work, and their tools and means came
+about through the recognition and use of the forces
+of the physical world. To a man of the Chaldaic-Babylonian
+race the sense-world was no longer an
+illusion but a manifestation, in its different kingdoms,
+in mountains and seas, in air and water, of
+the spiritual activity of powers existing behind it,
+whose laws man was striving to learn.
+</p>
+
+<p>
+To the Egyptian, the earth was a field of work,
+given to him in a condition which he must, by his
+own powers of intelligence, so transform that it
+should bear the impress of human power. From
+Atlantis, oracle-sanctuaries, originating chiefly from
+the Mercury oracle, had been transplanted to Egypt.
+Yet there were others as well,&mdash;for example, Venus
+oracles.
+</p>
+
+<p>
+In that which was fostered, in their oracle-sanctuaries,
+among the Egyptian peoples, the germ of a
+<pb n='259'/><anchor id='Pg259'/>
+new culture was planted. This germ proceeded from
+a great leader who had received his training in
+the Persian Zarathustra Mysteries, who was the reincarnated
+individuality of a disciple of the great
+Zarathustra himself. Let us call him <q>Hermes.</q>
+Through acceptance of the Zarathustra Mysteries
+he was able to find the right way to guide the Egyptian
+people. This people had so turned its attention
+to the physical sense-world, during earthly
+life between birth and death that it was able
+only to a limited extent to directly behold the spiritual
+world behind the physical phenomena, although
+it recognized the spiritual laws of the world. Thus
+it could not think of the spiritual world as the one
+in which it could live while on earth, but on the
+other hand, it could be shown how man will live, in
+the disembodied state after death in the world of
+those spirits who, during earthly life, appear
+through their impressions upon the sense-world.
+</p>
+
+<p>
+Hermes taught that man qualifies himself for
+union with spiritual forces after death, in proportion
+as he uses his powers on earth for furthering
+the purposes of those spiritual forces. Those especially,
+who had worked most zealously in this way
+between birth and death would be united with the
+lofty Sun-God Osiris. On the Chaldaic-Babylonian
+side of this stream of civilization the direction of
+the human mind toward the physical sense-world
+was more conspicuous than on the Egyptian side.
+The laws of that world were being investigated and
+from its reflection in the sense-world these people
+<pb n='260'/><anchor id='Pg260'/>
+looked up to the corresponding spiritual prototypes.
+Yet in many respects the nation remained wedded
+to physical things. Instead of the star-spirit, the star
+was put first, and instead of other spiritual beings
+their earthly counterparts were made prominent.
+Only the leaders attained to really deep knowledge
+concerning the laws of the supersensible world and
+its connection with the physical. The contrast between
+the knowledge of the Initiates and the perverted
+beliefs of the people became more apparent
+in these nations than anywhere else.
+</p>
+
+<p>
+Very different conditions existed in those parts of
+Southern Europe and western Asia where the fourth
+epoch of post-Atlantean civilization was unfolded.
+In occult science, it is called the Greco-Roman period.
+Descendants of peoples inhabiting widely distant
+parts of the older world had met together in these
+countries. Here were oracle-sanctuaries which conformed
+to the various Atlantean oracles; here were
+people with the heritage of ancient clairvoyance as
+a natural gift, and others who were able to acquire
+it, with comparative ease, by training. The traditions
+of the ancient Initiates were not only preserved in
+special places, but worthy successors to them arose,
+who attracted disciples capable of rising to lofty
+levels of spiritual vision. Moreover, these races had
+within them the impulse to create a domain within
+the sense-world which expresses the spiritual in
+perfect form through the physical.
+</p>
+
+<p>
+Greek art is, among other things, a result of this
+impulse. It is only necessary to gaze with the eye
+<pb n='261'/><anchor id='Pg261'/>
+of the spirit upon a Greek temple, in order to see
+that in this marvel of art, material substance is so
+worked upon by man that it appears in every detail
+as the expression of spirit. The Greek temple is
+the <q>House of the Spirit.</q> One sees in its form
+what otherwise only The Spiritual eye of the seer
+perceives. The temple of Zeus-(or Jupiter) is so
+constructed as to present to the physical eye a fitting
+shrine for what the guardian of the Zeus-(or
+Jupiter) Initiation saw with spiritual vision. And
+it is the same with all Greek art. The wisdom of
+the Initiates flowed in mysterious ways into poets,
+artists, and thinkers. The Mysteries of the Initiates
+are found again, in the form of conceptions
+and ideas, in the systems of thought by which ancient
+Greek philosophers interpreted the universe. The
+influences of the spiritual life, the Mysteries of the
+Asiatic and African sanctuaries of Initiation, flowed
+into these nations and to their leaders. The great
+Indian teachers, the associates of Zarathustra, and
+the followers of Hermes had attracted disciples.
+These, or their successors, thereupon founded sanctuaries
+for Initiation, in which the ancient wisdom
+was revived in a new form. These were the Mysteries
+of antiquity. Here disciples were prepared to
+be brought into the condition of consciousness
+through which they might attain vision of the spiritual
+world.<note place='foot'>More detailed information about these Mysteries of antiquity
+is to be found in my book, <q>Christianity as Mystical
+Fact.</q> More particulars will be given in the last chapter of the
+present work.</note> From these sanctuaries of Initiation
+<pb n='262'/><anchor id='Pg262'/>
+the Mysteries flowed forth to those who cultivated
+Spiritual Mysteries in Asia Minor, Greece, and
+Italy. (Important centres of Initiation were formed
+in the Greek world in the Orphic and Eleusinian
+Mysteries. In the Pythagorean School of wisdom,
+lingered the effects of the great wisdom-teachings
+and methods of past ages. On his distant travels,
+Pythagoras had been initiated into the secrets of
+the most varied kinds of Mysteries.)
+</p>
+
+<p>
+But human life between birth and death in the
+post-Atlantean period had also an influence on the
+disembodied state after death. The more man's
+interests were fixed on the physical sense-world, the
+greater was the possibility of Ahriman gaining a
+hold upon the soul during earthly life and retaining
+his power of it after death. This danger was least
+among the peoples of ancient India, for during
+earthly life they had felt the physical sense-world to
+be an illusion, and thus had eluded the power of
+Ahriman after death. The danger for the primitive
+Persian peoples, who between birth and death had
+fixed their attention, with great interest, upon the
+physical sense-world was much greater. They would
+have largely fallen a prey to Ahriman's wiles had
+not Zarathustra pointed out, emphatically through
+his teaching concerning the Light of God, that behind
+the physical sense-world there exists the world of
+the Spirits of Light. In proportion to the ability of
+the people of this civilization to receive something
+into their souls out of the world of thought thus
+created, were they able to escape Ahriman's clutches
+<pb n='263'/><anchor id='Pg263'/>
+during earthly life, and thereby elude him in the
+life after death, during which they were to be prepared
+for a new earth-life. The power of Ahriman
+in earthly life tends to make the physical sense-existence
+appear to be the only one, and thus to
+bar the way to any vista of a spiritual world. His
+power in the spiritual world leads man to complete
+isolation, and to the concentration of all his interest
+upon himself. Those who, at the time of death, are
+in Ahriman's power, are born again as egoists.
+</p>
+
+<p>
+It is now possible for occult science to describe
+life between death and a new birth as it is, provided
+the Ahrimanic influence has, to a certain degree,
+been overcome. It is in this sense that it has
+been described by the author in the first chapter of
+this book as well as in other writings. And it must
+be described in this way if that which can be experienced
+by man during this form of existence is to
+be visualized and if he has attained to purely spiritual
+perception for that which really exists. The
+degree to which the individual experiences this, depends
+upon the extent to which he has overcome the
+Ahrimanic influence.
+</p>
+
+<p>
+Man is approaching nearer and nearer to what it
+is possible for him to become in the spiritual world.
+How this progress is thwarted by other influences
+must however be clearly brought out in our consideration
+of the course of human evolution.
+</p>
+
+<p>
+During the Egyptian period Hermes taught the
+people to prepare themselves during earth-life, for
+communion with the Spirit of Light. But because
+<pb n='264'/><anchor id='Pg264'/>
+at that time human interests, between birth and
+death, were already so constituted that it was only
+possible to a slight degree to see through the veil
+of the physical sense-world, therefore the spiritual
+vision of the soul after death was also clouded and
+the perception of the world of light remained dim.
+</p>
+
+<p>
+The obscuration of the spiritual world after death
+reached a climax in the souls who passed into the
+disembodied state out of a body belonging to the
+Greco-Roman civilization. During their earthly life
+they had brought to perfection the cultivation of
+physical sense-existence, and had thus condemned
+themselves to a shadowy existence after death.
+Hence the Greek felt life after death to be a shadowy
+existence, and it is not mere rhetoric but the realization
+of truth when the hero of that time, who is
+given up to the life of the senses, says, <q>Better a
+beggar on earth than a king in the realm of shades.</q>
+All this was still more marked in those Asiatic peoples
+who had fixed their attention with veneration
+and worship on material images instead of on their
+spiritual archetypes. A large proportion of mankind
+was in this condition at the time of the Greco-Roman
+era of civilization. It can be seen how man's mission
+in post-Atlantean times, which consisted in the conquest
+of the physical sense-world, must necessarily
+lead to estrangement from the spiritual world. Thus
+greatness in one respect necessarily involves deterioration
+in another.
+</p>
+
+<p>
+Man's connection with the spiritual world was kept
+alive in the Mysteries. Through these the Initiates,
+<pb n='265'/><anchor id='Pg265'/>
+in special states of the soul, were able to receive
+revelations from that world. They were more or
+less the successors of the guardians of the Atlantean
+oracles. To them was revealed what had been hidden
+through the influence of Lucifer and Ahriman.
+Lucifer concealed from man what had flowed from
+the spiritual world into the human astral body, without
+his co-operation, up to the middle of the Atlantean
+period. Had the etheric body not been partially
+separated from the physical body, man would have
+been able to experience within himself this part of
+the spiritual world as an inner revelation to his
+soul. As a result of Lucifer's encroachment, this
+could be done only in special states of the soul. At
+those times a spiritual world appeared to man in
+the guise of the astral. The corresponding spiritual
+beings manifested themselves in forms which embodied
+only the higher principles of the human being,
+and in those principles the symbols of their particular
+spiritual forces were astrally visible. Superhuman
+forms were manifested in this way.
+</p>
+
+<p>
+After the encroachment of Ahriman, still another
+kind of Initiation was added to this one. Ahriman
+concealed from man everything out of the spiritual
+world which would have appeared behind physical
+sense-perception, had he not interfered in human
+affairs from the middle of the Atlantean period onward.
+The Initiates of the Mysteries owed the revelation
+of what he had thus kept hidden, to
+the fact that they had developed within their
+souls all those faculties which man had attained
+<pb n='266'/><anchor id='Pg266'/>
+since that time, beyond the degree necessary
+for physical sense-impressions. Thus there
+were revealed to them the spiritual powers lying
+behind the forces of nature. They could speak of
+the spiritual beings behind nature. The creative
+might of those forces acting in nature below man,
+was revealed to them. That which had been active
+since Saturn, Sun and the old Moon and had shaped
+man's physical, etheric and astral body as well as
+the mineral, plant and animal kingdoms, formed the
+contents of a certain kind of mystery-secrets,&mdash;namely
+those over which Ahriman held his hand.
+That which had formed the sentient-, rational-and
+consciousness-souls and which had been concealed
+from man by Lucifer, was revealed in a second kind
+of Mystery-secrets.
+</p>
+
+<p>
+But what the Mysteries could only prophesy was,
+that in time a man would appear possessing an astral
+body which, despite Lucifer, could become conscious
+of the light-world of the Sun-spirit through
+the etheric body, apart from any special condition
+of the soul. And the physical body of that human
+being must be of such a nature, that everything in
+the spiritual world would be revealed to him, which
+Ahriman is able to conceal from man up to the
+time of physical death. Physical death could bring
+no change into the life of such a being, that is
+to say, could have no power over it. The <q>Ego</q>
+so manifests in such a human being that the entire
+spiritual life is at the same time contained in his
+physical life. Such a being is the vehicle of the
+<pb n='267'/><anchor id='Pg267'/>
+Spirit of Light, to whom the Initiate ascends from
+two directions, being led, under special conditions
+of the soul, either to the Superhuman Spirit or to
+the Being of the forces of nature. When the Initiates
+of the Mysteries foretold the appearance in the
+course of time, of such a human being, they were
+prophets of the Christ.
+</p>
+
+<p>
+A personality arose, as the special prophet of
+this coming manifestation, within a nation which
+possessed through natural inheritance the qualities
+of the peoples of western Asia, and through education
+the learning of the Egyptians&mdash;the Hebrew nation.
+This prophet was Moses. The influences of
+Initiation had entered so deeply into his soul that
+in certain states of consciousness the being who had
+undertaken in the regular course of the earth evolution
+to shape human consciousness from the Moon,
+was revealed to him. In thunder and lightning
+Moses realized not merely physical phenomena, but
+manifestations of this Spirit. At the same time the
+other kind of Mysteries had influenced his soul, so
+that he was able to distinguish, in astral vision, how
+the superhuman becomes human by means of the
+ego. Thus, from two directions, He Who was to
+come, was revealed to Moses as the highest form
+of the Ego.
+</p>
+
+<p>
+And in Christ the lofty Sun-spirit appeared in
+human form as the great ideal for human life on
+earth. At His coming, all mystery-wisdom had in
+some respects to take a new form. Up to that time
+this wisdom had existed exclusively for the purpose
+<pb n='268'/><anchor id='Pg268'/>
+of enabling man to put himself into such a condition
+of soul in which he would be able to view the kingdom
+of the Sun-spirit as something <emph>outside</emph> of
+earthly evolution. Henceforth it was the mission of
+Mystery-wisdom to make man capable of recognizing
+in the incarnated Christ the Primordial Being.
+From this Primordial Being man was enabled to understand
+the natural and spiritual worlds.<note place='foot'>What is
+to be said further on this subject will be given in a
+later chapter dealing with supersensible knowledge.</note>
+</p>
+
+<p>
+At the point in His life at which the astral body
+of Christ Jesus contained everything which it is possible
+for the Luciferian influence to conceal, He came
+forward as the Teacher of humanity. From that
+moment, the faculty was implanted in human earthly
+evolution for assimilating that wisdom whereby
+the physical goal of the earth may gradually
+be reached. At the moment when the Event of Golgotha
+was accomplished, human nature was endowed
+with another faculty, that by which Ahriman's influence
+may be turned into good. Henceforth man
+was able to take with him through the gate of death
+that which saves him from isolation in the spiritual
+world. What happened in Palestine was the central
+point, not only of human physical evolution but also
+of the other worlds to which man belongs; and when
+the <q>Mystery of Golgotha</q> had been accomplished,
+when the <q>death on the cross</q> had been suffered,
+Christ appeared in that world where souls sojourn
+after death, and set limits to the power of Ahriman.
+From that moment the region which the Greeks had
+<pb n='269'/><anchor id='Pg269'/>
+called the <q>realm of shades</q> was illuminated by
+that flash of the Spirit indicating to its dwellers that
+light was to return. What had been gained for the
+physical world by the <q>Mystery of Golgotha</q> cast
+light also into the spiritual world.
+</p>
+
+<p>
+Up to this event post-Atlantean human evolution
+had been a time of ascent in the physical sense-world,
+but of descent as far as the spiritual world
+was concerned. Everything which flowed into the
+sense-world proceeded from what had been in the
+spiritual world from remote ages. Since the coming
+of Christ, those who attain to the Mystery of Christ
+are able to take with them into the spiritual world
+what they have won in the physical. And from the
+spiritual world it then flows back again into the
+earthly sense-world, since reincarnated souls, on
+re-entering earth-life, bring with them what the
+Christ-impulse between death and a new birth, has
+bestowed.
+</p>
+
+<p>
+What flowed into human evolution with the appearance
+of the Christ, acted in it like a seed. Only
+slowly can this seed mature. Only the smallest part
+of these profound new wisdom teachings, up to the
+present time, has reached down into physical existence.
+Christian evolution has just barely begun.
+During the successive periods of time following the
+appearance of the Christ, this Christian Evolution
+was able to reveal only so much of its inner essential
+nature as the humanity, the peoples of that
+time, were capable of receiving; only as much as
+they could grasp with their faculties of comprehension.
+<pb n='270'/><anchor id='Pg270'/>
+The first form into which this essence
+of Christianity could be poured may be described
+as a comprehensive ideal of life. As such it was
+opposed to those forms of life which had been developed
+in post-Atlantean humanity. The conditions
+operating in human evolution since the repopulation
+of the earth in the Lemurian period have
+been described above. Accordingly, humanity can
+be traced back to different beings who, coming from
+other worlds, incarnated in the bodily descendants
+of the ancient Lemurians. The various races of
+man are a consequence of this, and the most diverse
+vital interests appeared in these reincarnated souls,
+as a result of their Karma. As long as all this was
+being worked out, there could be no ideal of <q>universal
+humanity.</q> Human nature originated in
+unity, but earthly evolution up to the present time
+has led to division. In the figure of the Christ, we
+see an ideal which opposes all division, for in
+the man who bears the name of Christ there lives
+the lofty Sun-being from Whom every human ego
+is descended. The Hebrew nation still felt itself
+to be a nation, and each individual a member of
+that nation. When once the idea was grasped that
+in Christ-Jesus there lives the ideal Man who stands
+above all that tends to divide humanity, Christianity
+became the Ideal of an all-Embracing brotherhood.
+Above all individual interests and relations, the feeling
+arose in some that the innermost ego of all human
+beings is of the same origin. (In addition to
+all the earthly forefathers, the great common Father
+<pb n='271'/><anchor id='Pg271'/>
+of all humanity appears. <q>I and the Father are
+one.</q>)
+</p>
+
+<p>
+In the fourth, fifth, and sixth centuries after
+Christ, the era in which we are still living was being
+prepared in Europe. It was gradually to replace the
+fourth, or Greco-Roman civilization. It is the fifth
+post-Atlantean period. The races which, after many
+wanderings and varied fortunes, became the vehicles
+of this new civilization were descendants of those
+Atlanteans who had remained less affected than
+others by what had been going on meanwhile during
+the four preceding periods of civilization. They
+had not penetrated into the countries in which those
+respective civilizations took root. On the contrary,
+they had, in their way, handed on Atlantean forms
+of civilization. There were many among them who
+had retained in a high degree the inheritance of the
+ancient dim clairvoyance, the state described above
+as intermediate between sleeping and waking. Such
+people knew the spiritual world from their own experience,
+and could reveal to their fellow-men what
+takes place there. Thus there sprang up a great
+number of narratives of spiritual beings and events,
+and the national treasures of legends and sagas had
+their origin in spiritual experiences of this kind.
+For the dim clairvoyance lasted on, in many people,
+into times not far removed from the present. There
+were other people who, although they had lost clairvoyance,
+nevertheless developed the faculties they
+acquired for use in the physical sense-world in
+accordance with feelings and emotions which corresponded
+<pb n='272'/><anchor id='Pg272'/>
+to clairvoyant experiences. And even
+the Atlantean oracles had their successors in the
+new civilization.
+</p>
+
+<p>
+There were everywhere Mysteries, but in them
+that Mystery of Initiation was most cultivated,
+which leads to the unveiling of that part of the spirit-world
+which Ahriman keeps hidden. The spiritual
+powers existing behind the forces of nature were
+here revealed. In the mythologies of European nations
+are contained the remnants of what the Initiates
+of these Mysteries were able to disclose to
+men. It is true that these mythologies also contain
+the other kind of mystery, although in a more imperfect
+form than that possessed by the Southern and
+Eastern Mysteries. Superhuman beings were
+also known in Europe, but they were seen to be
+in perpetual conflict with the associates of Lucifer.
+And the Light-God too was proclaimed, but in such
+a form that it was doubtful whether he would overcome
+Lucifer. On the other hand, these Mysteries
+were illuminated by the figure of the coming Christ.
+It was announced of Him that His kingdom would
+replace that of the other Light-God.<note place='foot'>All
+sagas concerning the twilight of the gods, and similar
+traditions, had their origin in this knowledge of the Mysteries
+in Europe.</note>
+</p>
+
+<p>
+From such influences as these, there came about
+a cleavage in the soul of the people of the fifth epoch
+of civilization which still continues, and is manifest
+in most diverse phenomena. The soul had not retained,
+from ancient times a sufficiently strong attraction
+for spiritual things to enable it to hold fast
+<pb n='273'/><anchor id='Pg273'/>
+the connection between the worlds of spirit and
+sense. The attraction existed only as a training of
+feeling and emotion, not as direct vision of the spiritual
+world. On the other hand, man's attention was
+more and more directed toward the world of the
+senses and its conquest; and the intellectual powers
+which had been awakened in the latter part of the
+Atlantean period, all those human powers of which
+the physical brain is the instrument, were concentrated
+upon the sense-world, and upon gaining
+knowledge of and mastery over it. Two worlds, so to
+speak, were developed within man: the one directed
+toward the life of physical sense; the other susceptible
+to the revelation of the spirit in such a way
+as to permeate with feeling and emotion even though
+lacking clairvoyant vision. The tendency to this
+cleavage of soul already existed when the teaching
+concerning the Christ was introduced into Europe.
+</p>
+
+<p>
+This message from the spiritual world was received
+into men's hearts, and permeated feeling
+and emotion; but it was not possible to bridge the
+gulf between this state of devotion and what human
+intelligence, concentrated on the sense-world, was
+learning in the sphere of physical existence. What
+is now known as the contradiction between external
+science and spiritual knowledge is simply a consequence
+of this fact. The Christian mysticism (of
+Eckhart, Tauler and others) is the result of Christianity
+becoming permeated with feeling and emotion.
+Science, occupied as it is exclusively with the
+world of sense and its results in life, is the consequence
+<pb n='274'/><anchor id='Pg274'/>
+of the other tendency of the soul, and all
+achievements in the sphere of outer material civilization
+are entirely due to this divergence of tendencies.
+Since those human faculties, of which the
+brain is the instrument, were concentrated exclusively
+on physical life, they were able to reach
+that pitch of perfection which makes contemporary
+science, technical skill, and other forms of mental
+activity possible. Such a material civilization could
+originate only among the nations of Europe, for
+they are those descendants of Atlantean ancestors
+who converted their natural inclination toward the
+physical sense-world into faculties only when it had
+reached a certain degree of maturity. Previously
+they had allowed it to lie dormant, and had lived on
+what remained in them of the Atlantean clairvoyance
+and on the communications of their Initiates.
+While mental culture was outwardly almost entirely
+given up to these influences, in them ripened slowly
+the desire for the material conquest of the world.
+</p>
+
+<p>
+Now, however, the dawn of the sixth post-Atlantean
+era of civilization is already at hand. What
+is to arise at a certain time in human evolution
+has ripened slowly in the preceding age. The first
+beginnings of that which can even now be developed,
+is to be discovered in the thread which binds together
+the two tendencies of the human breast, material civilization
+and life in the spiritual world. To this end
+it is necessary, on the one hand, that the results of
+spiritual vision should be understood; and on the
+other, that in the observations and experiences of
+<pb n='275'/><anchor id='Pg275'/>
+of the sense-world the
+revelations of the Spirit be recognized. The sixth civilization-epoch
+will bring to full development the harmony between the two.
+</p>
+
+<p>
+Herewith the studies in this book have reached a point where we may turn
+from the perspectives of the past to those of the future. But it will be
+better to precede the latter by a study of the Knowledge of Higher
+Worlds and of Initiation. Then, after this study and in connection with
+it, we shall be able to indicate in brief the outlook for the future, in
+so far as that can be done within the framework of this book.
+</p>
+
+</div>
+
+<pb n='276'/><anchor id='Pg276'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Chapter V. Knowledge of the Higher Worlds</head>
+
+<p>
+At the present stage of evolution there are three possible conditions of
+soul in which man ordinarily lives his life between birth and death:
+waking, sleeping and, between the two, dreaming. The last-mentioned will
+be briefly dealt with in a later part of this book; for the moment we
+shall consider life simply as it alternates between its two main
+conditions&mdash;waking and sleeping. Before he can <q>know</q> for himself in
+higher worlds, man has to add to these two a third condition of soul.
+</p>
+
+<p>
+During waking life the soul is given up to the impressions of the senses, and
+to the thoughts and pictures that these evoke in it. During sleep the
+senses cease to make any impression, and the soul loses consciousness.
+The whole of the day's experience sinks down into the sea of
+unconsciousness. Let us now consider how it would be if man were able to
+become conscious during sleep, notwithstanding that all impressions of
+the senses were completely obliterated, as they are in deep sleep. Now
+would any memory remain to him of what had happened while he was
+awake. Would his soul find
+<pb n='277'/><anchor id='Pg277'/>
+itself in a state of vacuity? Would it be incapable
+of having any experiences? This is a question that
+can only be answered if conditions like or similar to
+those under discussion can actually be brought about.
+If the soul is capable of experiencing anything, even
+when sense-activities and recollection of such activities
+are lacking, then that soul would, so far
+as the external world is concerned, be <q>asleep</q>;
+and yet the soul would not be sleeping but awake
+to a world of reality.
+</p>
+
+<p>
+Now such a condition of consciousness can be attained
+if man makes these psychic experiences possible
+toward which occult science guides him. And
+everything that occult science tells us about those
+worlds beyond the sensible, has been found through
+such a condition of consciousness.
+</p>
+
+<p>
+In the foregoing parts of this book certain communications
+have been made concerning the higher
+worlds; and in the following pages, as far as is possible
+in a book of this kind, methods will be discussed
+whereby the state of consciousness requisite for such
+investigations may be acquired. This state of consciousness
+resembles that of sleep, in only one respect,
+namely: that through it, all outward sense
+activity ceases, and also all thoughts that might be
+aroused by the action of the senses, are obliterated.
+But although the soul has no power to experience
+anything consciously in sleep, yet it receives this
+power through this very state of consciousness. And
+through it a capacity for experiencing is awakened
+in the soul which in every day life can be awakened
+<pb n='278'/><anchor id='Pg278'/>
+only through sense impressions. The awakening
+of the soul to this higher state of consciousness is
+called <emph>Initiation</emph>.
+</p>
+
+<p>
+The methods of initiation lead man away from
+the state of ordinary day-consciousness into such
+a soul activity as enables him to use his spiritual
+organs of perception. Like germs these organs lie
+dormant in the soul and must be developed. Now it
+may be that a person, at some particular moment
+of his earthly life, makes the discovery that these
+higher organs have developed within his soul without
+previous preparation. It is a kind of involuntary
+self-awakening. Such a person will become
+conscious of a change affecting his entire being; his
+soul's experiences will have been enriched beyond
+measure and he will find that no experiences of the
+sense-world can bring him such spiritual happiness,
+such soul satisfaction and inner warmth as that
+which now opens up to him, which no physical eye
+can see and no hand can touch. From the spiritual
+world strength and a sense of security in all situations
+in life, will flow into his will. There are instances
+of such self-initiation; but they should not
+give rise to the idea that the only right course is
+to wait for the coming of such self-initiation, and to
+do nothing toward bringing about initiation through
+regular training. We need not here give further
+space to the subject of self-initiation, since it may
+take place without regard to rules of any kind whatsoever.
+</p>
+
+<p>
+What we have to consider is how by training, one
+<pb n='279'/><anchor id='Pg279'/>
+may develop those organs of perception, lying dormant
+in the Soul. Those who do not feel themselves
+especially impelled toward doing something for their
+own development may easily say that man stands
+under the guidance of spiritual powers, that such
+guidance should therefore not be interfered with,
+and that the moment, deemed by those powers to
+be the right one for revealing another world to the
+soul, should be awaited in patience. Indeed, persons
+who are of this opinion are inclined to consider
+it a kind of presumption, or unjustifiable desire
+for any one to interfere with the wisdom of
+such spiritual guidance.
+</p>
+
+<p>
+Those who think in this way will only change their
+opinion if some other mode of presenting the case
+makes a sufficiently strong impression upon them.
+If they were to say to themselves, <q>This wise guidance
+has endowed me with certain faculties, and it
+has done so, not that I should let them lie idle, but
+rather that I should use them. Indeed, the very
+wisdom of such guidance lies in the fact of its having
+placed in me the rudiments of those organs necessary
+for a higher state of consciousness. I can,
+therefore, rightly comprehend this guidance only
+when I regard it as my duty to do everything in my
+power that may serve to bring such rudimentary
+growths to their proper development.</q> Should such
+thoughts make a sufficiently strong impression on
+the mind, scruples against training for the attainment
+of higher consciousness will disappear.
+</p>
+
+<p>
+There is, it is true, another scruple which may
+<pb n='280'/><anchor id='Pg280'/>
+arise in the mind with regard to such schooling. A
+person may say to himself: <q>This development
+of the inner faculties of the soul means an invasion
+of man's most hidden sanctuary. It involves a certain
+change of the entire human being: the method
+for such a change cannot be worked out by any ordinary
+procedure of thought, for the manner in
+which the higher worlds are attained can be known
+only to those to whom the path has become visible
+by reason of experience. If, therefore, I turn to
+such an one, I am allowing him to exercise his influence
+over the innermost sanctuary of my soul.</q>
+Any one given to this attitude of mind will hardly
+find it reassuring if the methods for bringing about
+a higher state of consciousness are imparted to
+him in book form. For it is not a question of receiving
+communications either verbally or from some
+person who, having the knowledge, has set the same
+down in a book to which we have access. Now there
+are people possessing knowledge of the rules for
+developing the spiritual organs of perception who
+are of the opinion that these rules ought not to be entrusted
+to a book. These people, for the most part,
+consider the communication of certain truths relating
+to the spiritual world as forbidden. But this
+view must be characterized as in a certain sense out
+of date in view of the present stage of human evolution.
+It is true that the communication of the rules
+referred to can be made only up to a certain point.
+Yet what is imparted leads so far that one who
+applies it to his soul-life makes such progress in
+<pb n='281'/><anchor id='Pg281'/>
+knowledge that he is able to go on by himself. This
+way then leads onward in a manner of which a true
+idea can be gained only through what has been previously
+experienced. From all these facts, scruples
+may arise concerning the path of spiritual knowledge.
+</p>
+
+<p>
+These scruples however disappear when one
+clearly understands the essential nature of that
+course of development which is adapted to our age.
+Of this latter method of developing we shall speak
+here and other methods will be only briefly referred
+to.
+</p>
+
+<p>
+The method of training to be here discussed furnishes
+to him who has the will for a higher development,
+the means for accomplishing the transformation
+of his soul. Any questionable encroachment on
+the personality of the student would only then be
+possible, should the teacher proceed to carry out
+the change by methods of which the pupil was not
+conscious. But no true teacher of occult science
+in our day would make use of any such method, by
+which indeed, the pupil would be reduced to a blind
+tool. The teacher gives his pupil instructions as to
+the rules of conduct he is to pursue, and the pupil
+carries them out. At the same time, should the case
+seem to demand it, the teacher does not withhold the
+reasons justifying these rules of conduct.
+</p>
+
+<p>
+The acceptance of the rules, and their application
+by a person seeking spiritual development, need
+not be a matter of blind belief. Such a belief ought
+to be quite out of the question in this sphere. One
+<pb n='282'/><anchor id='Pg282'/>
+who studies the nature of the human soul as far as
+it can be followed by ordinary self-observation, without
+occult training may, after accepting the rules
+recommended for spiritual training, ask himself,
+<q>How do these rules act upon the life of the soul?</q>
+This question may be satisfactorily answered previous
+to any schooling by an unbiased use of common
+sense. Before these rules are adopted, true conceptions
+may be gained as to the way in which they
+operate. The effect can be <emph>experienced</emph> only during
+training, but even then the experience will always
+be accompanied by an understanding of the experience,
+if each step that is to be taken is tested by
+sound judgment. And in this age any true spiritual
+science will only suggest such rules for training as
+can be vindicated by sound judgment. For him who
+is willing to simply trust himself to such schooling
+and does not permit prejudice to drive him into
+<emph>blind</emph> faith, all scruples will vanish and objections
+against a regular training for higher states of consciousness
+will no longer disturb him.
+</p>
+
+<p>
+Even such people as may have arrived at a state
+of inward maturity,&mdash;which sooner or later would
+lead to the self-awakening of these spiritual organs
+of perception&mdash;even for these, training is by no
+means superfluous. On the contrary it is especially
+adapted to them. For there are but few cases in
+which personal initiation does not have to travel
+along tortuous and devious ways, and training
+spares them the traversing of such by-paths, leading
+them forward in a straight line. In cases where
+<pb n='283'/><anchor id='Pg283'/>
+such self-initiation comes to a soul, the reason is that
+the required degree of ripeness had already been
+attained in the course of previous incarnations.
+</p>
+
+<p>
+It may easily happen that such a soul possesses
+a certain dim intuition of its ripeness, and by reason
+of this very feeling may assume an attitude of
+disinclination toward training. A feeling of this
+kind may produce a certain degree of pride, which
+refuses to place confidence in a teacher. Now it can
+happen that a certain degree of soul development
+may remain hidden up to a certain age and only
+then reveal itself. But such schooling may be just
+the very means needed to call it forth. Should
+the person hold aloof from such training, it may
+happen that the power will remain dormant during
+that particular Life, and will only reappear in a
+later incarnation.
+</p>
+
+<p>
+The rising to a supersensible state of consciousness
+can only proceed from ordinary waking day-consciousness.
+It is in this consciousness that the
+soul lives prior to its ascent, and schooling will furnish
+the means to lead it out of this consciousness.
+The first steps which the schooling here under consideration
+prescribes, are such as can still be characterized
+as actions of the ordinary day-consciousness.
+It is just those quiet acts of the soul which are the
+most effective steps. This requires that the soul
+should give itself up to definite perceptions and
+these perceptions are such as are able by their very
+nature to exercise an awakening influence upon certain
+hidden faculties of the inner nature of man.
+</p>
+
+<pb n='284'/><anchor id='Pg284'/>
+
+<p>
+They thereby differ from those perceptions of waking
+day-life, whose purpose is to portray external objects.
+The more faithfully they present these things,
+the truer they are. It is, indeed, in accordance with
+their nature that they should be true in this sense,
+but this is not the mission of those perceptions which
+the soul is to consider, when in pursuit of spiritual
+training; and they are therefore so formed as not to
+present anything external, having rather within
+themselves the power to act upon the soul. The
+best percepts for the purpose are the emblematic or
+symbolic ones. Yet other percepts may be used.
+For it does not depend at all on what the percepts
+contain, but solely on the fact that the soul puts forth
+all its powers in order not to have anything in the
+consciousness except the one percept in question.
+Whereas, in ordinary life, its forces are divided
+among many things and perceptions change rapidly,
+the important point in spiritual training is the concentration
+of the whole inner life upon one single
+perception. And this perception must be voluntarily
+brought to the centre of one's consciousness. Symbolic
+perceptions are better than those which reflect
+outer objects or events, because the latter are related
+to the outer world, and the soul has to depend less
+on itself than in the case of symbolic perceptions,
+formed by its own inner energy. The chief object
+at which to aim is the <emph>intensity</emph> of the force to be
+exercised by the soul. It is not what is before the
+soul that is essential, but the greatness of the effort
+and the length of time spent concentrating upon one
+<pb n='285'/><anchor id='Pg285'/>
+perception. Strength ascends from unknown depths
+of the soul, from which it is drawn up by concentration
+on one perception. Occult science contains many
+such perceptions, all of which have been proven to
+possess the power alluded to above.
+</p>
+
+<p>
+One gains a comprehension of this immersion or
+sinking down into a percept by calling the Memory-Concept
+before the soul. Say, for instance, that we
+allow the eye to rest on a tree, and then turn away
+from the object so that it is no longer presented to
+our sight; we shall, nevertheless, be able to retain
+the image of the tree in the soul. Now this image
+or perception of the tree which we have when it is no
+longer in sight, is a recollection of the tree. Then
+assume that this recollection is retained in the soul,
+and the soul reposes, as it were, in this recollection,
+taking care to exclude all other perceptions from
+the memory. The soul then dwells in that memory-concept
+of the tree, and we then have to do with the
+immersion of the soul into a concept. Yet this concept
+is the image of an actual thing perceived
+through the senses. If however, of our own free
+will, we take such images into our consciousness,
+gradually the effect desired will be attained.
+</p>
+
+<p>
+One example of meditation based upon a symbolical
+concept will now be placed before the reader.
+Such a concept must first be built up in the soul,
+and this may be done in the following manner. Let
+us think of a plant, calling to mind how it is rooted
+in the ground, the way in which leaf after leaf shoots
+forth, until finally the blossom unfolds. And then
+<pb n='286'/><anchor id='Pg286'/>
+let us imagine a human being placed beside this
+plant, and let us call up in our soul the thought that
+he has qualities and characteristics which, when compared
+with those of the plant, will be found to be
+more perfect. We dwell on the fact that this being
+is able to move here and there, according to his
+will and his desires, while the plant remains stationary,
+rooted in the soil.
+</p>
+
+<p>
+But now let us also consider: Yes, man is certainly
+more perfect than the plant; but on the other
+hand, I find in him qualities which I cannot perceive
+in the plant and through the lack of which, the plant
+appears more perfect than man in certain respects.
+Man is filled with passions and desires and these
+govern his conduct. With him we can speak of sin
+committed by reason of his impulses and passions,
+whereas in the plant, we see that it follows the pure
+laws of growth from leaf to leaf, and that the blossom
+without passion opens to the chaste rays of the
+Sun. So we can see that man possesses a certain perfection
+beyond the plant, but that on the other hand
+he has paid for this perfection by admitting into his
+being inclinations, desires and passions in addition
+to the pure forces of the plant. And then we call to
+mind the green sap flowing through the plant, and
+think of it as the expression of the pure and passionless
+laws of growth. And then again, we call to mind
+the red blood as it courses through the veins of man,
+and we recognize in it an expression of man's instincts,
+his passions and desires. Let a vivid picture
+of all this arise in our souls. We then think of man's
+<pb n='287'/><anchor id='Pg287'/>
+faculties of development; how he can purify and
+cleanse his inclinations and passions through his
+higher soul faculties. We think how through this
+process something that is low is destroyed in these
+inclinations and passions which thereby are born
+upon a higher plane. Then we may be able to think
+of the blood as the expression of these purified and
+cleansed inclinations and passions.
+</p>
+
+<p>
+Now we gaze in spirit on the rose and say to ourselves:
+<q>In the red sap of the rose is the erstwhile
+green sap of the plant&mdash;now changed to crimson&mdash;and
+the red rose follows the same pure, passionless
+laws of growth as does the green leaf.</q> Thus the
+red of the rose may offer us a symbol of a kind of
+blood which is the expression of cleansed impulses
+and passions, purged of all lower elements, and resembling
+in their purity the forces working in the
+red rose. Let us now try not only to assimilate such
+thoughts within our reason, but also let them come
+to life within our feelings. We can experience a
+blissful sensation when contemplating the purity
+and passionless nature of the growing plant. We
+can awaken the feeling within us how certain higher
+perfections must be paid for through the acquisition
+of passions and desires. This, then, can change
+the blissful sensation previously experienced into a
+serious mood: and then only can it stir within us the
+feeling of liberating happiness, if we abandon ourselves
+to the thought of the red blood that can become
+the carrier of inner pure experiences, like the
+red sap of the rose. The important point is that we
+<pb n='288'/><anchor id='Pg288'/>
+should not look coldly and without feeling upon these
+thoughts which serve to build up such a symbolical
+concept. After dwelling for a time upon the above
+mentioned thoughts and feelings, let us try to transmute
+them into the following symbolical concept.
+Let us imagine a black cross. Let this be the symbol
+for the destroyed lower element of our desires and
+passions and there where the beams of the cross intersect,
+let us imagine seven red radiating roses arranged
+in a circle. Let these roses be the symbol
+for a blood that is the expression of cleansed and
+purified passions and desires.<note place='foot'>It is
+a matter of no moment whatever whether the above
+thoughts are warranted or not by any of the views held by natural
+science. For the object is to develop such thoughts about
+the plant and man as may&mdash;irrespective of all theories&mdash;be
+gained by means of simple and direct contemplation. Such
+thoughts are of importance side by side with no less significant
+theoretical presentments of things in the external world; and
+here the thoughts are not adduced in order to prove a fact
+scientifically, but to construct a symbol that shall prove effective,
+irrespective of whatever objections may be raised by this
+or that person against its construction.</note>
+</p>
+
+<p>
+Now we must call up this symbolical concept before
+our soul just as has been described in the case
+of a memory-concept. Such a concept has an awakening
+power if one abandons oneself to it in inner
+meditation. One must try during this meditation to
+exclude all other concepts. Only the described symbol
+must float before the soul as vividly as possible.
+</p>
+
+<p>
+It is not without significance that this symbol has
+been introduced, not merely as an awakening percept,
+but because it has been constructed out of certain
+perceptions concerning plants and man. For the
+effect of such a symbol depends upon the fact of its
+<pb n='289'/><anchor id='Pg289'/>
+being put together in this definite manner, before
+employing it as an instrument for meditation.
+Should it be called up without a previous process
+of construction such as has here been delineated, the
+picture must remain cold and will be far less effective
+than if it had by previous preparation gathered
+force with which to give warmth to the soul. During
+meditation, however, one should not call up in the
+soul all the preparatory thoughts, but merely allow
+the life-like image to float before one's mind and at
+the same time permit those feelings which are the
+result of these preparatory thoughts to vibrate with
+it. Thus the symbol becomes a sign, co-existent with
+the inner experience. And it is the dwelling of the
+soul in this experience that is the active principle.
+The longer one can do this, without admitting disturbing
+impressions, the more effective will be the
+whole process.
+</p>
+
+<p>
+It is well, however, in addition to the time used in
+meditation itself, to repeat the building up of the
+image through the feelings, as described above, so
+that the corresponding sensation may not pale.
+</p>
+
+<p>
+The greater the patience brought to bear in performing
+these acts of repetition, the more effective
+becomes this image for the soul.<note place='foot'>In my
+explanations of <q>How to attain Knowledge of the
+Higher Worlds,</q> translated under the
+title of <hi rend='italic'>The Way of Initiation</hi>
+and beginning at Chapter II, several other examples of
+methods of meditation are given, and especially efficacious will
+be found one which deals with the coming into being and fading
+away of a plant; also another may be particularly recommended,
+based on the dormant formative power dwelling in the seed of
+a plant, and others on the form and structure of crystals, and
+other substances. But the purpose in this book was only to
+show in one instance, the nature of meditation.</note>
+</p>
+
+<pb n='290'/><anchor id='Pg290'/>
+
+<p>
+Such a symbol as has just been described represents
+no external object or being evolved by nature,
+but for this very reason it possesses an awakening
+power for certain inner faculties. It is true, someone
+may raise the objection: certainly the <q>whole</q>
+as a symbol, does not exist in nature; yet all its
+details are borrowed from nature, the black color,
+the roses, etc. It can all be observed through the
+senses. He who is troubled by such objections, ought
+to consider that it is not the images of these sense
+perceptions that awaken the higher faculties of the
+soul, but that this result is produced purely by the
+manner in which these details are combined. And
+this combination does not then picture something
+that exists in the sense-world.
+</p>
+
+<p>
+A symbol was chosen as an example to show the
+process of effective meditation of the soul. Many
+symbols of this kind are used in occult training and
+are built up according to varying methods. Certain
+sentences, formulæ, and single words can also be
+given as subjects for meditations, and in every case
+the means used will have the same object, namely:
+to detach the soul from sense-impressions and to
+stimulate it to an activity in which the impressions
+of the physical senses play no longer any part and
+in which the unfoldment of inner latent soul capacities
+becomes the essential.
+</p>
+
+<p>
+There are, however, also meditations based exclusively
+upon feelings, sensations, etc., and these are
+especially effectual. Let us, for instance, take the
+feeling of joy. In the normal course of life the soul
+<pb n='291'/><anchor id='Pg291'/>
+experiences pleasure when there exists an outer
+stimulus to pleasure. If a healthily constituted soul
+perceives some act performed by a person, indicative
+of the doer's goodness of heart, then the soul
+will assuredly feel pleasure and joy at such an act.
+But the soul is able to reflect upon such an act, and
+can say to itself that an act done from sheer kindness
+of heart is one in which the doer is following
+the interests of his fellow-creatures rather than his
+own, and such an act may be called ethically good.
+But the soul can lift itself above the perception of
+any particular case in the outer world which has
+given it joy or pleasure, and instead may arrive at
+a general concept of kindness. It can for instance,
+think of kindness coming into existence through one
+soul making the interests of others his own. And
+the soul can then experience joy over the ethical
+idea of kindness. Therefore, the joy is then not over
+this or that event of the sense-world, but it is the
+joy over the idea as such. If the student now tries
+for some time to let this joy come to life within his
+soul, then this is a meditation on a feeling, on a sensation.
+It is then not the idea which is the active
+principle in the awakening of the inner soul faculties,
+but the sustained dwelling upon that feeling
+within the soul which has not been caused by merely
+a single external impression.
+</p>
+
+<p>
+Occult science being in a position to penetrate far
+deeper into the being of things than can be done
+by ordinary perception, the teacher will be able to
+indicate to the pupil feelings and sentiments which
+<pb n='292'/><anchor id='Pg292'/>
+are still more powerful as awakening agents for the
+unfolding of the soul's faculties when used as subjects
+of meditation. Yet, necessary as this will be
+for the higher degrees of training, it should be remembered
+that energetic meditating upon subjects,
+such as kindness of heart may carry the student
+very far on his way.
+</p>
+
+<p>
+Since the natures of human beings differ, special
+methods of training are effective for particular individuals.
+As to the duration of time to be devoted
+to meditation, we may remind the student that the
+greater the length of time during which he can meditate
+uninterruptedly, the stronger will be the effect.
+But every excess in these matters should be avoided.
+There is, however, a certain inner discretion, resulting
+from these exercises themselves which teaches
+the pupil to keep within due bounds in this regard.
+Those who pursue their studies in occult science
+under the personal guidance of a teacher will receive
+from him precise instruction and advice in these
+particulars. Nevertheless, it must be emphatically
+understood that only experienced occultists are in a
+position to impart such advice.
+</p>
+
+<p>
+Such exercises in meditation will generally require
+practice for some time before the student can become
+aware of any result. What is essential to occult
+science is patience and perseverance. He who
+is unable to awaken these two qualities within himself
+and who cannot continually practice his exercises
+in quietude, so that patience and perseverance
+are always the predominant note in his soul-life, cannot
+<pb n='293'/><anchor id='Pg293'/>
+attain very great progress. From what has been
+said above, the reader will have gathered that meditation
+is a means of acquiring knowledge of the
+higher worlds, but he will also see that not just any
+percept whatsoever, taken at random, is productive
+of this result, but only those of the kind before-mentioned.
+</p>
+
+<p>
+The path here indicated leads in the first place
+to what is called imaginative knowledge, and this is
+the first step toward the higher knowledge. Knowledge,
+dependent upon sense-perceptions and upon
+the working up of such perceptions by reason, which
+is sense-bound, is, to use the occult term, known as
+<q>objective cognition.</q> Beyond this are higher degrees
+of knowledge, the imaginative stage being, as
+we have said, the first. Now the term <q>imaginative</q>
+can cause confusion in the minds of some,
+to whom <q>imagination</q> stands only for <q>imaginings</q>&mdash;that
+is concepts that lack reality. In occult
+science, however, <q>imaginative</q> cognition must be
+understood to be that kind of cognition which results
+from a supersensible state of consciousness of the
+soul. The things perceived in this state of consciousness
+are spiritual facts, and spiritual beings, to
+which the senses have no access, and&mdash;since this condition
+of the soul is caused by meditating upon symbols,
+or <q>imaginations</q>&mdash;the sphere to which this
+condition of higher consciousness belongs may be
+termed the imaginative world, and the knowledge
+relating to it, imaginative knowledge. <q>Imaginative</q>
+stands, therefore, in this sense, for that which
+<pb n='294'/><anchor id='Pg294'/>
+is <q>actual</q> in a higher sense than are the facts and
+beings of physical sense-perception.
+</p>
+
+<p>
+A very natural objection to the use of the symbolic
+pictures here characterized is that they arise
+from a dreamy thinking and an arbitrary imagination,
+and might therefore have doubtful consequences.
+But any such doubts are unjustified in
+regard to the symbols given by true occult schools.
+For these symbols are chosen in such a way that
+they can be looked at quite apart from their connection
+with outer sense reality, and their value is to
+be found exclusively in the power with which they
+work upon the soul when it turns its attention wholly
+away from the outer world, when it suppresses all
+sense-impressions and shuts out every thought to
+which it might be stimulated from without. The
+process of meditations is best demonstrated by comparison
+with sleep. In one respect it is like the state
+of sleep; in another, the exact opposite of it. It is
+a sleep which when compared to the day-consciousness,
+represents a higher state of being. The point
+is that by concentration on the given conception or
+image, the soul is obliged to call up much stronger
+forces out of its own depths than it uses in ordinary
+life or knowledge. Its inner activity is thereby enhanced.
+It becomes detached from the body, as it
+does in sleep; but instead of passing, as in the latter
+case, into unconsciousness, it experiences a world
+it did not know before. Although as regards detachment
+from the body this condition may be compared
+with sleep, yet it is such that, compared with ordinary
+<pb n='295'/><anchor id='Pg295'/>
+waking consciousness, it may be characterized
+as a more intense waking state. By this means the
+soul learns to know itself in its true, inner, independent
+being. But in ordinary life, owing to the
+weaker development of its forces, it is only with the
+help of the body that the soul arrives at self-consciousness.
+Therefore it does not experience itself
+but merely sees itself in that image which&mdash;like a
+kind of reflection&mdash;is traced, by the physical body
+(or, properly speaking, by its processes).
+</p>
+
+<p>
+These symbols built up in the manner above described
+are not as yet related to anything real in the
+spiritual world, but they serve to detach the human
+soul from sense-observations and from that instrument,
+the brain, to which the reason is at first fettered.
+This detachment is not effected until man is
+able to feel: <q>I am now perceiving something by
+means of powers for which neither my senses nor
+my brain serve as the instruments</q>; and the first
+thing man thus experiences is a liberation from the
+organs of sense. He is then able to say to himself:
+<q>My consciousness does not vanish when I cease
+to take cognizance of sense-perceptions and ordinary
+reasoned thought; I can lift myself out of those
+conditions and then feel myself as a being alongside
+of that which I was before</q>&mdash;and this is the first
+purely spiritual experience; the perception of a
+psycho-spiritual Ego-being. This has arisen as a
+new self out of that self which is linked to the
+physical senses and physical reason only.
+</p>
+
+<p>
+Had this detachment from the world of the senses
+<pb n='296'/><anchor id='Pg296'/>
+and from the reason been effected without meditation,
+the person would have lapsed into the
+nothingness of the unconscious state. This psycho-spiritual
+being was our possession prior to meditation
+also, but it then lacked the organs for perception
+of the spirit-world; and it might, indeed, have
+been compared to the physical body without the eye
+to see&mdash;the ear to hear. The strength thus employed
+in meditation has, in fact, been the creative means
+by which these psycho-spiritual organs have been
+formed out of a previously unorganized psycho-spiritual
+being. But this which man thus creates for
+himself is also the first thing to be perceived by him.
+The first experience is therefore in a certain sense,
+a kind of <q>self-perception.</q> It belongs to the nature
+of spiritual training that the soul, through the
+self training which it gives itself at this point of its
+development, becomes fully conscious that the first
+thing it perceives in the world of imaginative forms,
+which appear as a result of the exercises described,
+is itself. It is true that these images make their
+appearance as a new world, but the soul must recognize
+that they are, however, at first nothing but
+the reflection of its own being, which has been
+strengthened by exercises. And it must not only
+recognize this by correct reasoning, but must have
+arrived at such a cultivation of the will that it is able
+at any time to put away and obliterate the images
+from the consciousness.
+</p>
+
+<p>
+The soul must be able to act with complete independence
+within these images. This is part of true
+<pb n='297'/><anchor id='Pg297'/>
+spiritual training at this stage. If it could not do
+this, it would be in the same position, in the sphere
+of spiritual experiences, as a soul in the physical
+world which, on looking at an object, has its attention
+so arrested by it that it cannot look away. An
+exception to this possibility of obliteration is formed
+by a group of inner imaginative experiences which
+should <emph>not</emph> be extinguished at this stage of spiritual
+training. They correspond to the inmost kernel of
+the soul's being, and the occult student recognizes
+in those images that which forms the very essence
+of his being which passes through the various repeated
+earth lives. At this point the knowledge of
+repeated earth lives becomes an actual experience.
+In relation to everything else the before-mentioned
+independence of experience must prevail. And only
+after acquiring the faculty of obliterating experiences,
+is the spiritual outer world really approached.
+What is obliterated returns in another form, and is
+experienced as a spiritual outer reality. One feels
+that out of something indefinite one grows psychically
+into something definite. From this self-perception,
+one must then proceed to the observation
+of a psycho-spiritual outer world. This comes to
+pass when we can order our inner experience after
+the manner to be indicated in the following pages.
+</p>
+
+<p>
+At first, the soul of the occult student is feeble
+in all that appertains to a perception of the psycho-spiritual
+world; and he will therefore need all the
+inner energy he can summon in order, while meditating,
+to hold firm the symbols or other concepts which
+<pb n='298'/><anchor id='Pg298'/>
+he has built up from the impulses of the sense-world.
+Should he, however, desire to attain to an actual observation
+of the higher world, he will not alone
+have to maintain his hold on these, he must also,
+after having done this, be able to remain in a condition
+in which not only no influences of the outer
+sense-world can affect the soul, but in which also
+the images above characterized shall have been effaced
+from his consciousness. Only now can that
+which has been previously formed by means of meditation
+enter the plane of his consciousness. The important
+point is that there should be at this stage
+sufficient soul force to spiritually perceive that which
+has thus been formed through meditation, so that it
+may not elude the observer's attention, as is always
+the case if this inner energy is still insufficiently
+developed.
+</p>
+
+<p>
+That which is here evolved as a psycho-spiritual
+organism and which should be comprehended
+through self-perception, is delicate and subtle. The
+disturbing influences of the outer sense-world,
+however one may try to exclude them, are
+nevertheless great. It is not merely a question
+of those disturbances to which we are able to pay
+heed, but far more of those which in ordinary life
+are ever eluding our notice. But it is just through
+the very nature of man that a transitory condition
+in this respect becomes possible. What the soul, in
+its waking state, was powerless to effect, owing to
+the disturbances of the physical world, it is capable
+of achieving during sleep. One who gives himself
+<pb n='299'/><anchor id='Pg299'/>
+up to serious meditation will, with the proper attention,
+become aware of a certain change in his sleep.
+He will feel that while sleeping, he is yet not quite
+asleep, but that his soul has times when, although
+asleep, still it is, in a certain way, active. During
+these conditions, nature wards off the influences of
+the outer world which the waking soul is not yet able
+to keep away of its own strength. When, however,
+the meditation exercises have taken effect, the soul,
+during sleep, detaches itself from unconsciousness,
+and becomes aware of the psycho-spiritual world.
+This can happen in two ways: the person may, while
+asleep, become aware that is is in another world,
+or he may, after awakening, remember that he has
+been in another world. But the former of these two
+feelings requires the greater degree of inner energy,
+for which reason the second is the more common
+among beginners in occult training. But it may
+gradually come to pass that the student will become
+aware of having been during the entire time of sleep
+in this other world, only emerging therefrom when
+he awakes. And his memory of beings and facts
+connected with this other world will become ever
+more and more distinct, thus showing that in one
+form or another he has now entered upon what one
+may call continuity of consciousness. (The continuation
+of consciousness during sleep.)
+</p>
+
+<p>
+Still, for this to be so, it is not necessary that
+man's consciousness should <emph>always</emph> continue during
+sleep. Much will already have been attained in
+the matter of the continuity of consciousness should
+<pb n='300'/><anchor id='Pg300'/>
+the person, whose sleep is in general like that of
+the ordinary individual, have certain periods during
+his sleeping hours when he is aware of being in the
+psycho-spiritual world; or if, on awakening, he is
+able to remember such a condition of consciousness.
+It should, however, be borne in mind that what is
+here described is to be understood only as a transition
+state. It is well to pass through this state as a
+part of training; yet it should not be imagined that
+any conclusive views concerning the psycho-spiritual
+world may be gained from this transition state, for
+in this condition the soul is uncertain, and unable as
+yet to rely upon its own perceptions. But through
+such experiences the soul gathers ever more strength
+enabling it also during waking hours to ward off
+the disturbing influences of the physical outer and
+inner world and thus to attain psycho-spiritual observation.
+Then impressions through the senses no
+longer reach the soul; brain-fettered reason is silent
+and even the image of the meditation, through which
+one has only prepared oneself for spiritual vision,
+has been dropped from consciousness. Whatever is
+given out through occult science in this or that form
+should never originate in any psycho-spiritual observation
+other than that which is made with fully
+waking consciousness. The first experience is one in
+which the student can say to himself: Even should I
+now disregard everything that can come to me
+through impressions from the outer physical world,
+still I look upon my inner being not as upon one in
+which all activity has ceased, but I look upon a being
+<pb n='301'/><anchor id='Pg301'/>
+which is self-conscious in a world of which I know
+nothing as long as I permit myself to be governed
+only by the impressions of ordinary reason and of
+the senses. The soul at this moment has the sensation
+that, in the manner described above, it has given
+birth to a new being as its own essential soul-kernel.
+And the being possesses totally different qualities
+from those which were previously present in the
+soul.
+</p>
+
+<p>
+The second experience of the soul is one in which
+man has his former being, like a second independent
+one, alongside of himself. That which had up to this
+time been imprisoned, evolves now into something
+we are able to confront; we feel, in fact, at certain
+times outside of what we have been accustomed to
+regard as our own being, as our own ego. It is as
+though one now lived in two egos,&mdash;one, which we
+have hitherto known; the other, a newly born being,
+superior to the first,&mdash;and we become aware that the
+former ego acquires a certain independence in its
+relationship to the second, just as the physical body
+has a certain measure of freedom in its relation to
+that first ego.
+</p>
+
+<p>
+This is an event of great importance, for through
+it man comes to know what it means to live in that
+world which he has been endeavoring to reach by
+means of training. It is this second, this new-born,
+ego which can be led to cognizance of the spiritual
+world, and in it can be developed that which has as
+much significance for the spiritual world as our
+sense organs have for the physical world of the
+<pb n='302'/><anchor id='Pg302'/>
+senses. Should this development have attained to
+the requisite degree, the student will not only be
+aware of himself as a new-born ego, but he will recognize
+the spiritual facts and entities around him,
+just as he perceives the physical world through the
+action of his physical senses; and this is a third
+important experience.
+</p>
+
+<p>
+To meet properly this stage of spiritual training
+one must take into account that with the strengthening
+of the forces of the soul a degree of self-love and
+egoism appears with such intensity as is quite unknown
+in the ordinary life of the soul. It would be
+a mistake for anyone to think that it is only a case
+of ordinary self-love at this point. Self-love becomes
+so strong at this stage of development that it
+acquires the strength of a nature-force within the
+soul, and a vigorous training of the will is necessary
+in order to conquer this powerful egoism. This
+training of the will must go hand in hand with the
+rest of the spiritual training. A strong inclination
+exists to feel absolutely happy in a world which we
+have gradually created for ourselves. And we must
+be able to obliterate, in the manner above described,
+that to which we have previously devoted ourselves
+with all our powers. We must efface <emph>ourselves</emph> in
+the imaginative world we have reached. But this
+effacement is opposed by the strongest impulses of
+egoism.
+</p>
+
+<p>
+The idea might easily arise that the exercises in
+spiritual training are something merely external
+which have no connection with the moral development
+<pb n='303'/><anchor id='Pg303'/>
+of the soul. In this connection it must be said
+that the moral force necessary for the conquest of
+egoism, as described, cannot be gained unless the
+moral condition of the soul is brought to a corresponding
+stage. Progress in spiritual training is
+unthinkable unless moral progress takes place at the
+same time. The conquest of egoism is impossible
+without moral force. All talk of spiritual training
+not being at the same time moral training is certainly
+contrary to fact.
+</p>
+
+<p>
+Only he who passes through such an experience
+might advance the following objections: how can one
+be sure to be dealing with actualities, and not with
+mere fancies, visions or hallucinations, when he
+thinks he is having spiritual perceptions? Now the
+matter lies thus: every person, who has been systematically
+trained and who has arrived at the stage
+already characterized, will be in a position to note
+the difference between his own percept and a spiritual
+reality, just as well as a man endowed with
+sound sense knows the difference between the percept
+of a bar of hot iron and the actual presence
+of such a bar that he touches with his hand. The
+difference is determined by experience and by nothing
+else; and in the spiritual world, too, life is the
+touchstone. Just as we know that in the world of
+the senses an imagined bar of iron, however hot, will
+burn no one's fingers, so does the trained occultist
+know whether he is passing through a spiritual experience
+merely in his imagination or whether his
+awakened spiritual organs of perceptions are impressed
+<pb n='304'/><anchor id='Pg304'/>
+by actual facts or beings. The precautions
+to be taken during schooling, in order that the student
+may not fall a victim to such delusions will be
+dealt with in the following pages.
+</p>
+
+<p>
+It is of the greatest importance that the student
+should have attained to a certain very definite condition
+of the soul when the consciousness of the
+new-born ego commences. For through his ego, man
+is the ruler of his sensations, feelings, and conceptions,
+his impulses, desires, and passions. Observations
+and percepts cannot be left in the soul to follow
+their own devices; they must be regulated according
+to the laws of thought. And it is the ego, as it were,
+that controls these thought-laws, and by means of
+them brings order into the life of perception and
+thought.
+</p>
+
+<p>
+It is similar with regard to desires and passions,
+inclinations and impulses. The fundamental ethical
+laws become the guides of these forces of the soul,
+and by reason of the moral judgment, the ego becomes
+the soul's guide within this domain. Now if
+a person detaches a higher ego from his ordinary
+ego, the latter becomes to a certain extent independent.
+That much life-power is now taken away from
+it as is needed for the use of that higher ego. But let
+us consider the case of a person who has not, as yet,
+developed certain ability and firmness in exercising
+the laws of thought and in the power of judgment,
+but who nevertheless desires to bring about the birth
+of his higher ego. He will be able to leave to his
+ordinary ego only as much thought capacity as he
+<pb n='305'/><anchor id='Pg305'/>
+has previously developed. If the amount of well-ordered
+thinking is insufficient, then the ordinary ego
+which has now become independent, will certainly
+fall victim to confused, disordered, fantastic
+thoughts and judgment, and moreover, since in such
+a case the new-born ego must inevitably be weak
+also, the disordered lower ego will gain the upper
+hand, and the person will lose his ability for balanced
+judgment. Had he developed sufficient capability
+and firmness in logical thinking, he might have
+calmly left his ordinary ego to go its own way.
+</p>
+
+<p>
+In the ethical sphere it is precisely the same.
+Should a person not have attained firmness in the
+matter of his moral judgment, should he not have
+become sufficiently master over his inclinations, impulses,
+and passions, he will then render his ordinary
+ego independent while in a condition in which
+it will be overwhelmed by all these soul forces.
+It may then happen that the person will become
+worse through the birth of his higher ego than he
+was before. Had he waited to bring about this birth
+until he had sufficiently developed his ordinary self,
+attaining firmness in the matter of ethical judgment,
+stability of character, and depth of conscience, he
+would then have been in a position to have all these
+virtues left within that first ego when the birth of the
+second came about. Neglecting to do so, however,
+lays him open to the danger of losing his moral balance,
+which under the right course of training cannot
+happen.
+</p>
+
+<p>
+Two things must here be borne in mind. First,
+<pb n='306'/><anchor id='Pg306'/>
+that the facts above related should be taken as seriously
+as possible; secondly, that, on the other hand,
+they should in no way deter one from entering upon
+such training.
+</p>
+
+<p>
+Anyone who has the firm intention of doing all
+in his power that may give confidence to the first
+ego in the execution of what it has to fulfil, need
+never be dismayed when the second ego becomes
+detached as the result of such spiritual training.
+Yet he must remember that the power of self-delusion
+in man is very great with regard to the belief
+that he has now reached the stage of <q>ripeness</q> for
+any special thing.
+</p>
+
+<p>
+During the spiritual training here described the
+student develops his thought-life to such an extent
+that he is not exposed to dangers which are often
+thought to be connected with training. This cultivation
+of thought brings about all the inner experiences
+that are necessary, but causes them to be so
+enacted that the soul lives through them without any
+injurious shocks. Without an adequate development
+of thought, these experiences may produce a
+feeling of great uncertainty in the soul. The method
+here emphasized calls forth experiences in such a
+way that they may produce all their effect and yet
+not cause serious shocks. By developing the life of
+thought the student becomes more of a <emph>spectator</emph> of
+the experiences of his inner life, whereas without
+such thought-development he is in the very midst of
+the experience and is shaken by all the shocks incidental
+to it.
+</p>
+
+<pb n='307'/><anchor id='Pg307'/>
+
+<p>
+Systematic training points out certain qualities
+which the student must acquire by means of exercises,
+in order to find the way to the higher worlds
+and especial stress is laid on the following,&mdash;control
+of the soul over its thoughts, its will, and its feelings.
+The manner in which this control is acquired
+through exercise has a dual aim. On the one hand,
+the soul by this practice acquires a firmness, reliance,
+and balance, which will not forsake it even
+after the birth of the second ego; and on the other
+hand, this latter ego is provided with strength and
+inner fortitude for its journey.
+</p>
+
+<p>
+What is required is that man's thinking power
+shall in all domains conform to facts. In the physical
+world of the senses, life is the great teacher of
+the human ego with regard to reality. Were the soul
+to allow its thoughts to roam aimlessly hither and
+thither, it would soon be corrected by life, unless it
+were willing to enter into combat with it; the soul
+must conform its thoughts to the facts of life. Now,
+when man leads his thoughts away from the world
+of the physical senses, he misses the corrective influence
+of this latter. If his thought is not able to
+be its own mentor, it will be as unsteady as a will-o'-the-wisp.
+Consequently, the student's thought
+must be exercised in such a way that its course and
+object are self-determined. Inner firmness and a capacity
+to concentrate strictly on one object: this is
+what such thinking must of itself engender. And for
+this reason the thought exercises should not be concerned
+with complicated objects or those foreign to
+<pb n='308'/><anchor id='Pg308'/>
+life, but should, on the contrary, deal with those that
+are simple and familiar. Any one who succeeds in
+fixing his mind, over a period of several months and
+for a space of at least five minutes a day, on such
+ordinary objects as a pin or a lead pencil, excluding
+for the time being all other thoughts not concerned
+with the object under contemplation, will have accomplished
+much in the right direction. (A new
+article may be chosen each day, or the same one
+adhered to for the space of several days.)
+</p>
+
+<p>
+Even those who feel themselves to be <q>thinkers</q>
+need not despise this method of preparing themselves
+for occult training, because by fixing the attention
+for a time upon a really familiar object one
+may be sure that he will be thinking in accordance
+with facts, and one who asks himself the questions:
+<q>What are the constituent parts of a pencil?</q> <q>How
+are these materials prepared?</q> <q>How are they afterwards
+put together?</q> <q>When were pencils invented,
+etc.?</q> will surely be adapting his perceptions
+to realities more than he who meditates on the
+descent of man, or asks himself what life is.
+</p>
+
+<p>
+Simple thought exercises prepare us better for an
+adequate concept of the world in its Saturn, Sun,
+and Moon stages of development than those based
+on learned and complicated ideas. For the important
+thing is not at all just to think, but to think in
+conformity with facts by means of an inner force.
+Once one has been trained to accuracy by means of
+an obvious, physical sense process, the desire to
+think in conformity with facts will have become habitual,
+<pb n='309'/><anchor id='Pg309'/>
+even if thought does not feel itself under the
+control of the physical sense-world and its laws; we
+then lose the tendency to let our thoughts drift about
+aimlessly.
+</p>
+
+<p>
+And as in the world of thought, so in the realm
+of the will, the soul must become the ruler. In the
+physical sense-world it is life that rules. It urges
+upon man this or that as a necessity, and the will
+feels itself constrained to satisfy these same wants.
+In following higher training, man must accustom
+himself to obey his own commands strictly, and
+those who acquire this habit will feel less and less
+inclined to desire what is of no moment. All that
+is unsatisfying and unstable in the life of the will
+comes from the desire for things of the possession of
+which we have formed no distinct concept. Discontent
+such as this may, when the higher ego is desirous
+of emerging from the soul, throw that person's
+whole inner life into disorder; and it is a
+good exercise to give oneself for the space of several
+months some command to be carried out at a
+specified time of day: <q>To-day, at this or that
+particular hour, you will do this or that thing.</q>
+Thus we gradually become able to command the time
+at which a thing is to be done and the manner in
+which it is to be performed, so as to admit of its
+being accomplished with utmost exactitude. Thus
+we lift ourselves above the bad habit of saying, <q>I
+should like this,</q> and <q>I want the other,</q> while
+exercising no thought of the possibility of its accomplishment.
+</p>
+
+<pb n='310'/><anchor id='Pg310'/>
+
+<p>
+In the second part of <hi rend='italic'>Faust</hi>, Goethe puts the following
+words into the mouth of a seeress: <q>Him I
+love who craves the impossible,</q> and Goethe himself,
+in his <q>Prose Proverbs,</q> says: <q>To live in the
+idea means treating the impossible as though 't were
+possible.</q>
+</p>
+
+<p>
+Such sentiments must not be put forward as objections
+against what has here been stated, for the
+demands made by Goethe and his seeress (Manto)
+can be fulfilled only by those who have first educated
+themselves through desire for that which is possible,
+and have in so doing, arrived at being able, by means
+of their strong <q>will,</q> to treat the <q>impossible</q> in
+such a manner that through their willing it becomes
+transformed into the possible.
+</p>
+
+<p>
+A certain equanimity should pervade the soul of
+the occult student concerning the world of feeling.
+And to attain this result, it is necessary that the soul
+should have mastery over the expressions of joy
+and sorrow, pleasure and pain. But it is just concerning
+the acquisition of this faculty that some prejudice
+might arise: one might be afraid of becoming
+dull and indifferent if he does not <q>rejoice with them
+that do rejoice, and weep with them that weep.</q>
+Yet this is not what is meant. What is pleasurable
+<emph>should</emph> rejoice the soul, and sorrow <emph>should</emph> give it
+pain, but what the soul is to learn to achieve is control
+over the expression of joy and sorrow. If that
+is his aim, the student will become aware that, far
+from becoming <q>dull and unsympathetic,</q> he will
+be growing all the more receptive to the joy and
+<pb n='311'/><anchor id='Pg311'/>
+sorrow around him. But it is true that the student
+will here find that he needs to watch himself carefully
+for a considerable time to be able to acquire
+the faculty indicated. He must be careful to see that
+he partakes of pain and pleasure to the full, yet
+without so giving himself up to either that he gives
+involuntary expression to it. It is not justified sorrow
+that should be suppressed, but the involuntary
+weeping; not the revulsion against a mean act, but
+the blind raging in anger; not the precaution against
+danger, but the senseless <q>being afraid,</q> etc.
+</p>
+
+<p>
+It is only by means of such exercises that the
+occult student can gain the inner calmness of soul
+necessary in order that, at the birth of the higher
+ego, the soul may not find itself as a kind of double,
+leading a second and unhealthy life alongside of the
+higher self. It is especially in these matters that
+we should not yield to self-deception. Some people
+may be of the opinion that they already possess in
+everyday life a certain degree of equanimity, and
+that they therefore stand in no need of such exercises;
+yet it is especially those who doubly need
+them. For it is quite possible to remain equable
+when surveying the things of this life, and then when
+ascending into the higher world to show evidences
+of a want of equanimity all the greater because it
+had only been held in check. For it should be
+emphatically understood that in the matter of occult
+training it is not so much a question of what we
+may already seem to possess, but of carefully and
+regularly practicing what we need. Contradictory
+<pb n='312'/><anchor id='Pg312'/>
+as this phrase may appear, it is nevertheless true
+that though life may have trained us to this or to
+that, the qualities to serve us in occult training are
+those that we have acquired for ourselves. Should
+life have rendered us excitable, we must train ourselves
+to conquering this trait; yet if life has engendered
+in us equanimity, we should so rouse ourselves
+by our own efforts that the soul may be
+capable of responding to the impressions it receives.
+The man who cannot laugh at anything, has just as
+little control over his laughter as one who is perpetually
+giving way to uncontrolled laughter.
+</p>
+
+<p>
+Thought and feeling may be cultivated by yet another
+means, namely, by the acquirement of the characteristic
+known as positiveness. There is a beautiful
+legend in which it is related of Christ Jesus,
+that He, with others, passed the dead body of a dog.
+The others turned aside from the hideous sight, but
+Christ Jesus spoke admiringly of the creature's
+beautiful teeth. One can, through practice, attain
+to the condition of mind in regard to the world, which
+is indicated in this legend. Error, vice, and ugliness
+should not deter the soul from seeing truth,
+goodness, and beauty, wherever they are to be
+found. Nor is this positiveness to be mistaken for
+want of judgment, or for deliberately closing the
+eyes to what is bad, false, and inferior. He who can
+admire the beautiful teeth of a decaying animal can
+also see that decaying corpse&mdash;yet the corpse does
+not hinder his observing the beauty of the teeth.
+Thus, though what is bad cannot be deemed good, nor
+<pb n='313'/><anchor id='Pg313'/>
+error acclaimed as truth, we can yet train ourselves
+so that what is bad need not prevent us from recognizing
+what is good, nor need errors render us insensible
+to that which is true.
+</p>
+
+<p>
+Thought, combined with will, attains to a certain
+maturity if we strive never to allow what we have
+already experienced or learned to rob us of our unbiased
+receptiveness for new experiences. Such a
+thought as: <q>I have never heard that before; I don't
+believe it!</q> should lose all significance where the
+occult student is concerned; indeed, he should endeavour,
+for a fixed period of time, to allow every
+thing and every creature to convey something new
+to his mind. Every breath of air, every leaf on the
+tree, the prattling of a child,&mdash;each and all will teach
+him something, provided he be willing to bring a different
+point of view to bear upon it from the one
+he has hitherto held.
+</p>
+
+<p>
+It may, of course, be possible to go too far in this
+particular, and we must not at any time lose sight
+of the experiences we have previously had. Indeed,
+what we experience in the present should be judged
+in accordance with the sum of our past experiences.
+These must be laid on one side of the scale, while
+on the other the occult student should place an inclination
+for ever gathering new knowledge. Above
+all, a belief in the possibility that new experiences
+may contradict the old.
+</p>
+
+<p>
+Thus we have enumerated those five qualities of
+the soul which the occult student in regular training,
+should acquire; control of the trend of his thoughts;
+<pb n='314'/><anchor id='Pg314'/>
+control of the impulses of his will; equanimity in
+sorrow and joy; positiveness in his judgment of the
+world; and impartiality in his view of life. After
+giving consecutive periods of time to the acquiring
+of these qualities through continued practice, the
+student must go still further, and bring all these
+qualities into a harmonious whole within the soul,
+to achieve which, he will have to practice the exercises
+in twos and twos together, or three and one,
+simultaneously, so as to bring about the harmony
+desired.
+</p>
+
+<p>
+The exercises indicated above are thus given out
+by occult teaching because if faithfully carried out,
+they not only produce in the occult student what we
+have called above direct results, but they lead indirectly
+to much else that is needed on the path to
+the higher worlds. He who practices these exercises
+sufficiently will, while doing so, become aware of
+many a lack and many a failing in his own soul-life,
+and he will at the same time find in them the very
+means necessary to give strength and security to the
+intellect, to the emotional tendencies and to the character
+as well. He will assuredly need many additional
+exercises, according to his capacities, temperament,
+and character; these, however, will present
+themselves if the above be frequently carried out.
+Indeed, one will notice that the already indicated
+exercises, indirectly, gradually yield that which at
+first does not seem to be in them. A person endowed
+with but little self-confidence, for instance, finds in
+the course of time, that by persistent practice the
+<pb n='315'/><anchor id='Pg315'/>
+needed confidence in himself has come about. And
+it is the same with many other soul qualities.<note place='foot'>Special
+exercises going into greater detail on this subject
+may be found in my book entitled <hi rend='italic'>The Way of Initiation</hi>.</note>
+</p>
+
+<p>
+It is a matter of significance that the occult student
+is capable of raising these capabilities to ever higher
+degrees; and he must succeed in so controlling his
+thoughts and feelings that the soul will have power
+to maintain complete inner quietude for certain
+periods of time&mdash;periods during which he can keep
+out of his mind and heart all those things
+that in any way concern the outer everyday life, its
+joys and sorrows, its pleasures and cares, even its
+tasks and demands. At such a time nothing should
+be allowed entrance into the soul except what the
+soul itself admits. An abjection may easily be made
+to this. One might imagine that alienation must result
+if the student withdraws in heart and spirit
+from life and its duties for a certain part of the day.
+Yet in reality, this is by no means the case. For
+those who, in the above manner, give themselves up
+to periods of inner quietude and peace will find that
+out of these there grows such a fund of energy for
+fulfilling the outer duties of life that they are not
+only not less efficiently performed, but assuredly
+more so.
+</p>
+
+<p>
+It is of great benefit at such times to detach oneself
+entirely from thoughts of personal affairs, and
+to be able to raise oneself to that which affects not
+oneself alone, but all mankind. If he is then able to
+<pb n='316'/><anchor id='Pg316'/>
+fill his soul with messages from a higher spiritual
+world, and if they have the power of enthralling his
+soul to as intense a degree as any personal concern
+or care, then indeed will his soul have gathered fruit
+of especial value.
+</p>
+
+<p>
+Those who thus exert themselves to regulate their
+soul-life will arrive at the possibility of a degree of
+self-observation that will permit them to review their
+personal affairs with the same tranquillity as those
+of others. Seeing one's own experiences and one's
+own joys and sorrows in the light in which those of
+another appear, is a good preparation for occult
+training. We bring this exercise gradually to the
+necessary stage, if, after the day's work is over, we
+allow the pictures of the day's occurrences to pass
+before the mind's eye. We would then see ourselves
+within our own experiences as in a picture;
+in other words, we would look at ourselves in our
+daily life, as an outside observer.
+</p>
+
+<p>
+A certain practice in self-observation having been
+gained by concentrating the attention upon short
+divisions of the day's experience, the student will
+become more and more expert in this kind of retrospect,
+continued practice enabling him to review the
+events of the whole day completely and quickly. It
+will become ever more and more the ideal of the
+occult student to assume such an attitude with regard
+to the events of life which confront him that
+he will be able to await their approach with absolute
+calm and inner confidence, no longer judging them
+by the state of his own soul but according to their
+<pb n='317'/><anchor id='Pg317'/>
+own inner meaning and inner worth. And it is by
+looking to this ideal that he will create a condition
+of soul that will enable him to meditate profoundly,
+as described above, upon symbolical and other
+thoughts and feelings.
+</p>
+
+<p>
+The conditions here described must be fulfilled,
+because supersensible experience is built upon the
+foundation on which the student stands in his ordinary
+soul-life, before he enters the supersensible
+world. In a two-fold way, all supersensible experience
+is dependent upon the soul's point of departure
+before entering that world. One who is not intent,
+from the outset, on making sound powers of judgment
+the foundation of his spiritual training will
+develop supersensible capacities which perceive the
+spiritual world inaccurately and incorrectly. To a
+certain extent his spiritual organs of perception will
+develop in the wrong way. And just as a man with
+a defective or diseased eye cannot see correctly in
+the sense-world, so it is not possible to have true perceptions
+with spiritual organs which are not built
+upon the foundation of sound powers of judgment.
+One who starts from an immoral state of soul rises
+into the spiritual worlds with his spiritual vision
+stupified and clouded. In regard to supersensible
+worlds he is like a person in the sense-world who
+makes observations in a state of lethargy. The latter,
+however, will not be able to make any statements
+of consequence, whereas the spiritual observer,
+even in his stupefaction, is more awake than
+a person in the ordinary state of consciousness, and
+<pb n='318'/><anchor id='Pg318'/>
+the results of his observations will therefore be erroneous
+in regard to the spiritual world.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+The highest possibilities of imaginative cognition
+can be realized by supporting the aforesaid meditations
+by that which one might call <q>sense-free</q>
+thinking. Now when we formulate an idea based
+upon observations made in the physical sense-world,
+our thought is not free from sense-impressions. Yet
+it is not as though man could formulate only such
+ideas: human thought need not become void and
+meaningless simply because it is not filled with observations
+derived through the channels of the
+senses. The most direct and the safest way for the
+occult student to acquire this <q>sense-free</q> thinking,
+is to make the facts of the higher worlds presented
+by occult science, the subject of his thoughts.
+These facts cannot be observed by means of the
+physical senses; nevertheless, the student will find
+that he will be able to grasp them&mdash;if only he has
+enough patience and perseverance. No one can explore
+higher worlds, or make his own observations
+therein, without having been trained. But it is quite
+possible without training to understand everything
+which investigators communicate about those regions.
+Should anyone ask, <q>How can I accept on
+trust what the occultist tells me, being myself as yet
+unable to see it?</q>&mdash;such an objection would be
+groundless, for it is perfectly possible to arrive
+through mere reflective thinking at the sure conviction
+that the matters thus communicated are true.
+</p>
+
+<pb n='319'/><anchor id='Pg319'/>
+
+<p>
+If a man is unable, through reflecting, to arrive at
+such a conviction, the reason is not that he cannot
+possibly <q>believe</q> something he cannot see, but
+simply because he has not as yet applied his powers
+of reflective thinking in a sufficiently unbiased, comprehensive
+and profound manner.
+</p>
+
+<p>
+In order to be clear on this point, it must be borne
+in mind that human thought, if it arouses itself to
+energetic activity, can understand more than it
+usually imagines possible. For in thought there is an
+inner essence which is in connection with the supersensible
+world. The soul is not usually conscious
+of this connection, because it is wont to train its
+faculty of thought only through the world of sense.
+On this account it thinks incomprehensible what is
+imparted to it from the supersensible world. What is
+thus communicated is, however, not only intelligible
+to thought which has been spiritually trained, but
+to any thinking which is fully conscious of its power
+and is willing to make use of it.
+</p>
+
+<p>
+By the persevering assimilation of what occult
+teachers are able to impart to us we habituate ourselves
+to a line of thought that is not derived from
+sense-observation, and we learn to recognize how,
+within the soul, one thought is allied to another, and
+how one thought calls forth another, even when the
+connection of ideas is not occasioned by any power
+of sense-observation. The essential point is that by
+this method we become aware of the fact that the
+world of thought possesses an inner life, and that
+while we are engaged in thought we are, indeed, in
+<pb n='320'/><anchor id='Pg320'/>
+the realm of a supersensible living power. Thus we
+may say to ourselves: <q>There is something within
+me that develops an organism of thought; nevertheless,
+I am one with this something.</q> And thus in
+yielding to this sense-free thinking, we experience
+something like a being, which flows into our inner
+life, just as the qualities of the things of the senses
+flow into us through our physical organs when used
+for sense-observation.
+</p>
+
+<p>
+<q>Out there in space,</q> says the observer of the
+sense-world, <q>is a rose: it is not unfamiliar to me,
+for both scent and colour proclaim its presence.</q>
+And in like manner, when sense-free thought is working
+within us, we need only be sufficiently unbiased
+in order to be able to say: <q>Something real proclaims
+its presence to me, linking thought to thought and
+constituting a thought-organism</q>&mdash;only there
+is a difference to be noted between the communication
+coming to the observer from the outer world of
+the senses, and that which actually reaches the sense-free
+thinker. The former feels that he is standing
+without&mdash;in front of the rose&mdash;whereas he who has
+given himself up to thinking which is untrammelled
+by the senses will feel <emph>within himself</emph> whatever thus
+proclaims its presence to him; he will feel himself
+one with it.
+</p>
+
+<p>
+Those who, more or less, unconsciously consider
+as beings only that which they can perceive as external
+objects, will, it is true, be unable to entertain
+the feeling that whatever has the nature of a being,
+can also manifest itself within man by his becoming
+<pb n='321'/><anchor id='Pg321'/>
+one with it. In order to judge correctly one must be
+able to have the following inner experiences: one
+must learn to distinguish between the thought combinations
+created through one's own volition, and
+those experienced without any voluntary exercise of
+the will. In the latter case, we may then say: I remain
+quite still within myself; I produce no trains of
+thought; I yield to that which <q>thinks within me.</q>
+Then we are fully justified in saying: Within me a
+being is acting, just as we are justified in saying that
+the rose acts upon us when we see a certain red,
+when we perceive a certain odor.
+</p>
+
+<p>
+Nor is there any contradiction in having derived
+the contents of our ideas from communications made
+by the occult seer. The ideas are, it is true already
+there when we devote ourselves to them; yet they
+cannot be <q>thought</q>, without in each case being
+created anew within the soul. The important point
+is that the occult teacher seeks to awaken in his
+hearers and readers the kind of thoughts which they
+must first call forth from within themselves, whereas
+he who describes some physical object indicates
+something that the listener or reader may observe
+within the sense-world.
+</p>
+
+<p>
+(The path which leads to sense-free thinking by
+means of the communications made by occult science
+is thoroughly safe. But there is also another method
+even safer and above all things more exact, yet for
+this very reason more difficult for the majority.
+This method is set forth in my two books,
+<q><hi rend='italic'>Goethe's Conception of the World</hi></q>
+and <q><hi rend='italic'>The
+<pb n='322'/><anchor id='Pg322'/>
+Philosophy of Spiritual Activity</hi>.</q> These writings
+set forth what human thought can achieve for
+itself, if the thinking is not under the influence of the
+physical sense impressions but relies merely upon
+itself. Then pure thinking works within man like a
+living being. At the same time nothing in the
+above-mentioned writings is derived from communications
+due to occult science itself, and yet it is
+shown that pure, self-reliant thinking can obtain information
+about the world, life and man.
+</p>
+
+<p>
+These writings therefore occupy a very important
+intermediate position between the actual cognition
+of the sense-world and that of the spiritual world.
+They present that which thinking can gain when it
+raises itself above sense-observation and yet does
+not enter into occult research. Anyone who allows
+these books to work upon his whole soul, already
+stands within the spiritual world, but it appears to
+him as a world of thought. Those who are in a position
+to allow this intermediate condition to act upon
+them, will be following a safe and sane path and can
+thus win for themselves a feeling concerning the
+higher worlds, which will for all future time ensure
+for them most abundant results.)
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+The object of meditating upon the above described
+symbolical concepts and feelings is, strictly speaking,
+the development of the higher organs of cognition
+within man's astral body. They are in the first
+place created from the substance of the astral body.
+These new organs of observation establish a connection
+<pb n='323'/><anchor id='Pg323'/>
+with a new world wherein man learns to know
+himself as a new ego.
+</p>
+
+<p>
+These new organs of perception are first of all
+to be distinguished from those of the physical sense-world
+by being <emph>active</emph> organs. Whereas the eye and
+ear are passive, allowing light and sound to work
+upon them, it may be said of these perceptive organs
+of the soul and spirit that, while functioning they
+are in a perpetual state of activity, and that they
+seize hold of their objects and facts, as it were, in
+full consciousness. This gives rise to the feeling
+that psycho-spiritual cognition is a union with,&mdash;a
+<q>dwelling within,</q>&mdash;the corresponding facts.
+</p>
+
+<p>
+These separately evolving psycho-spiritual organs
+may be compared to <q>lotus flowers</q> corresponding
+to the appearance which they present to the clairvoyant
+consciousness, as they are formed from the
+substance of the astral body.<note place='foot'>It must
+of course be clearly understood that such an appellation
+as <q>lotus flower</q> has no more bearing on the matter than
+has the expression <q>wing,</q> if applied to the lobe of a lung.</note>
+</p>
+
+<p>
+Very definite kinds of meditation act upon the
+astral body in such manner that certain psycho-spiritual
+organs, the so-called <q>lotus flowers,</q> are developed.
+Any proper meditation undertaken with
+the view of attaining to imaginative cognition has
+its effect upon one or another of these organs.<note place='foot'>In my
+books, entitled <q><hi rend='italic'>The Way of Initiation</hi></q>
+and <q><hi rend='italic'>Initiation
+and Its Results</hi>,</q> some of these methods of meditation and
+exercises for acting upon these different organs are set forth.</note>
+</p>
+
+<p>
+A regular course of training arranges and orders
+the separate exercises to be practised by the occult
+student, so that these organs may either simultaneously
+<pb n='324'/><anchor id='Pg324'/>
+or consecutively attain their suitable development,
+and on this process the student will have to
+bring much patience and perseverance to bear.
+Those, indeed, who are possessed of no more than
+the average amount of patience with which man,
+under ordinary conditions of life is endowed, will
+not reach very far. For it takes a long&mdash;often a
+very long time indeed&mdash;before these organs have
+reached a point at which the occult student is able to
+use them for observing things in the higher worlds.
+At this point comes what is known as <q>illumination,</q>
+in contradistinction to the <q>preparation,</q> or
+<q>purification,</q> which consists in the practices undertaken
+for the formation of these organs. (The
+term <q>purification</q> is used because in order to
+reach certain phases of inner life, the pupil cleanses
+himself through the corresponding exercises, of that
+which belongs to the world of sense observation.)
+</p>
+
+<p>
+It is, however, quite possible that before actual
+illumination, the student may get repeated <q>flashes
+of light</q> from a higher world. These he should receive
+gratefully. Even these can make him a witness
+of the spiritual realms. Yet he must not falter
+should this never be vouchsafed him during his entire
+period of preparation, and should its consequent
+duration seem all too long to him. Indeed, those
+who yield to impatience <q>because they can as yet see
+nothing,</q> have not yet acquired the right attitude
+toward the higher worlds. Those alone will be in a
+position to grasp this who can view the exercises
+they undertake as an object in themselves. For
+<pb n='325'/><anchor id='Pg325'/>
+this practice is in truth a working on something
+psycho-spiritual, namely, on their own astral body;
+even though they do not <q>see,</q> they can <q>feel</q> that
+they are working on the psycho-spiritual plane.
+Only when we have a preconceived idea of what we
+<q>wish to see,</q> are we unable to experience this feeling.
+In that case we may consider as nothing what
+is, in reality, of immeasurable importance. But one
+should observe minutely everything which one experiences
+while practicing,&mdash;experiences which are
+so fundamentally different from those of the sense-world.
+We shall then become aware that we cannot
+work upon our astral body as though it were some
+indifferent substance; but that in it there lives a
+totally different world of which the life of our senses
+does not inform us.
+</p>
+
+<p>
+Higher entities act upon the astral body in the
+same way in which the world of the physical senses
+acts upon the physical body, and we <q>come upon</q>
+that higher life in our own astral body, provided only
+we do not shut ourselves out from it. If we are perpetually
+saying: <q>I am aware of nothing,</q> then it
+is generally the case that we imagined that these
+experiences should appear thus and so; and because
+we do not see what we imagined we should see, we
+say, <q>I can see nothing.</q>
+</p>
+
+<p>
+However, he who is able to acquire the right attitude
+of mind with regard to his practice during
+training, will find more and more that he has something
+which he loves for its own sake and which, as
+an immeasurably important vital function, he can
+<pb n='326'/><anchor id='Pg326'/>
+no longer do without. He will then know that
+through these very practices he is standing in the
+psycho-spiritual world and will await with patience
+and resignation what may further transpire. This
+attitude of mind of the student may best be expressed
+in such words as these: <q>I <emph>will</emph> do all the
+exercises which have been assigned to me; for I
+know that in the fullness of time as much will come
+to me as I should receive; I do not ask for it impatiently,
+but I prepare myself to receive it.</q> On the
+other hand one should not raise the objection: The
+occult student, then, is expected perhaps for a long
+time to feel around in the dark, because he cannot
+know that he is on the right path with his exercises,
+before he obtains results. It is not true, however,
+that he must wait until the results prove to him the
+correctness of the exercises. If the attitude of the
+student is right, then the satisfaction which he experiences
+in the practice of these exercises, in itself
+carries the conviction that he is doing the right thing,
+and he does not need to wait for results to prove it.
+The correct practice of exercises in occult training
+brings with it a satisfaction that is not merely satisfaction,
+but conviction&mdash;the conviction that I am
+doing something which shows me that it is leading
+me forward in the right direction. Every occult
+student may have this conviction at any moment if
+he pays careful attention to his experiences. Should
+he not exercise such attention, he will simply pass
+by these experiences just as a wayfarer in profound
+thought does not notice the trees alongside of the
+<pb n='327'/><anchor id='Pg327'/>
+road, though he would surely see them if he would
+but direct his attention to them.
+</p>
+
+<p>
+It is by no means desirable that results, other
+than those which are always due to such practice,
+should in any way be hastened. For such results
+might easily be only an infinitesimal part of what
+should really take place. Indeed, in the matter of
+occult development, partial results are, more often
+than not, the cause of considerable delay in complete
+development. Contact with such forms of spiritual
+life corresponding to partial development, tends to
+dull the perceptive faculties to the influences of
+those powers which would lead on to higher stages
+of development; while the benefit derived from such
+a <q>glimpse</q> of the spiritual world, is after all only
+a seeming one, because this glimpse cannot divulge
+the truth, but only deceptive illusions.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+The psycho-spiritual organs, the <q>lotus flowers,</q>
+shape themselves in such a manner that to clairvoyant
+consciousness they appear in the vicinity of
+particular physical organs of the body of the person
+undergoing training. From among these psycho-spiritual
+organs the following should be enumerated:
+that which is to be perceived between the eye-brows
+is the so-called two-petalled lotus flower; that
+in the region of the larynx is the sixteen-petalled
+lotus; in the region of the heart is to be found the
+twelve-petalled lotus flower and the fourth is near
+<pb n='328'/><anchor id='Pg328'/>
+the navel. Others appear in close conjunction with
+other parts of the physical body.<note place='foot'>The appellation
+<q>two-petalled</q> or <q>sixteen-petalled,</q> and so
+on, is used because the organs in question may be likened to
+flowers having a corresponding number of petals.</note>
+</p>
+
+<p>
+The lotus flowers are formed in the astral
+body, and by the time one or the other has developed,
+we become conscious of them. We then feel
+that we can make use of them, and that by doing so
+we really enter a higher world. The impressions
+received of that world still resemble in many respects
+those of the physical senses; and one with
+imaginative cognition will be able to designate the
+new higher world as impressions of heat or cold,
+perceptions of sound or words, effects of light or
+color&mdash;because it is in this way that he perceives
+them. He is, however, conscious of the fact that
+these perceptions express something different in
+the imaginative world from what they do in the
+actual sense-world; and he recognizes that behind
+them lie causes which are not physical, but psycho-spiritual
+ones.
+</p>
+
+<p>
+Should he receive an impression of heat he will
+not, for instance, attribute this to a piece of hot
+iron, but will regard it as the emanation of some
+soul-process, which he has hitherto experienced
+only with his soul's inner life. He knows that behind
+imaginative experiences exist psycho-spiritual
+things and processes just as behind physical perceptions
+we have physical entities and material facts.
+</p>
+
+<p>
+And yet this similarity, apparent between the
+world of imagination and the physical world, is
+<pb n='329'/><anchor id='Pg329'/>
+modified by one important difference. There is
+something present in the physical world which, when
+met in the imaginative world, bears quite another
+appearance. In the former we are aware of a perpetual
+ebb and flow, an alternation between birth
+and death. But in the imaginative world there appears,
+in place of this phenomenon, a continual metamorphosis
+of the one into the other. In the physical
+world we see, for instance, how a plant fades away,
+but in the imaginative world there emerges, in proportion
+as the plant fades, another form, not physically
+discernible, into which the withering plant is
+gradually transformed. When once the plant has
+faded away completely, this form will have become
+fully developed in its place. Birth and death are
+conceptions which lose their value in the imaginative
+world, making way for a comprehension of the
+transmutation of the one into the other.
+</p>
+
+<p>
+This being the case, those truths concerning which
+we have already made certain communications in an
+earlier chapter of this book (see Chapter II, <q>The
+Nature of Man</q>) become accessible to the imaginative
+perception. Physical sense-perception is able to
+perceive only what takes place in the physical body,
+processes which are enacted within the <q>domain
+of birth and death.</q> The other principles of man's
+being, namely, the etheric or vital body, the sentient
+body, and the ego, are subject to the law of
+transmutation, and the perception of them is unlocked
+by imaginative cognition. Any one who has
+advanced this far will observe that that which lives
+<pb n='330'/><anchor id='Pg330'/>
+on under other conditions of being after death, detaches
+itself from the physical body.
+</p>
+
+<p>
+But development does not come to a standstill
+within the imaginative world. Anyone who would
+like to remain stationary in it, would, it is true,
+be able to note the entities in process of transmutation,
+but he would be unable to interpret the meaning
+of these processes of change. He would not be
+in a position to find his way about in this newly attained
+world. For the imaginative world is a realm
+of unrest&mdash;there is naught in it but movement and
+change; nowhere are there stationary points. Such
+points of rest are reached only by the person who,
+having transcended the stage of imaginative knowledge,
+has attained to that grade of development
+known to occult science as <q>understanding through
+inspiration.</q>
+</p>
+
+<p>
+It is not necessary for one seeking knowledge of
+the supersensible world to develop his capacities so
+that the imaginative cognition should have been acquired
+in full measure, before moving on to the
+stage of <q>inspiration.</q> His exercises may, indeed,
+be so regulated that two processes may go on simultaneously,
+one leading to imagination and the other
+to inspiration. The student will then in due time
+enter a higher world, in which he not only perceives,
+but where he can also find his way about, as it were,
+and which he becomes able to interpret. Progress,
+as a rule, consists in the occult student perceiving
+some apparitions of the imaginative world and becoming
+<pb n='331'/><anchor id='Pg331'/>
+conscious, after a while, that he is beginning
+to get his bearings.
+</p>
+
+<p>
+Yet the world of inspiration is something quite
+new compared with the purely imaginative realm.
+By means of the latter we learn to know the transformation
+of one process into another; while through
+the former we come to recognize the inner qualities
+of ever changing beings. Imagination shows us the
+soul-expression of such beings; through inspiration
+we penetrate into their spiritual core. Above all,
+we become aware of a multiplicity of spiritual beings
+and of their relation to one another. In the physical
+sense-world we have also, of course, to do with a
+multiplicity of different beings, yet in the world of
+inspiration this multiplicity is of a different character.
+In that world each being sustains quite definite
+relations to all the other beings, not, however,
+as in the physical world through outer influence
+upon them, but through their essential inner nature.
+</p>
+
+<p>
+When we become aware of a being in the world
+of inspiration, no external impression made upon
+another is apparent, such as might be compared
+with the influence of one physical being upon another;
+a relation nevertheless exists which is purely
+the result of the inner constitution of the two beings.
+This relationship may be compared with that in
+which the separate sounds or letters of a word stand
+to one another in the physical world. If we take the
+word <q>man,</q> the impression made is due to a consonance
+of the letters, m-a-n. There is no impact
+nor other outer influence passing from the <q>m</q> to
+<pb n='332'/><anchor id='Pg332'/>
+the <q>a,</q> but both letters sound together within <q>a
+whole,</q> owing to their very nature. This is why
+observations made in the world of inspirations can
+only be compared to reading and the observer sees
+the beings of this world like written characters which
+he must learn and whose inner relations must reveal
+themselves to him like a supersensible writing.
+Therefore occult science can call cognition through
+inspiration, figuratively, the <q>reading of the secret
+script.</q> How one may read by this <q>secret script</q>
+and how one can communicate what has thus been
+read will now be made clear by reference to previous
+chapters in this book. Man's being was first described
+as composed of different principles. It was
+then further shown how the cosmos in which man
+is developing, passes through various conditions;
+those of Saturn, Sun, Moon, and Earth. The perception
+by means of which we are able on the one
+hand to discern the principles of the human being,
+and, on the other, the successive states of the Earth
+and its previous transformations, is revealed to the
+imaginative cognition. But it is now further necessary
+that the relations existing between the Saturn
+state and man's physical body; between the Sun
+state and the etheric body, etc., be understood. It
+must be shown that even during the Saturn state the
+germ of man's physical body came into existence,
+and that it has then further developed to its present
+form during the Sun, Moon, and Earth periods.
+</p>
+
+<p>
+It had to be shown for example, what changes took
+place in the human being owing to the separation of
+<pb n='333'/><anchor id='Pg333'/>
+the sun from the earth, and also that something similar
+again took place in connection with the moon.
+We had, moreover, to make plain what contributed
+to the bringing about of such changes in mankind
+as those which took place in the Atlantean era, how
+they were manifested in the successive Indian, ancient
+Persian, Egyptian, and other periods. The description
+of this sequence of events is not the result
+of imaginative perception, but of inspirational cognition
+derived from the reading of the secret script.
+For such reading, the imaginative perceptions are
+like letters, or sounds, although such reading is not
+alone necessary for interpretations like the above. It
+would be impossible to comprehend the whole life-process
+of man by means of imaginative cognition
+alone. One might possibly be in a position to note
+how, in the process of dying, the psycho-spiritual
+principles detach themselves from what remains in
+the physical world, but it would be impossible to
+understand the connection between what happens
+to man after death and the preceding and following
+stages, were we unable to find our way through the
+facts obtained by imaginative cognition. Without
+inspirational knowledge the entire imaginative world
+would remain mere writing, at which we gaze but
+which we are unable to read.
+</p>
+
+<p>
+As the student proceeds from imagination to inspiration
+he will soon see how wrong it would be
+to neglect this understanding of the facts of the universe
+and limit himself only to those facts which, so
+to speak, touch his close personal interests. Indeed,
+<pb n='334'/><anchor id='Pg334'/>
+those who are not initiated into these matters may
+be inclined to say: <q>The only thing that seems of
+any importance to me is that I should ascertain the
+fate of the human soul after death. If anyone can
+give me information upon that subject, it will suffice;
+but of what use is it for occult science to present to
+me such remote subjects as the Saturn and Sun
+states, or the separation of the moon and the sun,
+etc.?</q>
+</p>
+
+<p>
+Those, however, who have been properly instructed
+in these things will recognize that a true understanding
+of what they desire to learn could not be
+obtained without knowledge of these matters, which
+appear so unnecessary to them. A delineation of
+man's states after death would remain utterly incomprehensible
+and valueless to one who is unable
+to connect it with ideas derived from those very far-off
+events. Even the most elementary observations
+of a clairvoyant necessitate his acquaintance with
+such things.
+</p>
+
+<p>
+When, for example, a plant passes from the blossom
+to a state of fruition, the clairvoyant observes
+a change in the astral being, which, while the plant is
+in blossom, has covered and surrounded the blossoming
+plant from above like a cloud. Had fructification
+not taken place, this astral being would have
+been changed into quite a different form from the
+one it now assumes in consequence of this fertilization.
+Now we understand the entire process thus
+clairvoyantly observed, if we have learned to comprehend
+our own nature through a knowledge of that
+<pb n='335'/><anchor id='Pg335'/>
+great cosmic process, in which the earth and all its
+inhabitants were involved at the time of the separation
+from the sun. Before fertilization, the plant is
+in the same condition as was the whole earth before
+the sun separated from it. After the fertilization of
+the blossom, however, the condition of the plant is
+that of the earth after the separation of the Sun had
+taken place, while the moon-forces were still active
+in it.
+</p>
+
+<p>
+Those who have thoroughly assimilated the idea
+to be gained by a comprehension of this separation
+of the sun, will now be able to interpret correctly
+the significance of the process of plant fertilization,
+when it is said that <q>the plant previous to fructification
+is in a <q>sun state,</q> and afterward in the <q>moon
+state.</q></q> Indeed, it may be said of even the smallest
+occurrence in the world that it can be fully understood
+only when the reflection of great cosmic
+events is recognized in it. Otherwise its inner nature
+remains just as unintelligible as Raphael's Sistine
+Madonna would be for one who could see only
+a small blue speck, while the rest of it remained
+covered.
+</p>
+
+<p>
+Everything that happens to man is a reflection of
+all those great cosmic events that have to do with
+his existence. Those who wish to understand the
+observations made by clairvoyant consciousness of
+the phenomena taking place between birth and death,
+and again between death and a new birth, will be
+able to do so if they first acquire the faculty of interpreting
+imaginative observations by means of conceptions
+<pb n='336'/><anchor id='Pg336'/>
+gained by reflecting upon great cosmic
+events. These contemplations, indeed, furnish the
+key to a comprehension of human life. Therefore
+the study of Saturn, Sun, and Moon are, from the
+standpoint of occult science, at the same time a
+study of man.
+</p>
+
+<p>
+Through inspiration one arrives at a knowledge
+of the relationships between the beings of the higher
+world, and a further stage of cognition makes it then
+possible to recognize the inner essential nature of
+these beings themselves. This stage of cognition is
+known to occult science as that of intuitive cognition.<note place='foot'>Intuition
+is in everyday life a much-abused word, which is
+made to stand for a vague and uncertain view of a matter; for
+some sort of <q>notion,</q> which, while it may possibly <q>hit</q> the
+truth, can nevertheless give no immediate proof of it. It is
+needless to say that this kind of intuition is not meant here.
+Intuition, in this case, stands for knowledge of the highest and
+most luminous clearness, of the justification of which the possessor
+is, in the fullest sense, conscious.</note>
+</p>
+
+<p>
+Cognition of a sense-being implies standing outside
+of it, and judging it according to outer impressions.
+Intuitive cognition of a spiritual being implies
+being at one with it; uniting oneself with the
+inner nature of that being. Step by step, the occult
+student ascends toward such cognition. Imagination
+leads him no longer to consider phenomena as
+the external qualities of beings, but to recognize
+them as psycho-spiritual emanations; inspiration
+leads him further into the inner nature
+of these beings. Here we can again illustrate by
+means of the foregoing chapters what is the meaning
+of intuition. In those earlier chapters it has not
+<pb n='337'/><anchor id='Pg337'/>
+only been stated how the progress of the Saturn,
+Sun and Moon evolutions proceeded; but also that
+beings took part, in widely different ways, in that
+progress, and mention was made of the Thrones
+or Spirits of Will, the Spirits of Wisdom, the Spirits
+of Motion, and so on. In connection with the earth's
+development, reference was made to the Luciferian
+spirits and spirits of Ahriman. The structure of
+the world was traced back to those beings who took
+part in it. All knowledge pertaining to these beings
+is derived from intuitive cognition, which is also necessary,
+if we wish to understand man's life.
+</p>
+
+<p>
+That which is released from the human physical
+body at death passes on through various states in
+the future. The more immediate conditions after
+death might, to some extent, be described by referring
+to imaginative cognition, but that which takes
+place when man has proceeded farther into that time
+lying between death and a new birth would be entirely
+incomprehensible to the imagination, did not
+inspiration come to its aid. For inspiration alone
+can disclose what can be revealed about man's life
+after its purification in the <q>land of spirits.</q> We
+come to a point where inspiration is no longer adequate&mdash;where
+it reaches the limit of its possibilities.
+For there is a period in human development, between
+death and a new birth, in which the human being is
+accessible only to intuition.
+</p>
+
+<p>
+Yet this part of the human being is <emph>always</emph> within
+man, and if we wish to understand it in its true inner
+nature we must also seek it, between birth and death,
+<pb n='338'/><anchor id='Pg338'/>
+by means of intuition. Anyone attempting to
+fathom man by means of imagination and inspiration
+alone would miss the very innermost being, that
+which continues from incarnation to incarnation. It
+is therefore by intuitive cognition alone that adequate
+research concerning reincarnation and Karma
+becomes possible, and all genuine knowledge of
+these processes is derived from research undertaken
+by means of intuition. If a man wishes to know his
+own inner self, he can only do so by intuition; by
+its aid he becomes aware of what it is that moves
+onward within him from incarnation to incarnation;
+and should it fall to anyone's lot to know something
+about his earlier incarnations, this can only take
+place through intuitive cognition.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+Cognition through inspiration and intuition is attainable
+only by means of psycho-spiritual exercises,
+and they resemble those meditations practiced for
+the attainment of imagination which have already
+been described. While, however, in exercises for
+the development of the imagination, a connection
+is set up with impressions belonging to the world
+of the physical senses, such connections gradually
+cease in the case of exercises for inspiration. In
+order to understand more clearly what must be
+done, let us recall once more the symbol of the <q>rosy
+cross.</q> When we meditate on this we have before
+us a picture, of which the component parts have
+been taken from the world of the senses: there is
+the black colour of the cross, the roses, etc.,
+<pb n='339'/><anchor id='Pg339'/>
+and yet the combination of those various parts into
+the <q>rosy cross</q> is not derived from the world of
+the senses. If the student now endeavours to banish
+from his consciousness both the black cross and the
+red roses, as pictures of sense-realities, only retaining
+in his soul that spiritual activity which has been
+used in putting these parts together, he will then
+have a means for a meditation that will gradually
+lead him on to inspiration. He should put the question
+to himself somewhat in the following manner:
+<q>What have I done inwardly to construct that symbol
+from cross and rose? What I did (an act of my
+own soul), I will retain within my hold; but the picture
+itself I will allow to fade away out of my consciousness.
+I shall then be able to feel within me
+all that my soul did in order to produce the picture,
+though I no longer recall the picture itself. I will
+now live wholly within my own activity that created
+the picture. I will not meditate upon a picture, but
+upon the powers of my own soul which are capable
+of creating pictures.</q>
+</p>
+
+<p>
+Such meditations must now be practised with various
+other symbols. This leads then to cognition
+through inspiration. Here is another example, that
+of meditating upon the growth and subsequent withering
+of a plant. Let the picture of a slowly growing
+plant arise in the soul, as it sprouts from the
+seed, unfolds leaf after leaf, then blossoms and
+fruits; then again as it begins to wither on to its
+complete dissolution. By the help of meditations
+on such a symbol as this, the student gradually attains
+<pb n='340'/><anchor id='Pg340'/>
+a feeling concerning growth and decay of which
+the plant is but a symbol. If the exercises be persevered
+in continuously, the image of the transformation
+which underlies physical growth and
+decay can be evolved from this feeling.
+</p>
+
+<p>
+But if one wishes to attain the corresponding
+stage of inspiration, this exercise must be practised
+quite differently. Here one's own activity of soul
+must be called to mind,&mdash;that which had obtained
+the conception of growth and decay from the image
+of the plant. The plant must now be allowed to
+vanish altogether from the consciousness, and the
+attention be concentrated entirely upon the student's
+own inner activity. It is only such exercises as these
+that help us to rise to inspiration. At first the occult
+student will find it difficult to fully grasp how to
+set about such an exercise. This is because man is
+used to permitting his inner life to be governed by
+outward impressions, and thus falls immediately into
+uncertainty and wavering when now he must unfold
+in addition a soul life which has freed itself from
+all connections with outward impressions.
+</p>
+
+<p>
+Here the student must clearly understand that he
+should only undertake these exercises if along with
+them he cultivates everything that may lead to firmness
+and stability in his judgment, emotional life,
+and character; these precautions are even more necessary
+than when seeking to acquire the faculty of
+imagination. Should he take these precautions, he
+will be doubly successful, for, in the first place, he
+will not risk losing the balance of his personality
+<pb n='341'/><anchor id='Pg341'/>
+through the exercises; and secondly, he will acquire
+the capacity of being really able to carry out what
+is demanded in these exercises. They will be deemed
+difficult only as long as one has not yet attained a
+particular attitude of soul, and certain feelings and
+sentiments. He who patiently and perseveringly
+cultivates within his soul such qualities as are favourable
+to the growth of supersensible cognition, will
+not be long in acquiring both the understanding and
+the faculty for these practices.
+</p>
+
+<p>
+Any one who can acquire the habit of frequently
+entering into the quiet of his own soul, and who, instead
+of brooding over himself, transforms and orders
+those experiences he has had in life, will gain
+much. For he will perceive that his thoughts and
+feelings become richer, if through memory he establishes
+a relationship between the different experiences
+of life. He will become aware that he gains
+stores of new knowledge not only through new impressions
+and new experiences, but also by letting
+the old ones be active within him.
+</p>
+
+<p>
+He who allows his experiences and his opinions
+free play, keeping himself with his sympathies and
+antipathies, personal interests and feelings entirely
+in the background, will prepare an especially fertile
+soil for supersensible cognition. He will in very
+truth be developing what may be called a rich inner
+life. But what is of primary importance is the balance
+and equilibrium of the qualities of the soul.
+People are very apt to become one-sided when indulging
+in certain activities of the soul. Thus, when
+<pb n='342'/><anchor id='Pg342'/>
+a person has come to know the advantages of contemplation,
+and of dwelling upon pictures derived
+from his own thought-world, he is apt to develop
+a tendency to withdraw himself from the impressions
+of the outer world. Yet such a step only leads
+to parching and withering the inner life; and he
+will go farthest who manages to retain an unchecked
+receptivity for all impressions of the outer world,
+while possessing the power to withdraw within his
+own inner self. It is by no means necessary to think
+only of the so-called important events of life: every
+one, in every sphere of life, be his four walls ever so
+humble, will be possessed of experience enough, provided
+only his mind is truly receptive. Experiences
+need not be sought&mdash;they abound on every hand.
+</p>
+
+<p>
+Of particular importance is the way in which
+experience may be utilized by the human soul. For
+instance, one may make the discovery that someone
+whom he or another greatly reveres, has some quality
+that must be regarded as a flaw in his character.
+An experience of this kind may lead the
+person to whom it comes to thoughts which will tend
+toward one of two different directions. He may simply
+feel that he can never again regard the person in
+question with the same degree of veneration; or
+on the other hand, he may say to himself:
+<q>How has it been possible for this revered person
+to be burdened with such a failing? How can I
+present the matter to my mind so as to see in this
+failing not merely a fault, but something that is the
+outcome of his life, possibly even caused by his noble
+<pb n='343'/><anchor id='Pg343'/>
+qualities?</q> Whoever can place the question thus
+before his own mind may, perhaps, arrive at the
+conclusion that his veneration for his friend need
+not suffer the least diminution, in spite of the failing
+that has come to light.
+</p>
+
+<p>
+Experiences of this nature will, each time they
+are met with, add something to our understanding
+of life. Yet it would certainly be a bad thing for
+one to allow himself to be tempted through this generous
+view of life, to excuse everything in those
+whom he happens to like, or to drop into the habit
+of ignoring every blamable action, in order thereby
+to seek some benefit to his own inner development.
+Blaming or excusing the mistakes of others merely
+as a result of an inner impulse, does not further
+our development. This can only happen if our action
+is governed by the particular case itself, regardless
+of what we may thereby gain or lose. It is
+absolutely true that we cannot learn by condemning
+a fault, but only by understanding it; but, at the
+same time, if, owing to understanding it, we exclude
+all disapproval of it, we likewise would not progress
+very far.
+</p>
+
+<p>
+Here, again, the important thing is to avoid one-sidedness,
+either in one direction or the other, and
+to establish harmony and balance of all qualities in
+the soul; and this is especially to be kept in mind
+in regard to one quality which is pre-eminently important
+to man's development: the feeling of devotion.
+Those who can cultivate this feeling, or on
+whom nature herself has bestowed so inestimable a
+<pb n='344'/><anchor id='Pg344'/>
+gift, have a good foundation for the powers of supersensible
+cognition. Those who in childhood and
+youth have been able to look up to certain persons
+with feelings of devoted admiration, beholding in
+them some high ideal, will already possess in the
+depths of their souls the soil in which supersensible
+cognition may flourish abundantly. And those who,
+possessed of the maturer judgment of later life, can
+direct their gaze upon the starry heavens and surrender
+themselves unreservedly to admiration of
+the revelations of the Higher Powers, are in a like
+manner ripening their senses for the acquisition of
+knowledge with regard to the supersensible worlds.
+So is it also with those who can admire the powers
+ruling over human life itself. It is by no means of
+small importance for a fully matured man to be
+able to feel veneration to the highest degree for
+other people whose worth he senses or recognizes.
+For it is only where veneration such as this is present
+that a vista of the higher worlds can be revealed.
+Those who possess no sense of reverence will never
+go very far in their attainment of cognition; for
+from those who decline to appreciate anything in
+this world, the essence of all things will assuredly
+be withheld.
+</p>
+
+<p>
+Nevertheless, any one who permits his feelings of
+reverence and devotion to kill his healthy self-consciousness
+and self-confidence, is guilty of sinning
+against the laws of balance and equilibrium. The
+occult student must work constantly in order to mature
+his own nature; then indeed he may well have
+<pb n='345'/><anchor id='Pg345'/>
+confidence in his own personality, and believe that
+its powers are increasing more and more. Any one
+arriving at the right feeling in this respect will say
+to himself: <q>There are within me hidden powers,
+and I am able to call them forth from within. If,
+therefore, I see something which fills me with reverence
+because it is above me, I need no longer
+merely venerate it, but I may confidently assume
+that, if I develop all that is in me, I may raise myself
+to the level of the object of my veneration.</q>
+</p>
+
+<p>
+The more capable a man is of fixing his attention
+upon these events of life with which he is not directly
+familiar, the greater will be the possibility of providing
+himself with a foundation for development
+in higher worlds. The following example will make
+this evident. Let us assume that some one is placed
+in a position in which it rests with him either to
+do, or leave undone, a certain thing. His judgment
+bids him <q>Do this,</q> while at the same time there
+may be a certain indefinite something in his feelings
+which deters him from the deed. It may so happen
+that the person in question will pay no heed to this
+inexplicable something, carrying out the action in accordance
+with his judgment. But it may also be
+that the person so placed will yield to this inner
+impulse and not perform the act. Now, pursuing the
+matter further, he may find that mischief would have
+resulted from his following the dictates of his reason,
+and that a blessing awaited him through the
+omission of the act. An experience of this nature
+may lead a man's thoughts into quite a definite channel,
+<pb n='346'/><anchor id='Pg346'/>
+and then he will put the matter to himself in
+this way: <q>There is something within me that is a
+surer guide than that measure of judgment of which
+I am at present possessed: I must therefore retain
+an open mind toward this inner something, to the
+height of which my own capacity for judgment has
+not yet attained.</q>
+</p>
+
+<p>
+The soul derives much benefit when it directs its
+attention to occurrences in life such as these, for
+they demonstrate that man's healthy premonitions
+bear something in them which is of greater moment
+than he, with his present degree of judgment, is
+able to perceive. Attention in this direction has
+the effect of enlarging the life of the soul. Yet here
+again certain peculiarities may arise which are of
+themselves dangerous. One who accustoms himself
+to a perpetual disregarding of his judgment, owing
+to this or that <q>premonition,</q> would easily become
+a shuttle-cock tossed at the mercy of every kind of
+undefined impulse; indeed, it is not a far cry from
+such habitual indecision to a state of absolute superstition.
+</p>
+
+<pb n='347'/><anchor id='Pg347'/>
+
+<p>
+Every superstition is disastrous to the student
+of occult science. The possibility of gaining admission,
+by legitimate means, to the realms of the spiritual
+life must depend upon a careful exclusion of all
+superstition, phantasy, and dreaming. One who is
+pleased at having had a certain experience which
+cannot be grasped by human reason will not approach
+the spiritual world in the right manner. No
+partiality for the <q>inexplicable</q> will ever make
+one qualified for discipleship of the Spirit.
+Indeed the pupil should
+utterly discard the notion that a true mystic is one who is always ready
+to surmise the presence of what cannot be explained or explored. The
+right way is to be prepared to recognize on all hands hidden forces and
+hidden beings, yet at the same time to assume that what is <q>unexplored</q>
+today will be able to be explored when the requisite ability has been
+developed.
+</p>
+
+<p>
+There is a certain mood of soul which it is important for the pupil to
+maintain at every stage of his development. He should not let his urge
+for higher knowledge lead him to keep on aiming to get answers to
+particular questions. Rather should he continually be asking: How am I
+to develop the needed faculties within myself? For when by dint of
+patient inner work some faculty develops in him, he will receive the
+answer to some of his questions. Genuine pupils of the Spirit will
+<pb n='348'/><anchor id='Pg348'/>
+always take pains to cultivate this attitude of soul. They will thereby
+be encouraged to work upon themselves, that they may become ever more
+and more mature in spirit, and they will abjure the desire to extort
+answers to particular questions. They will <emph>wait</emph> until such time as the
+answers come.
+</p>
+
+<p>
+Here again, however, there is the possibility of a one-sidedness, which
+may prevent the pupil from going forward in the way he should. For at
+some moment he may quite rightly feel that <emph>according to the measure of
+his powers</emph> he can answer for himself even questions of the highest
+order. Thus at every turn moderation and balance play an essential part
+in the life of the soul.
+</p>
+
+<p>
+Many more qualities of soul could be cited that may with advantage be
+fostered and developed, if the pupil is seriously wanting to work
+through a training for Inspiration; and in connection with every one of
+them we should find that emphasis is laid on the supreme importance of
+moderation and balance. These attributes of soul help the pupil to
+understand the exercises that are given for the attainment of
+Inspiration, and also make him capable of carrying them out.
+</p>
+
+<p>
+The exercises for Intuition demand from the pupil that he let disappear
+from consciousness not only the pictures to which he gave himself up in
+contemplation in order to arrive at Imaginative cognition, but also that
+meditating upon his own activity of soul, which he practiced for the
+attainment of Inspiration. This means that he is now to have in his soul
+literally nothing of what he has experienced hitherto, whether outwardly
+or inwardly. If, after discarding all outward and inward experience,
+nothing whatever is left in his consciousness <emph>that is to say, if
+consciousness simply slips away from him and he sinks into
+unconsciousness</emph> then that will tell him that he is not yet ripe to
+undertake the exercises for Intuition and must continue working with
+those for Imagination and Inspiration.
+A time will come however when
+<pb n='349'/><anchor id='Pg349'/>
+an effect will linger in the consciousness which can
+just as well be made the object of meditation, as
+were before those outer and inner impressions. This
+something is, however, of a very special nature, and
+in comparison with all previous experiences, it is
+something absolutely new. When it occurs, we recognize
+it as something we have never known before.
+It is a perception, just as an actual sound is a perception,
+that strikes upon the ear; yet it can enter
+the consciousness only through intuition, just as the
+sound can only enter the consciousness by way of
+the ear. Thus with intuition, the last remnants of
+the physical and sentient are stripped from man's
+impressions, while the spiritual world begins to expand
+before the understanding in a form that has
+nothing in common with the characteristics of the
+world of the physical senses.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+Imaginative cognition is attained by developing
+the lotus flowers within the astral body. Through
+those exercises undertaken for the attainment of
+inspiration and intuition, particular movements, formations
+and currents which were previously absent,
+now appear in the human etheric or vital body.
+These are the very organs which enable man to
+<q>read the secret script,</q> and bring that which lies
+beyond it within his reach. For to the clairvoyant,
+the changes which occur in the etheric body of a
+person attaining to inspiration and intuition appear
+in the following manner. Near the physical heart
+a new center is forming in the etheric body, which
+<pb n='350'/><anchor id='Pg350'/>
+develops into an etheric organ. From this organ,
+movements and currents flow toward different parts
+of the human body, in the most varied manner. The
+most important of these currents approach the lotus
+flowers, pass through them and their separate petals,
+and thence direct their course outward, pouring
+themselves into outer space in the form of rays.
+The more developed a person is, the greater will be
+the circumference around him in which these
+rays become discernible. This centre near the
+heart is not, however, formed at the very beginning,
+under correct training. It is first prepared. A temporary
+center is first formed in the head: this then
+moves down to the region of the larynx and is finally
+transferred into the region of the heart. Under an
+irregular course of development it would be possible
+for the organ in question to develop near the heart
+at the outset. In that case the student, instead of
+arriving in due course at adequate, tranquil clairvoyance
+by regular means, would run the risk of
+turning into a visionary and dreamer.
+</p>
+
+<p>
+Subsequent development enables the occult student
+to render these currents and organized parts
+of this etheric body independent of his physical body
+and to use them independently. The lotus flowers
+then serve him as instruments by which to move his
+etheric body. Yet, before this can take place, certain
+currents and radiations must come into action
+around his entire etheric body, surrounding this, as
+it were, with a fine network, thus encasing it as
+though it were a separate entity. When this has
+<pb n='351'/><anchor id='Pg351'/>
+taken place, the movements and currents of the
+etheric body can without hindrance touch the outer
+psycho-spiritual world and unite with it so that
+outer psycho-spiritual occurrences and inner ones
+(those within the human etheric body) blend into
+one another. When this comes to pass, the moment
+has arrived when man can consciously experience
+the world of inspiration. This cognition takes place
+in a manner different from cognition of the physical
+sense-world. In this latter, we become aware of the
+world by means of our senses and form our ideas
+and concepts from these perceptions. But in the
+case of cognition through inspiration, this is not so.
+</p>
+
+<p>
+What is thus perceived is instantaneous; there
+is no thinking after the perception has taken place.
+That which in the case of physical sense-cognition
+is only afterward gained through the concept, is, in
+the case of inspiration, simultaneous with the perception.
+One would therefore become merged with
+the surrounding psycho-spiritual world, and be unable
+to differentiate oneself from it had not the fine
+network above alluded to been previously formed in
+the etheric body.
+</p>
+
+<p>
+When exercises for intuition are practiced, they
+not only affect the etheric body but extend their
+influence to the supersensible forces of the physical
+body. But it must not, of course, be imagined that
+effects are brought about in the physical body which
+are discernible to ordinary sense-observation, for
+these effects the clairvoyant alone is able to judge,
+and they have nothing to do with external powers
+<pb n='352'/><anchor id='Pg352'/>
+of perception. They come as the result of a ripened
+consciousness, when this latter is able to have intuitional
+experiences, even though it has divested
+itself of all previous inner and outer experiences.
+The experiences of intuition are, however, subtle,
+delicate and intimate, in comparison with which the
+physical body, at its present stage of development,
+is coarse. For this reason, it offers a positive hindrance
+to the success of any exercises for attaining
+intuition. Nevertheless, should these be pursued with
+energy and perseverance, and with the requisite inner
+calm, they will ultimately overcome those powerful
+hindrances of the physical body. The occult
+student will become aware of this when he notices
+how, by degrees, particular actions of his physical
+body which hitherto had taken place without his
+own volition, now come under his control. He will
+also become aware that for a brief time he will feel
+the need, for instance, of so regulating his breathing
+(or some similar act) as to bring it into a kind of
+harmonious accord with whatever is being enacted
+within his soul, be it exercises or other forms of
+inner concentration.
+</p>
+
+<p>
+The ideal development would be that no exercises
+should be done by means of the physical body but
+that everything which has to take place within it
+should result only as a consequence of exercises
+for intuition. As, however, the physical body offers
+such powerful impediments, the training may permit
+of some alleviations. These consist in exercises
+which affect the physical body; yet everything in
+<pb n='353'/><anchor id='Pg353'/>
+this domain that has not been directly imparted by
+the teacher, or those having knowledge and experience
+of these things, is fraught with danger. Such
+exercises, for instance, include a certain regulated
+process of breathing to be carried out for a very
+short space of time. These regulations of the
+breathing correspond in quite a definite way to particular
+laws of the psycho-spiritual world. Breathing
+is a physical process, and when this act is so
+carried out as to be the expression of a psycho-spiritual
+law, physical existence receives the direct
+stamp, as it were, of spirituality, and the physical
+matter is transformed.
+</p>
+
+<p>
+For this reason occult science is able to call the
+change due to such direct spiritual influence, a transmutation
+of the physical body, and this process represents
+what is called <q>working with the philosopher's
+stone</q> by him who has a knowledge of these
+matters. He who knows these things, frees himself
+indeed from those concepts which have been limited
+by superstition, humbug and charlatanry. The significance
+of the phenomena does not become less to
+him who knows, just because, as a spiritual investigator,
+all superstition is foreign to him. When he
+has acquired a concept of a significant fact, he may
+be allowed to call it by its <emph>correct name</emph> although
+that name has been fixed upon it as a result of misunderstanding,
+error and nonsense.
+</p>
+
+<p>
+Every true intuition is in fact a <q>working with
+the philosopher's stone,</q> because each genuine intuition
+calls directly upon those powers which act
+<pb n='354'/><anchor id='Pg354'/>
+from out the supersensible world, into the world of
+the senses.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+As the occult student climbs the path leading to
+cognition of the higher worlds, he becomes aware
+at a particular point that the cohesion of the powers
+of his own personality is assuming a different form
+from that which it possesses in the world of the
+physical senses. In the latter the ego brings about
+a uniform co-operation of the powers of the soul&mdash;primarily
+of thought, feeling and will. These three
+soul powers are actually, under normal conditions
+of human life, in perpetual relation one with another.
+For instance, we see a particular object in
+the external world, and it is pleasing or is displeasing
+to the soul; that is to say, the perception of the
+thing will be followed by a sense of either pleasure
+or displeasure. Possibly we may desire the object,
+or may have the impulse to alter it in some way or
+other; that is to say, desire and will associate themselves
+with perception and feeling. Now this association
+is due to the fact that the ego co-ordinates
+presentment (thinking), feeling, and willing, and in
+this way introduces order among the forces of the
+personality. This healthy arrangement would be
+interrupted should the ego prove itself powerless
+in this respect: if, for instance, the will went a different
+way from the feeling or thinking. No man
+would be in a healthy condition of mind who, while
+thinking this or that to be right, nevertheless wished
+to do something which he did not consider right.
+</p>
+
+<pb n='355'/><anchor id='Pg355'/>
+
+<p>
+The same would hold good if a person desired, not
+the thing that pleased him, but that which displeased
+him. Now the person progressing toward higher
+cognition becomes aware that feeling, thinking, and
+willing do actually assume a certain independence;
+that, for example, a particular thought no longer
+urges him, as though of itself, to a certain condition
+of feeling and willing. The matter resolves
+itself thus: We may comprehend something correctly
+by means of thinking, but in order to arrive
+at a feeling or impulse of the will on the subject,
+we need a further independent impetus, coming
+from within ourselves. Thinking, feeling and willing
+no longer remain three forces, radiating from
+the ego as their common centre, but become, as it
+were, independent entities, just as though they were
+three separate personalities. For this reason, therefore,
+a person's own ego must be strengthened, for
+not only must it introduce order among three powers,
+but the leadership and guidance of three entities
+have devolved upon it.
+</p>
+
+<p>
+And this is what is known to occult science as
+the cleavage of the personality. Here is once more
+clearly revealed how important it is to add to the
+exercises for higher training others for giving fixity
+and firmness to the judgment, and to the life of feeling
+and will. For if certainty and firmness are not
+brought into the higher world, it will at once be
+seen how weak the ego proves to be, and how it
+can be no fitting ruler over the powers of thought,
+feeling and will. In the presence of this weakness,
+<pb n='356'/><anchor id='Pg356'/>
+the soul would be dragged by three different personalities
+in as many directions, and its inner individual
+separateness would cease. But should the
+development of the occult student proceed on the
+right lines, this multiplication of himself, so to speak,
+will prove to be a real step forward, and he will
+nevertheless continue, as a new ego, to be the strong
+ruler over the independent entities which now make
+up his soul.
+</p>
+
+<p>
+In the subsequent course of development this division
+or cleavage is carried further; thought, now
+functioning independently, arouses the activities of
+a fourth distinct psycho-spiritual being; one that
+may be described as a direct influx into the individual,
+of currents which bear a resemblance to
+thoughts. The entire world then appears as thought-structure,
+confronting man just like the plant and
+animal worlds in the realm of the physical senses.
+In the same manner feeling and will, which have
+become independent, stimulate two other powers
+within the soul to work in it as separate entities. And
+yet a seventh power and entity must be added, which
+resembles the ego itself. Thus man, on reaching a
+particular stage of development, finds himself to be
+composed of seven entities, all of which he has to
+guide and control.
+</p>
+
+<p>
+The whole of this experience becomes associated
+with a further one. Before entering the supersensible
+world, thinking, feeling, and willing were known
+to man merely as inner soul-experiences. But as
+soon as he enters the supersensible world he becomes
+<pb n='357'/><anchor id='Pg357'/>
+aware of things which do not express physical
+sense realities, but psycho-spiritual realities.
+Behind the characteristics of the new world of which
+he has become aware, he now perceives spiritual beings.
+These now present themselves to him as an
+external world, just as stones, plants and animals
+in the physical sense world, have impressed his
+senses. Now the occult student is able to observe
+an important difference between the spiritual world
+unfolding itself before him and the world he has
+hitherto been accustomed to recognize by means of
+his physical senses. A plant of the sense-world
+remains what it is, whatever man's soul may think
+or feel about it. This is not the case, however, with
+the images of the psycho-spiritual world, for
+these change according to man's own thoughts and
+feelings. Man stamps upon them an impression
+which is the result of his own being.
+</p>
+
+<p>
+Let us imagine a particular picture presenting itself
+to man in the imaginative world. As long as
+he maintains indifference toward it, it will continue
+to show a particular form. As soon, however,
+as he is moved by feelings of like or dislike with
+regard to it, its form will change. Pictures, therefore,
+at first present not only something independent
+and external to man, but they reflect also what man
+himself is. These pictures are permeated through
+and through with man's own being. This falls like
+a veil over the other beings. In this case man, even
+if confronted by a real being, does not see this, but
+sees what he himself has created. Thus he may
+<pb n='358'/><anchor id='Pg358'/>
+have something true before him, and yet see what
+is false. Indeed, this is not only the case in respect
+to what man has observed concerning his own being,
+but everything that is in him impresses itself upon
+the spiritual world.
+</p>
+
+<p>
+If, for example, a person has secret inclinations,
+which owing to education and character are precluded
+from revealing themselves in life, those inclinations
+will, nevertheless, take effect in the psycho-spiritual
+world, which is thus colored in a peculiar
+way, due to that person's being, quite irrespective
+of how much he may or may not know of his own
+being. And in order to be able to advance beyond
+this stage of development, it becomes necessary that
+man should learn to distinguish between himself and
+the spiritual world around him. It is necessary that
+he should learn to eliminate all the effects produced
+by his own nature upon the surrounding psycho-spiritual
+world. This can be done only by acquiring
+a knowledge of what we ourselves take with us into
+this new world. It is therefore primarily a question
+of self-knowledge, in order that we may become
+able to perceive clearly the surrounding psycho-spiritual
+world. It is true that certain facts of
+human development entail such self-knowledge as
+must naturally be acquired when one enters higher
+worlds. In the ordinary world of the physical senses
+man develops his ego, his self-consciousness, and
+this ego then acts as a point of attraction for all
+that appertains to man. All personal propensities,
+sympathies, antipathies, passions, opinions, etc., possessed
+<pb n='359'/><anchor id='Pg359'/>
+by a person, group themselves, as it were,
+around this ego, and it is this ego likewise to which
+human Karma is attached. Were we able to see
+this ego unveiled, it would also be possible to see
+just what blows of fate it must yet endure in this
+and future incarnations, as a result of its life in previous
+incarnations and the qualities acquired. Encumbered
+as it is with all this, the ego must be the
+first picture that presents itself to the human soul,
+when ascending into the psycho-spiritual world.
+This double of the human being, in accordance with
+a law of the spiritual world, is bound to be his
+first impression in that world. It is easy to explain
+this fundamental law to ourselves, if we consider
+the following. In the life of the physical senses man
+is cognizant of himself only so far as he is inwardly
+conscious of himself in his thinking, feeling, and
+willing. This cognition is an inner one; it does not
+present itself to him externally, as do stones, plants
+and animals; but even through inner experiences,
+man learns to know himself only partially, for he
+has within him something that prevents deep self-knowledge,
+namely, the impulse to immediately
+transform this quality, when through self-cognition
+he is forced to admit its presence and concerning
+which he is unwilling to deceive himself.
+</p>
+
+<p>
+If he did not yield to this impulse, but simply
+turned his attention away from himself&mdash;remaining
+as he is&mdash;he would naturally deprive himself
+of even the possibility of knowing himself in regard
+to that particular matter. Yet should he <q>explore</q>
+<pb n='360'/><anchor id='Pg360'/>
+himself, facing his characteristics without self-deception,
+he would either be able to improve them,
+or in his present condition of life he would be unable
+to do so. In the latter case a feeling would steal
+over his soul which we must designate a feeling of
+shame. Indeed, this is the way in which man's sound
+nature acts; it experiences through self-knowledge
+various feelings of shame. Even in ordinary life
+this feeling has a certain definite effect. A healthy-minded
+person will take care that that which fills
+him with this feeling does not express itself outwardly
+or manifest itself in deeds. Thus the sense
+of shame is a force urging man to conceal something
+within himself, not allowing it to be outwardly apparent.
+</p>
+
+<p>
+If we consider this well, we shall find it possible
+to understand why occult science should ascribe more
+far-reaching effects to another inner experience of
+the soul, very closely allied to this feeling of shame.
+Occult science finds that within the hidden depths
+of the soul a kind of secret feeling of shame exists,
+of which man in his life of the physical senses is
+unaware. Yet this secret feeling acts much in the
+same way as the conscious feeling of shame of ordinary
+life to which we have alluded; it prevents man's
+inmost being from confronting him in a recognizable
+image, or double. Were this feeling not present,
+man would see himself as he is in very truth; not
+only would he experience his thoughts, ideas, feelings
+and decisions inwardly, but he would perceive
+these as he now perceives stones, animals and plants.
+</p>
+
+<pb n='361'/><anchor id='Pg361'/>
+
+<p>
+This feeling, therefore, is that which veils man from
+himself, and at the same time hides from him the
+entire spiritual world. For owing to this veiling
+of man's inner self, he becomes unable to perceive
+those things by means of which he is to develop
+organs for penetrating into the psycho-spiritual
+world; he becomes unable to so transform his own
+being as to render it capable of obtaining spiritual
+organs of perception.
+</p>
+
+<p>
+If man aims however to form these organs of
+perception through correct training, that which he
+himself really is appears before him as the first
+impression. He perceives his double. This self-recognition
+is inseparable from perception of the
+rest of the psycho-spiritual world. In the everyday
+life of the physical world the feeling of shame here
+described acts in such a manner as to be perpetually
+closing the door which leads into the psycho-spiritual
+world. If man would take but a single step
+in order to penetrate into that world, this instantly
+appearing but unconscious feeling of shame, conceals
+that portion of the psycho-spiritual world
+which would reveal itself. The exercises here described
+do, however, unlock this world: and it so
+happens that the above-mentioned hidden feeling
+acts as a great benefactor to man, for all that we
+may have gained, apart from occult training, in the
+matter of judgment, feeling and character, is insufficient
+to support us when confronted by our own
+being in its true form; its apparition would rob us
+of all feeling of selfhood, self-reliance and self-consciousness.
+<pb n='362'/><anchor id='Pg362'/>
+And that this may not happen, provision
+must be made for cultivating sound judgment,
+good feeling and character, along with the exercises
+given for the attainment of higher knowledge.
+</p>
+
+<p>
+A correct method of tuition teaches the student
+as much of occult science as will, in combination
+with the many means provided for self-knowledge
+and self-observation, enable him to meet his double
+with assured strength. It will then appear to
+the student that he sees, in another form, a picture
+of the imaginative world with which he has already
+become acquainted in the physical world. Anyone
+who has first learned in the physical world, by means
+of his understanding, to apprehend rightly the law
+of Karma, is not likely to be greatly frightened
+when he sees his fate traced upon the image of his
+double. Anyone who, by means of his own powers
+of judgment, has made himself acquainted with the
+evolution of the universe, and the development of
+the human race, and who is aware that at a particular
+epoch of this development the powers of
+Lucifer penetrated into the human soul, will have
+little difficulty in enduring the sight of the image
+of his own individuality when he knows that it includes
+those Luciferian powers and all their accumulated
+effects.
+</p>
+
+<p>
+This will suffice to show how necessary it is that
+no one should demand admission into the spiritual
+world before having learned to understand certain
+truths concerning it; learning them by means of
+his own judgment, as developed in this world of
+<pb n='363'/><anchor id='Pg363'/>
+the physical senses. All that has been said in this
+book previous to the chapter concerning <q>Perception
+of the higher worlds,</q> should have been assimilated
+by the student in the course of his regular
+development, by means of his ordinary judgment,
+before he has any desire to seek entrance himself
+into the supersensible worlds.
+</p>
+
+<p>
+Where the training has been such as to pay little
+heed to firmness and surety of judgment, and to the
+life of feeling and character, it may happen that the
+student will approach the higher world before being
+possessed of the necessary inner capacities. The
+meeting with his double would in this case overwhelm
+him. But what might also happen is that
+the person introduced into the supersensible world
+then would be totally unable to recognize this world
+in its true form, for it would be impossible for
+him to differentiate between what he sees in the
+things, and what they really are. For this distinction
+becomes possible only when a person himself
+has beheld the image of his own being and becomes
+able to separate from his surroundings everything
+which proceeds from his inner being.
+</p>
+
+<p>
+In respect to life in the world of physical sense,
+man's double becomes at once visible through the
+already mentioned feeling of shame when man
+nears the psycho-spiritual world, and in so doing,
+it also conceals the whole of that world. The
+double stands before the entrance as a <q>guardian,</q>
+denying admission to all who are as yet unfit, and
+it is therefore designated in occult science as the
+<pb n='364'/><anchor id='Pg364'/>
+<q>guardian of the threshold of the psycho-spiritual
+world.</q> However, we may call it the <q>lesser guardian,</q>
+for there is another, of whom we shall speak
+later.
+</p>
+
+<p>
+And besides this meeting with his double on entering
+the supersensible world as here described, man
+encounters the Guardian of the Threshold when he
+passes the portals of physical death, and it gradually
+reveals itself during that psycho-spiritual development
+which takes place between death and a new
+birth. However, the encounter can in no wise crush
+us, for we then know of other worlds of which we
+are ignorant during the life between birth and death.
+A person entering the psycho-spiritual world without
+having encountered the Guardian of the Threshold
+would be liable to fall a prey to one delusion
+after another. For he would never be able to distinguish
+between that which he himself brings into
+that world and what really belongs to it. But correct
+training should lead the student into the domain
+of truth, not of error, and with such training the
+meeting must, at one time or another, inevitably
+take place, for it is the one indispensable precaution
+against the possibilities of deception and phantasm
+in the observation of supersensible worlds. It
+is one of the most indispensable precautions to be
+taken by every occult student, to work carefully
+upon himself in order not to become a visionary,
+subject to every possible deception and self-deception,
+suggestion and auto-suggestion. Wherever
+correct occult training is followed, the causes of such
+<pb n='365'/><anchor id='Pg365'/>
+deceptions are destroyed at their source. It would
+of course be impossible to speak here exhaustively
+of the many details to be included in such precautions,
+and we can only indicate in general the underlying
+principles. The illusions to be taken into account
+arise from two sources. In part they proceed
+from the fact that our own soul-being colors reality.
+In the ordinary life of the physical sense-world, the
+danger arising from this source of deception is comparatively
+small, because here the outer world always
+obtrudes itself upon the observer in its own
+sharp outline, no matter how much the observer is
+inclined to color it according to his wishes and interests.
+As soon, however, as we enter the imaginative
+world, the images are changed by such wishes and
+interests, and we then have actually before us that
+which we ourselves have formed or, at any rate,
+helped to form. Now, since through this meeting with
+the Guardian of the Threshold the occult student
+becomes aware of everything within him, of that
+which he can take with him into the psycho-spiritual
+world, this source of delusion is removed, and the
+preparation which the occult student undergoes
+prior to his entering that world is in itself
+calculated to accustom him to exclude himself&mdash;even
+in matters appertaining to the physical world&mdash;when
+making his observations, thus allowing things
+and occurrences to speak for themselves. Any one
+who has sufficiently practiced these preparatory
+exercises may await this meeting with the Guardian
+of the Threshold in all tranquillity; by this meeting
+<pb n='366'/><anchor id='Pg366'/>
+he will be definitely tested whether he is now
+really capable of putting aside his own being even
+when confronting the psycho-spiritual world.
+</p>
+
+<p>
+In addition to this there is another source of delusion.
+This becomes apparent when we place the
+wrong interpretation upon an impression we receive.
+We may illustrate it by means of a very simple
+example taken from the world of the physical senses.
+It is the delusion we may encounter when sitting in
+a railway carriage; we <emph>think</emph> the trees are moving
+in the reverse direction to the train, whereas in fact
+we ourselves are moving with the train. Although
+there are many cases in which such illusions occurring
+in the physical world are more difficult to correct
+than the simple one we have mentioned, yet it is
+easy to see that, even within that world, means may
+be found for getting rid of those delusions if a person
+of sound judgment brings everything to bear
+upon the matter which may help to clear it up.
+</p>
+
+<p>
+But as soon as we penetrate into the psycho-spiritual
+world such elucidations become less easy. In
+the world of sense, facts are not altered by human
+delusions about them; it is therefore possible to
+correct a delusion by unprejudiced observation of
+facts. But in the supersensible world this is not
+immediately possible. If we desire to study a supersensible
+occurrence and approach it with the wrong
+judgment, we then carry that wrong judgment over
+into the thing itself, and it becomes so interwoven
+with the thing, that the two cannot be easily distinguished.
+The error then is not in the person
+<pb n='367'/><anchor id='Pg367'/>
+and the correct fact external to him, but the
+error will have become a component part of the
+external fact. It cannot therefore be cleared up simply
+by unprejudiced observation of the fact. This
+is enough to indicate an extremely fertile source
+of illusion and deception for one who would venture
+to approach the supersensible world without adequate
+preparation.
+</p>
+
+<p>
+As the occult student has now acquired the faculty
+to exclude those illusions originating from the coloring
+of the supersensible world-phenomena with his
+own being, so must he now acquire the faculty of
+making ineffective the second source of illusions
+mentioned above.
+</p>
+
+<p>
+Only after the meeting with his double, can he
+eliminate what comes from himself and thus he
+will be able to remove the second source of delusion
+when he has acquired the faculty for judging by the
+very nature of a fact seen in the supersensible world,
+whether it is a reality or an illusion. Now if the
+illusions were of precisely the same appearance as
+the realities, differentiation would be impossible.
+But this is not the case. Illusions of the supersensible
+world have in themselves qualities which
+distinguish them definitely from the realities, and
+the important thing is for the occult student to
+know by what qualities he may be able to recognize
+those realities.
+</p>
+
+<p>
+Nothing seems more natural than that those ignorant
+of occult training should say: <q>How, then,
+is it at all possible to guard against delusions, since
+<pb n='368'/><anchor id='Pg368'/>
+their sources are so numerous?</q> And further:
+<q>Can an occult student ever be safe from the possibility
+that all his so-called higher experiences may
+not turn out to be based on mere deception and self-deception
+(suggestion and auto-suggestion)?</q> Any
+one advancing these objections ignores the fact that
+all true occult training proceeds in such a manner as
+to remove those sources of delusion. In the first
+place, the occult student during his preparation, will
+have become possessed of enough knowledge about
+all that which may lead to delusion and self-delusion,
+that he will be in a position to protect himself
+against them. He has, in this respect, an opportunity,
+like that of no other human being, to
+render himself sober and capable of sound judgment
+for the journey of life. Everything he learns
+teaches him not to rely upon vague presentiments
+and premonitions. Training makes him as cautious
+as possible, and, in addition to this, all true training
+leads in the first place to concepts of the great
+cosmic events, to matters, therefore, which necessitate
+the exertion of the judgment, a process by
+which this faculty is at the same time rendered
+keener and more refined. But those who decline to
+occupy themselves with these remote subjects, and
+prefer keeping the revelations nearer at hand, might
+miss the strengthening of that sound power of judgment
+which gives certainty in distinguishing between
+illusion and reality. Yet even this is not the most
+important thing, but the exercises themselves,
+carried out through a systematic course of occult
+<pb n='369'/><anchor id='Pg369'/>
+training. These must be so arranged that the consciousness
+of the student is enabled during meditation
+to scan minutely all that passes within his soul.
+In order to bring about imagination, the first thing to
+be done is to form a symbol. In this there are still
+elements taken from external observation; it is not
+only man who participates in their content, he himself
+does not produce them. Therefore he may deceive
+himself concerning them and assign their origin
+to wrong sources. But when the occult student
+proceeds to the exercises for inspiration, he drops
+this content from his consciousness and immerses
+himself only in the soul-activity which formed the
+symbol. Even here error is still possible: education
+and study etc., have induced a particular kind
+of soul-activity in man. He is unable to know everything
+about the origin of this activity. Now, however,
+the occult student removes this, his own soul-activity,
+from his consciousness; if then something
+remains, nothing adheres to it that cannot easily
+be reviewed; nothing can intrude itself in respect
+to its entire content that cannot easily be judged.
+</p>
+
+<p>
+In his intuition, therefore, the occult student possesses
+something which shows him the pure, clear
+reality of the psycho-spiritual world. And if he
+applies this recognized test to all that meets his
+observation in the realm of psycho-spiritual realities,
+he will be well able to distinguish appearance from
+reality. He may also feel sure that the application
+of this law provides just as effectually against delusions
+in the spiritual world as does the knowledge
+<pb n='370'/><anchor id='Pg370'/>
+in the physical world that an <emph>imaginary</emph> piece of
+red-hot iron cannot burn him.
+</p>
+
+<p>
+It is obvious that this test applies only to our
+own experiences in the supersensible world, and not
+to communications made to us which we have to
+apprehend by means of our physical understanding
+and our healthy sense of truth. The occult student
+should exert himself to draw a distinct line of demarcation
+between the knowledge he acquires by
+the one means, and by the other. He should be
+ready on one the hand to accept communications
+made to him regarding the higher worlds, and should
+seek to understand them by using his powers of
+judgment. When, however, he is confronted by an
+<q>experience,</q> which he may so name because it is
+due to personal observation, he will first carefully
+test the same to ascertain whether it possesses
+exactly those characteristics which he has learned
+to recognize by means of infallible intuition.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+The meeting with the Guardian of the Threshold
+being over, the occult student will have to face
+other new experiences, and the first thing that he
+will become aware of is the inner connection which
+exists between this Guardian of the Threshold and
+that soul-power we have already characterized, when
+describing the cleavage of personality, as being the
+seventh power to resolve itself into an independent
+entity. This seventh entity is, indeed, in certain respects
+no other than the double, or Guardian of the
+Threshold itself, and it lays a particular task upon
+<pb n='371'/><anchor id='Pg371'/>
+the student. Namely, that which he is in his lower
+self and which now appears to him in the image, he
+must guide and lead by means of the new-born higher
+self. This will result in a sort of battle with this
+double, which will continually strive for the upper
+hand. Now to establish the right relationship to
+it, to allow it to do nothing except what takes place
+under the influence of the new-born ego, this is what
+strengthens and fortifies man's forces.
+</p>
+
+<p>
+This matter of self-cognition is, in certain respects,
+different in the higher worlds from what it
+is in the physical sense-world. For whereas in the
+latter, self-cognition is only an inner experience,
+the newly born self immediately presents itself as an
+outward psycho-spiritual apparition. We see our
+new-born self before us like another being, yet we
+cannot perceive it in its entirety, for, whatever the
+stage to which we may have climbed on our journey
+to the supersensible worlds, there will always be
+still higher stages which will enable us to perceive
+more and more of our <q>higher self.</q> It can therefore
+only partially reveal itself to the student at any
+particular stage. Having once caught a glimpse of
+this higher self, man feels a tremendous temptation
+to look upon it in the same manner in which he is
+accustomed to regard the things of the physical
+sense-world. And yet this temptation is salutary;
+it is indeed necessary, if man's development is to
+proceed in the right manner. The student must here
+note what it is that appears as his double, as the
+Guardian of the Threshold, and place it by the side
+<pb n='372'/><anchor id='Pg372'/>
+of the higher self, in order that he may rightly observe
+the disparity between what he is and what he
+is to become. But while thus engaged in observation
+he will find that the Guardian of the Threshold will
+assume quite a different aspect, for it will now reveal
+itself as a picture of all the <emph>obstacles</emph> which oppose
+the development of the higher ego, and he then becomes
+aware of what a load he drags about with
+him in his ordinary ego. And should the student's
+preparation not have rendered him strong enough
+to be able to say: <q>I will not remain at this point,
+but will persistently work my way upward toward
+the higher ego,</q> he will grow weak and will shrink
+back dismayed before the labor that lies before him.
+He has plunged into the psycho-spiritual world, but
+gives up working his way farther, and becomes a
+captive to that image which, as Guardian of the
+Threshold, now confronts the soul. And the remarkable
+thing here is that the person so situated will
+have no feeling of being a captive. He will, on the
+contrary, think he is going through quite a different
+experience, for the image called forth by the Guardian
+of the Threshold may be such as to awaken
+in the soul of the observer the impression that in
+the pictures which appear at this stage of development
+he has before him the whole universe in its
+entirety&mdash;the impression of having attained to the
+summit of all knowledge, and of there being, therefore,
+nothing left to strive after. Therefore, instead
+of feeling himself a captive, the student would
+believe himself rich beyond all measure, and in possession
+<pb n='373'/><anchor id='Pg373'/>
+of all the secrets of the universe. Nor need
+this experience fill one with surprise, though
+it be the reverse of the facts, for we must remember
+that by the time these experiences are felt, we are
+already standing within the psycho-spiritual world,
+and that the special peculiarity of this world is that
+it reverses events&mdash;a fact which has already been
+alluded to in our consideration of life after death.
+</p>
+
+<p>
+The image seen by the occult student at this stage
+of development shows him a different aspect from
+that in which the Guardian of the Threshold first
+revealed itself. In the double first mentioned, were
+to be seen all those qualities which, as the result of
+the influence of Lucifer, are possessed by man's ordinary
+ego. But in the course of human development,
+another power has, in consequence of Lucifer's
+influence, also been drawn into the human soul;
+this is known as the force of Ahriman. It is this
+force that, during his physical existence, prevents
+man from becoming aware of those psycho-spiritual
+beings which lie behind the surface of the
+external world. All that man's soul has become under
+the influence of this force, may be discerned in
+the image revealing itself during the experience just
+described. Those who have been sufficiently prepared
+for this experience will, when thus confronted,
+be able to assign to it its true meaning, and then
+another form will soon become visible&mdash;one we may
+describe as the <q>greater Guardian of the Threshold.</q>
+This one will tell the student not to rest content
+with the stage to which he has attained, but
+<pb n='374'/><anchor id='Pg374'/>
+to work on energetically. It will call forth in him
+the consciousness that the world he has conquered
+will only become a truth, and not an illusion, if the
+work thus begun be continued in a corresponding
+manner. Those, however, who have gone through
+incorrect occult training and would approach this
+meeting unprepared, would then experience something
+in their souls when they come to the <q>greater
+Guardian of the Threshold,</q> which can only be described
+as a <q>feeling of inexpressible fright</q>, of
+<q>boundless fear.</q>
+</p>
+
+<p>
+Just as the meeting with the <q>lesser Guardian</q>
+gives the occult student the opportunity of judging
+whether or not he is proof against delusions such
+as might arise through interweaving his own personality
+with the supersensible world, so too must he
+be able to prove from the experiences which finally
+lead to the <q>greater Guardian,</q> whether he is able
+to withstand those illusions which are to be traced
+to the second source mentioned farther back in this
+chapter. Should he be proof against the powerful
+illusion by which the world of images to which he
+has attained, is falsely displayed to him as a rich
+possession, when actually he is only a captive, then
+he is guarded also against the danger of mistaking
+appearance for reality during the further course
+of his development.
+</p>
+
+<p>
+To a certain degree the Guardian of the Threshold
+will assume a different form in the case of each
+individual. The meeting with him corresponds
+exactly to the way in which the personal element in
+<pb n='375'/><anchor id='Pg375'/>
+supersensible observations is overcome, and therefore
+the possibility exists of entering a realm of experience
+which is free from any tinge of personality
+and is open to every human being.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+When the occult student has passed through the
+above experiences, he will be capable of distinguishing
+in the psycho-spiritual world between what he
+himself is and what is outside of him, and he will
+then recognize why an understanding of the cosmic
+occurrences narrated in this book, is necessary to
+man's understanding of humanity itself and its life
+process. In fact, we can understand the physical
+body only when we recognize the manner in which
+it has been built up through the developments undergone
+in the Saturn, Sun, Moon, and Earth periods,
+and we understand the etheric body when we follow
+its evolution through the Sun, Moon, and Earth
+stages of evolution. We further comprehend what
+is bound up with our earth-development at present,
+if we can grasp how all things proceed by the process
+of gradual evolution. Occult training places us
+in a position to recognize the connection between
+everything that is within man and the corresponding
+facts and beings existing in the world external
+to him. For it is a fact that each principle of man
+stands in some connection with the rest of the world.
+The outlines of these subjects could only be briefly
+sketched in this book. It must however be borne in
+mind that the physical body had, at the time of the
+Saturn development, for instance, no more than its
+<pb n='376'/><anchor id='Pg376'/>
+rudimentary beginnings. Its organs&mdash;such as the
+heart, lungs, and brain&mdash;developed later during the
+Sun, Moon, and Earth periods, for which reason
+heart, lungs and brain are related to the evolutionary
+process of Sun, Moon and Earth.
+</p>
+
+<p>
+It is the same with the members of the etheric
+body, the sentient body, and the sentient soul. Man
+is the outcome of the entire world surrounding him,
+and every part of his constitution corresponds to
+some event, to some being in the external world.
+At a certain stage of his development the occult student
+comes to a realization of this relation of his
+own being to the great cosmos, and this stage of
+development may in the occult sense be termed a becoming
+aware of the relationship of the little world,
+the microcosm&mdash;that is, man himself&mdash;to the great
+world, the macrocosm. And when the occult student
+has struggled through to such cognition, he may then
+go through a new experience; he begins to feel himself
+united, as it were, with the entire cosmic structure,
+although he remains fully conscious of his own
+independence. This sensation is a merging into the
+whole world, a becoming <q>at one</q> with it, yet <emph>without</emph>
+losing one's own individual identity. Occult
+science describes this stage as the <q>becoming one
+with the macrocosm.</q> It is important that this
+union should not be imagined as one in which separate
+consciousness ceases and in which the human
+being flowers forth into the universe, for such a
+thought would only be the expression of an opinion
+resulting from untutored reasoning.
+</p>
+
+<pb n='377'/><anchor id='Pg377'/>
+
+<p>
+Following this stage of development something
+takes place that in occult science is described as
+<q>beatitude.</q> It is neither possible nor necessary
+that this stage be more closely described, for no
+human words have the power to picture this experience
+and it may rightly be said that any conception
+of this state could be acquired only by means
+of such thought-power as would no longer be dependent
+upon the instrument of the human brain.
+The separate stages of higher knowledge, according
+to the methods of initiation that have been here described,
+may be enumerated as follows:
+</p>
+
+<p>
+1. The study of occult science, in the course of
+which we first of all make use of the reasoning powers
+we have acquired in the world of the physical
+senses.
+</p>
+
+<p>
+2. Attainment of imaginative cognition.
+</p>
+
+<p>
+3. Reading the secret script (which corresponds
+to inspiration).
+</p>
+
+<p>
+4. Working with the philosopher's stone (corresponding
+to intuition).
+</p>
+
+<p>
+5. Cognition of the relationship between the
+microcosm and the macrocosm.
+</p>
+
+<p>
+6. Being one with the macrocosm.
+</p>
+
+<p>
+7. Beatitude.
+</p>
+
+<p>
+These stages however need not necessarily be
+thought of as following one another consecutively,
+for in the course of training, the occult student, according
+to his individuality, may have attained a
+preceding stage only to a certain degree when he
+has already begun to practice exercises, corresponding
+<pb n='378'/><anchor id='Pg378'/>
+to the next higher stage. For instance, it may be
+that when he has gained only a few reliable imaginative
+pictures, he will already be doing exercises
+which lead him on to draw inspiration, intuition, or
+cognition of the relationship between microcosm and
+macrocosm into the sphere of his own experiences.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+When the occult student has experienced intuition
+he comes to know not only the forms of the psycho-spiritual
+world, not only can he recognize their inter-relationship
+through the <q>secret script,</q> but he attains
+a cognition of these beings themselves through
+whose co-operation the world, to which he belongs,
+comes into being. Thus he learns to know himself
+in the true form which he possesses as a spiritual
+being in the psycho-spiritual world. He has struggled
+through to the higher ego, and has learned
+how he must continue the work in order that he
+may master his double, the Guardian of the Threshold.
+But he has also met the <q>greater guardian of
+the Threshold</q> who stands before him perpetually
+urging him to further labors. It is this greater
+Guardian of the Threshold who now becomes the
+ideal he must strive to resemble, and when the student
+has acquired this feeling he will have risen to
+that important stage of development in which he
+will be in a position to recognize who it is that is
+really standing before him as that <q>greater Guardian.</q>
+For henceforth, in the student's consciousness,
+the Guardian is gradually transformed into
+the figure of the Christ, whose Being and intervention
+<pb n='379'/><anchor id='Pg379'/>
+in the evolution of the earth have been dealt
+with in a foregoing chapter.
+</p>
+
+<p>
+Thus the student, through his intuition, will have
+become initiated into that sublime Mystery which
+is linked with the name of Christ. The Christ reveals
+himself to him as the <q>Great Ideal of humanity
+on earth.</q>
+</p>
+
+<p>
+When in this manner through intuition, the Christ
+has been recognized in the spiritual world, then we
+can also understand those events that took place historically
+upon earth during the fourth post-Atlantean
+period (the Greco-Roman time), and how at
+that time the great Sun-Spirit, the Christ-Being, intervened
+in the world's development, and how He
+still continues to guide its evolution. These are
+matters the student will then know by personal experience.
+Therefore it is through intuition that
+the meaning and significance of the earth's evolution
+are disclosed to the occult student.
+</p>
+
+<p>
+The path leading to cognition of the supersensible
+worlds as above indicated, is one which all men
+may travel, whatever their position under the present
+conditions of life may be. And in speaking of
+such a path it must be borne in mind that, while the
+goal of cognition and truth is the same at all times
+of the earth's development, yet the starting-point
+for man has varied considerably at different periods.
+For instance, the man of the present day who wishes
+to find his way into supersensible worlds, cannot
+start from the same point as the Egyptian candidate
+for initiation of old. This is why it is impossible
+<pb n='380'/><anchor id='Pg380'/>
+for modern humanity to apply, without modification,
+the exercises given to the candidate for initiation
+in ancient Egypt. For since those times men's
+souls have passed through different incarnations,
+and this passing onward from incarnation to incarnation
+is not without significance and importance.
+The capacities and qualities of souls change from
+one incarnation to another. Those who have studied
+human history only superficially can note that since
+the twelfth and thirteenth centuries all life conditions
+have changed and that opinions, feelings and
+even human capabilities have become different from
+what they were before that time. The path here
+described for the acquirement of higher knowledge
+is one which is suitable for souls incarnating in the
+immediate present. It fixes the starting-point of
+spiritual development just where the man of the
+present day stands, in whatever conditions of life he
+may be placed.
+</p>
+
+<p>
+From epoch to epoch, progressive evolution leads
+humanity, in respect to the path of higher cognition,
+to ever changing modes, just as outer life likewise
+changes its form. For at all times it is necessary
+that perfect harmony should reign between external
+life and initiation. It will be pointed out in the next
+chapter of this book what changes initiation,
+which in the ancient mysteries lead into the higher
+worlds, must undergo, in order to become modern
+<q>initiation</q> for the attainment of supersensible
+cognition in its present form.
+</p>
+
+</div>
+
+<pb n='381'/><anchor id='Pg381'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Chapter VI. The Present and Future Evolution of the World
+and of Humanity</head>
+
+<p>
+It is impossible to know anything in the occult
+sense of the present and future of human or
+planetary evolution without understanding that
+evolution in the past. For, that which presents itself
+to the occult student's observation when he watches
+the hidden events of the past, contains at the same
+time everything that he can learn of the present
+and future. In this book we have spoken of the Saturn,
+Sun, Moon and Earth evolutions. We cannot
+follow the evolution of the earth, as the occultist
+understands it, unless we observe the events of preceding
+evolutionary periods. For what meets us
+today, within the bounds of our earthly globe, comprises
+in a certain sense the facts of the evolution
+of the Moon, Sun and Saturn. The beings and
+things that took part in the evolution of the Moon
+have gone on developing, and all that now belongs
+to the earth, is the outcome of that development.
+</p>
+
+<p>
+But not all that has evolved from the Moon to
+the Earth is perceptible to physical sense-consciousness.
+A part of what came over to us from the
+Moon evolution is revealed only at a certain stage of
+clairvoyant consciousness, at which knowledge of
+<pb n='382'/><anchor id='Pg382'/>
+supersensible worlds is reached. When this knowledge
+is gained, the fact that our earthly planet is
+united to a supersensible world is recognized. The
+latter includes that part of lunar existence which is
+not sufficiently densified to be observed by the physical
+senses. In the first place it does not include
+it as it was at the time of the evolution of the
+original Moon. If this clairvoyant consciousness
+occupies itself with the perception of these things,
+which it can have at present, this latter gradually
+separates into two images. One presents the shape
+borne by the earth during the lunar evolution, the
+other shows itself in such a way, that we recognize
+as its content a form as yet in the germinal stage
+which will become a reality&mdash;in the sense in which
+the earth is now a reality&mdash;but only in the future.
+</p>
+
+<p>
+On further observation it is seen that the results,
+in a certain sense, of that which is taking place on the
+earth are continually streaming into that future
+form, so that in it we have before us that which our
+earth will ultimately become. The effects of earthly
+existence will unite with the events in the world described,
+and out of this the new cosmos will arise,
+into which the Earth will be transformed as the Moon
+was transformed into the Earth. This future form is
+called in occult science the Jupiter condition. The
+clairvoyant observer of this Jupiter state sees the
+revelation of certain events which <emph>must</emph> take place
+in the future. The reason for this is that in the
+supersensible part of the Earth which had its origin
+in the Moon, beings and things are present which
+<pb n='383'/><anchor id='Pg383'/>
+will assume definite form when certain events have
+actually happened in the physical world. Therefore
+there will be something in the Jupiter condition
+which was already predetermined by the Moon
+evolution and it will contain new factors, which can
+come into the whole evolution only in consequence of
+terrestrial events. In this way clairvoyant consciousness
+is able to learn something of what will
+happen during the Jupiter state.
+</p>
+
+<p>
+The beings and facts observed in this field of consciousness
+have not the nature of sense-images; they
+do not even appear as fine air-structures from which
+effects might proceed which resemble sense-impressions.
+They give purely spiritual impressions of
+sound, light and heat. These are <emph>not</emph> expressed
+through any material embodiments. They can be
+apprehended only by clairvoyant consciousness.
+One may say, however, that these beings which at
+present manifest on the psycho-spiritual plane, possess
+a <q>body.</q> This body, however, appears like a
+sum of <emph>condensed memories</emph> which they carry within
+their souls.
+</p>
+
+<p>
+One can distinguish within their being what they
+are now experiencing and what they have experienced
+and now remember. This last is contained
+within them like a bodily element. They are conscious
+of it in the same way that an earthly human
+being is conscious of his body.
+</p>
+
+<p>
+At a stage of clairvoyant development higher than
+that just described as necessary for a knowledge of
+the Moon and Jupiter, the student is able to perceive
+<pb n='384'/><anchor id='Pg384'/>
+supersensible beings and things which are, in
+fact, the more highly developed forms of those present
+during the Sun condition, but which have now
+reached stages of existence so lofty as to be quite
+imperceptible to a consciousness capable of observing
+the Moon forms only. During meditation the
+picture of this world also divides in two. The one
+leads to a knowledge of the Sun state of the past;
+the other represents a future form of the earth
+existence&mdash;namely, that into which the earth will
+have been transformed when the fruits of all that
+takes place on it and Jupiter have merged into the
+forms of that future world. What can thus be observed
+of this future world may be characterized in
+occult phraseology as the Venus condition.
+</p>
+
+<p>
+In a similar manner, to a still more highly evolved
+clairvoyant consciousness, a future state of evolution
+is revealed, which we may call the Vulcan state.
+It stands in the same relationship to the Saturn state
+as the Venus condition does to that of the Sun, or
+the Jupiter state to the evolution of the Moon.
+Therefore, when we contemplate the past, present,
+and future of the earth's evolution, we may speak
+of the Saturn, Sun, Moon, Earth, Jupiter, Venus,
+and Vulcan evolutions.
+</p>
+
+<p>
+Just as these far-reaching conditions of the evolution
+of our earth lie disclosed to clairvoyant vision,
+the same vision is also able to cover the nearer future.
+There is a picture of the future corresponding
+to every picture of the past. In speaking of such
+things, however, one fact must be emphasized which
+<pb n='385'/><anchor id='Pg385'/>
+should be taken into strict account: that in order
+to recognize facts of this kind, one must absolutely
+do away with the idea that they can be fathomed
+through mere philosophical reflection. These things
+cannot, and never should be investigated by that
+kind of thinking. Anyone would be labouring under
+a prodigious delusion who, after becoming acquainted
+with the teachings of occult science regarding
+the Moon state, thinks that he could discover
+the future conditions of Jupiter by comparing those
+of the Moon and Earth. These conditions must be
+investigated only when the requisite clairvoyant consciousness
+has been attained; but once communicated
+to others after such investigation, they can be understood
+without clairvoyant consciousness.
+</p>
+
+<p>
+Now the occultist finds himself in quite a different
+position, with regard to observations concerning
+the future, from that in which he stands with regard
+to those of the past. It is impossible at first for
+man to contemplate future events as impartially as
+he does those of the past. Future events excite human
+will and feeling; while the past affects us in
+quite a different way. He who observes life knows
+how true this is of everyday existence; but how enormously
+this truth is enhanced, and what an intimate
+bearing it has upon the hidden facts of life, can only
+be realized by one who has some knowledge of the
+supersensible world. That is the reason why those
+who know such things are very definitely limited as
+to what they are allowed to give out. Certain things
+bearing on the future can, in fact, be imparted only
+<pb n='386'/><anchor id='Pg386'/>
+to those who have themselves determined to follow
+the path leading to the supersensible worlds. Such
+people by their mental attitude have acquired something
+which gives them the disinterestedness necessary
+for the reception of these teachings. For this
+reason certain secret facts, even of the past and
+present, can be spoken of only to those who are
+prepared for them in this way. These are facts
+so closely connected with future evolution, that their
+effect on the human soul is similar to that produced
+by communications regarding the future itself.
+</p>
+
+<p>
+This explains, also, why the information in this
+book concerning the present and the future is given
+in the merest outline as compared with the more detailed
+descriptions of the evolution of the world and
+of humanity in the past. What is said here is not
+intended to appeal to the love of sensation in the
+smallest degree; not even to awaken it. We shall
+only state where the answer can be found to vital
+questions which naturally present themselves to one
+who holds a certain definite attitude of mind.
+</p>
+
+<p>
+Just as the great cosmic evolution can be portrayed
+in the successive states, from the Saturn to
+the Vulcan period, so also is this possible for shorter
+periods of time; for example, for those of the evolution
+of the earth. Since that mighty upheaval which
+terminated the ancient Atlantean life, successive
+periods of human evolution have followed one another
+which have been called in this work the ancient
+Indian, the ancient Persian, the Egypto-Chaldean,
+and the Greco-Roman. The fifth period is that in
+<pb n='387'/><anchor id='Pg387'/>
+which humanity finds itself to-day,&mdash;it is the present
+time. This period gradually took its rise in the
+eleventh, twelfth, and thirteen centuries <hi rend='smallcaps'>a.d.</hi>, after
+a period of preparation commencing in the fourth
+and fifth centuries. The Greco-Roman period preceding
+it began about the eighth century <hi rend='smallcaps'>b.c.</hi> When
+one-third of this period had elapsed, the Christ-event
+took place.
+</p>
+
+<p>
+During the transition from the Egypto-Chaldean
+to the Greco-Roman period, the attitude of the human
+mind and, indeed, all human faculties, underwent
+a change. In the first of these two periods
+what we now know as logical thinking, as a mere
+intellectual concept of the world, was still wanting.
+The knowledge which a man now acquires through
+his intelligence, he then gained in a manner suited
+to that time,&mdash;directly through an inner, in a certain
+sense, clairvoyant cognition. He perceived the things
+around him, and while perceiving them there arose
+within his soul the percept, the image that was
+needed. Whenever knowledge is gained in this way,
+not only pictures of the physical sense-world come
+to light, but from the depths of consciousness a certain
+knowledge of facts and beings arises which are
+not of the physical world. This was a remnant of the
+ancient dim clairvoyance, once the common property
+of the whole of humanity.
+</p>
+
+<p>
+During the Greco-Roman period an ever-increasing
+number of individuals appeared without these
+capacities. Intelligent reflection concerning things
+took their place. Mankind was more and more shut
+<pb n='388'/><anchor id='Pg388'/>
+off from the immediate perception of the psycho-spiritual
+world, and was more and more restricted
+to forming a picture of it through intelligence and
+feeling. This condition lasted more or less during
+the whole of the fourth division of the post-Atlantean
+period. Only those individuals who had preserved
+the old mental state as an inheritance could
+still become directly conscious of the spiritual world.
+But these were stragglers from an earlier time.
+Their manner of gaining knowledge was no longer
+suitable for later conditions. For, as a consequence
+of the laws of evolution, old faculties of the soul
+lose something of their former significance when new
+faculties appear. Human life then adapts itself to
+these new faculties, and can no longer use the old
+ones properly.
+</p>
+
+<p>
+There were individuals, however, who began in
+full consciousness to add to the powers of intelligence
+and feeling already gained, the development
+of other and higher powers, which made it possible
+for them once more to penetrate into the psycho-spiritual
+world. To this end they were obliged to
+set to work in a different way from that in which
+the pupils of the old Initiates had been trained. The
+latter had not been obliged to take into account
+those faculties of the soul which were developed only
+in the fourth period. The method of occult training
+which has been described in this work as that of the
+present age, began in its first rudiments in the fourth
+period. But it was then only in its beginning, it
+could not attain real maturity until the fifth period
+<pb n='389'/><anchor id='Pg389'/>
+(from the twelfth and thirteenth centuries onward).
+Those who sought to rise into supersensible worlds
+in this manner could learn something of the higher
+regions of existence through the exercise of their
+own imagination, inspiration, and intuition. Those
+who went no further than the development of the
+faculties of reason and feeling could learn only
+through tradition what had been known to ancient
+clairvoyance. This was handed on, either by word
+of mouth or in writing, from generation to generation.
+</p>
+
+<p>
+Neither could those born later know anything of
+the real nature of the Christ-event save by such
+traditions, if they did not rise to the level of the
+supersensible worlds. Certainly there were such
+Initiates who still possessed the natural faculties of
+supersensible perception and yet who, through their
+development, had ascended into the higher worlds, in
+spite of their disregard of the new powers of intelligence
+and feeling. Through them a transition was
+effected from the old method of Initiation to the
+new. Such persons lived in later times as well. The
+essential characteristic of the fourth period is that,
+by the exclusion of the soul from direct communion
+with the psycho-spiritual world, the human faculties
+of intelligence and feeling were thereby strengthened
+and invigorated. The souls whose powers of intelligence
+and feeling had at that time developed to a
+great extent as the result of former incarnations,
+carried over with them the fruits of this development
+into their incarnations during the fifth period. As
+<pb n='390'/><anchor id='Pg390'/>
+a compensation for this exclusion from the higher
+worlds, mighty traditions of Ancient Wisdom
+then existed, especially those of the Christ-event,
+which by the power of their content gave men confident
+knowledge of the higher worlds.
+</p>
+
+<p>
+But there were still certain human beings existing
+who had evolved the higher powers of cognition in
+addition to the faculties of reason and feeling. It
+devolved upon them to learn the facts of the higher
+worlds, and especially of the Mystery of the Christ-event,
+by direct supersensible perception. From
+these individuals there always flowed into the souls
+of other men as much as was intelligible and good
+for them.
+</p>
+
+<p>
+The first spreading of Christianity was to take
+place just at a time when the capacities for supersensible
+cognition were undeveloped in a great part
+of humanity. And this is why tradition at that
+time possessed such mighty power. The strongest
+possible force was necessary to lead mankind to a
+faith in a supersensible world which they themselves
+could not perceive. How Christianity worked during
+that period has been shown in previous pages. There
+were always those, however, who were able to rise
+into higher worlds through imagination, inspiration,
+and intuition. These men were the post-Christian
+successors of the old Initiates, the teachers and members
+of the Mysteries. Their task was to recognize
+again, through their own faculties, what man had
+been able to perceive through ancient clairvoyance,
+and through the methods of ascent into higher worlds
+<pb n='391'/><anchor id='Pg391'/>
+taught in the old Initiations; and in addition to this,
+to acquire the knowledge of the real nature of the
+Christ-event.
+</p>
+
+<p>
+Thus there arose, among these <q>New Initiates,</q>
+a knowledge embracing everything contained in the
+old form of Initiation; but the central point of this
+teaching was the higher knowledge concerning the
+Mysteries of the coming of the Christ. Such teaching
+could only filter through into the general life
+of the world in scanty measure while the human
+souls of the fourth period were further developing
+the faculties of intellect and feeling; therefore, while
+this lasted, the doctrine was in truth secret. Then
+began the dawn of the new period designated as the
+fifth. Its essential characteristic lay in the progress
+made in the evolution of the intellectual faculties,
+which were then developed to a very high degree,
+and will unfold still further in the future. This
+process has been slowly going on from the twelfth
+and thirteenth centuries, becoming ever more rapid
+from the sixteenth century up to the present time.
+</p>
+
+<p>
+Under these influences the evolution of the fifth
+period became an ever-increasing endeavour to foster
+the powers of intellect, while, on the contrary,
+the knowledge by faith of former times, and traditional
+wisdom, gradually lost its hold over the human
+soul. On the other hand, however, from the
+twelfth and thirteenth centuries on, there developed
+that which may be called an ever increasing flow
+of cognition born of modern clairvoyant consciousness.
+This <q>hidden knowledge</q> flows even though
+<pb n='392'/><anchor id='Pg392'/>
+at first quite imperceptibly, into the human concepts
+of that period. It is only natural that even up to the
+present time the purely intellectual forces should
+have maintained an antagonistic attitude toward this
+knowledge. But that which must come to pass will
+do so in spite of all temporary antagonism. That
+<q>hidden knowledge</q> which is taking possession of
+humanity more and more may be called symbolically,
+the <q>wisdom of the Holy Grail.</q>
+</p>
+
+<p>
+For he who learns to understand this symbol in
+its deeper meaning, as it is told in story and legend,
+will find that it symbolizes the nature of what has
+been called above, the knowledge of the new Initiation,
+with the Christ Mystery as its central point.
+Modern Initiates may therefore be called <q>the Initiates
+of the Grail.</q> The preliminary stages of the
+path to the supersensible worlds described in this
+book, leads to the <q>Wisdom of the Grail.</q> It is a
+peculiarity of this wisdom that its facts can be investigated
+only when the necessary means, as described
+in this book, have been acquired. Once investigated,
+however, these facts can be understood
+by means of those very soul-forces which are the result
+of the evolution of the fifth period. Indeed, it
+will become more and more evident that to an ever
+increasing extent those forces find satisfaction
+through this knowledge. We are now living at a
+time in which this knowledge must be absorbed by
+human consciousness in general to a much fuller
+extent than was formerly the case. And it is from
+this point of view that the teachings contained in this
+<pb n='393'/><anchor id='Pg393'/>
+Christ-event will grow ever more powerful in proportion
+as human evolution assimilates the Wisdom
+of the Grail. The inner side of the development of
+Christianity will more and more keep pace with the
+exoteric side. That which may be learned through
+imagination, inspiration and intuition, concerning
+the higher worlds, in connection with the Christ
+Mystery, will penetrate ever more and more human
+thinking, feeling, and willing. The <q>hidden wisdom
+of the Grail</q> will be revealed, and as an inner force
+will more and more permeate the manifestations of
+human life.
+</p>
+
+<p>
+Through the whole of the fifth period, knowledge
+concerning the supersensible world will flow into human
+consciousness; and when the sixth period begins,
+humanity will be able to regain on a higher
+level that clairvoyance which it possessed at an earlier
+epoch in a dim and indistinct manner. Yet the
+new acquisition will take a form quite different from
+the old. What the soul knew of higher worlds in
+ancient times, was not permeated by its own forces
+of intellect and feeling. Its knowledge was instinctive.
+In the future it will not only have instincts,
+but it will <emph>understand</emph> them, and feel them to be the
+essence of its own nature. When the soul learns a
+fact concerning some other being or thing, its intellect
+will find this fact verified through its own nature.
+Or when some fact regarding an ethical law
+or human conduct presents itself, the soul will say
+to itself: <q>My feeling is only justified when I carry
+out what is implied in this knowledge.</q> Such a
+<pb n='394'/><anchor id='Pg394'/>
+condition of soul will have to be developed by a large
+part of humanity in the sixth period.
+</p>
+
+<p>
+In a certain manner, that which human evolution
+accomplished during the third period&mdash;the Egypto-Chaldean&mdash;is
+repeated in the fifth. At that time the
+soul could still perceive certain facts of the supersensible
+worlds, but this perception was disappearing.
+For the intellectual faculties were at that time
+beginning to develop and it was their mission to at
+first exclude man from the higher worlds. In the
+fifth period supersensible facts which in the third
+period were perceived in hazy clairvoyance, are
+again becoming manifest; but they are now interpenetrated
+by the intellectual and emotional life of
+the individual man. They are also imbued with what
+may be imparted to the soul by a knowledge of the
+Christ Mystery; therefore they assume a form totally
+different from that which they had previously.
+</p>
+
+<p>
+Whereas in ancient times impressions from the
+higher worlds were felt as forces acting from out
+a spiritual world to which man did not properly
+belong, through development in later times these impressions
+are felt as those of a world into which
+man is growing, of which he more and more forms
+a part. Let no one suppose that a repetition of the
+Egypto-Chaldean civilization can take place in such
+a way that the soul would merely regain what then
+existed, and which has been handed on from that
+time. The Christ-impulse, rightly understood, impels
+the human soul which has experienced it, to feel
+and conduct itself as a member of a spiritual world,
+<pb n='395'/><anchor id='Pg395'/>
+now recognizing it as a world to which it belongs,
+outside of which it previously existed.
+</p>
+
+<p>
+In the same way that the third reappears in the
+fifth period, in order to become penetrated with
+those new qualities which the human soul gained
+during the fourth, so similarly the second period
+will revive within the sixth and the first, the ancient
+Indian, during the seventh. All the marvelous wisdom
+of ancient India which the great teachers of
+that day were able to proclaim, will reappear in the
+seventh period, as living truth in human souls.
+</p>
+
+<p>
+Now the changes in the earthly environment of
+man take place in a manner which bears a certain
+relationship to his own evolution. When the seventh
+period has run its course, the earth will experience
+an upheaval which may be compared with the one
+which separated Atlantean from post-Atlantean
+times. And the transformed earth will again continue
+its evolution in seven divisions of time. The
+human souls which will then incarnate will experience,
+on a more exalted level, the kinship with the
+higher worlds which was possessed by the Atlanteans
+at a lower stage. But only those individuals
+will be able to cope with the new conditions of the
+earth who have built into their souls the qualities
+made possible by the influences of the Greco-Roman
+age, and of the periods following it,&mdash;the fifth, sixth,
+and seventh of the post-Atlantean evolution.
+</p>
+
+<p>
+The inner nature of such souls will correspond to
+that which the earth has become by that time. All
+other souls must then remain behind, although up to
+<pb n='396'/><anchor id='Pg396'/>
+that point they had been able to choose whether or
+not they would create for themselves the conditions
+necessary to advance with the others. Those souls
+alone will be ripe for the conditions arising after
+the next great catastrophe, who at the point of
+transition from the fifth to the sixth post-Atlantean
+period have attained the capacity for penetrating
+supersensible cognition with the forces of intelligence
+and feeling. The fifth and sixth are in a way
+the decisive periods. Those souls which have attained
+the goal of the sixth period will continue to
+develop accordingly in the seventh; but the others
+will, under the altered conditions of their surroundings,
+find but little opportunity to proceed with their
+neglected task. Only in a distant future will conditions
+again appear which will permit of this being
+done.
+</p>
+
+<p>
+Thus evolution proceeds from period to period.
+Clairvoyance observes not only those changes in the
+future in which the earth alone takes part, but those
+also which take place in conjunction with the heavenly
+bodies in its environment. A time will come
+in which the terrestrial and human evolution will be
+advanced so far that those forces and beings which
+were compelled to detach themselves from the earth
+during the Lemurian period, so as to afford to earth-beings
+the possibility of further progress, will be
+able once more to unite with the earth. Then the
+moon will again be united with the earth. This
+will happen because a sufficiently large number of
+human souls will then possess the inner powers
+<pb n='397'/><anchor id='Pg397'/>
+which will enable them to render the Moon forces
+fruitful for further development. And this will occur
+at a time when, side by side with the high development
+of a certain number of human souls, another
+development, that of those who have chosen the
+path of evil, will parallel it. These straggler-souls
+will have accumulated in their Karma so much sin,
+ugliness and evil, that at first they will form a
+separate community, a perverse and erring section
+of humanity, keenly opposing what we understand
+as <q>good.</q> The <q>good</q> humanity will acquire
+little by little the power of using the Moon forces,
+and will thereby so transform the evil section as to
+enable it to keep pace with the advance of evolution
+as a separate earth kingdom. Through these labours
+of the good part of humanity, the earth, then
+reunited with the moon, will be able, after a certain
+period of development, to again unite with the sun
+and also with the other planets.
+</p>
+
+<p>
+After an intermediate state, which will be a sojourn
+in a higher world, the earth will be transformed
+into the Jupiter condition. That which we
+now call the mineral kingdom will not exist on Jupiter;
+the forces of this mineral kingdom will be transformed
+into plant forces and the plant kingdom,
+which will have quite a new form compared with its
+present one, will appear in the Jupiter state as the
+lowest of the kingdoms, while above it, we find the
+animal kingdom, likewise transformed. Next comes
+a human kingdom&mdash;the descendants of the evil earth
+humanity. And then will appear the descendants
+<pb n='398'/><anchor id='Pg398'/>
+of the good earth humanity, as a human kingdom on
+a higher level. A great part of the work of this last
+human kingdom consists in ennobling the souls
+which have sunk into the evil community, so that
+they may still gain admittance into the true human
+kingdom.
+</p>
+
+<p>
+The Venus condition will be of such a nature that
+the plant kingdom will have disappeared also; the
+lowest kingdom will be the animal kingdom once
+more transformed, and above that there will be three
+successive human kingdoms of different degrees of
+perfection. The earth will remain united with the sun
+during the Venus period; while during that of Jupiter
+it will have happened that, at a certain point, the
+sun separates from Jupiter, the latter receiving its
+influence from outside. Then there is again a union
+between the sun and Jupiter, the transformation
+gradually passing into the Venus state. During that
+state another planet detaches itself from Venus, containing
+all kinds of beings which have opposed evolution,
+an <q>irredeemable moon,</q> as it were, following
+a path of evolution which is of a character impossible
+to describe, because it is too unlike anything
+which man can experience on earth. But evolved
+humanity will pass on in a fully spiritualized state
+of existence to the Vulcan evolution, a description
+of which lies beyond the scope of this work.
+</p>
+
+<p>
+We see that from the fruits of the <q>Wisdom of
+the Grail</q> springs the highest ideal of human evolution
+conceivable for man: spiritualization attained
+by him through his own efforts. For in the end this
+<pb n='399'/><anchor id='Pg399'/>
+spiritualization appears as a product of the harmony
+which he wrought out in the fifth and sixth
+periods of the present evolution, between the faculties
+of reason and emotion which he had then attained
+and cognition of supersensible worlds. That
+which he thus achieves within his soul will finally become
+in itself the outer world. The human spirit
+rises to the mighty impressions of its outer world
+and at first divines, later recognizes spiritual beings
+behind these impressions; the human heart senses
+the unspeakable exaltedness of the Spirit. Man can,
+however, also recognize that his inner experiences
+of intellect, feeling and character are but the germs
+of a nascent spirit world.
+</p>
+
+<p>
+He who thinks that human liberty is not compatible
+with a foreknowledge and predestination of
+future conditions, ought to consider that man's freedom
+of action in the future depends just as little on
+the arrangement of predestined things as does his
+liberty of action with regard to inhabiting a house a
+year hence, on the plans for which he is now settling.
+He will be as free as his innermost being will permit,
+within the house he has built; and he will be as
+free on Jupiter and on Venus as his inner life permits,
+even under the conditions which will arise
+there. Freedom will not depend on what has been
+predetermined by antecedent conditions, but on
+what the soul has made out of itself.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+In the earth condition is contained that which has
+developed within the preceding Saturn, Sun and
+<pb n='400'/><anchor id='Pg400'/>
+Moon states. Earth-man finds <q>wisdom</q> in the
+processes going on around him. This wisdom is
+there as the fruit of what has happened in the past.
+The Earth is the descendant of the <q>old Moon</q>;
+and the latter developed with all that belonged to it,
+into the <q>Cosmos of Wisdom.</q> The Earth is now
+at the commencement of an evolution, which will
+introduce a new force into this wisdom. It will cause
+man to feel himself an independent member of a
+spiritual world. This will come to pass because his
+ego will have been formed within him during the
+Earth period by the Lords of Form, as was his physical
+body on Saturn by the Lords of Will, his vital
+body on the Sun by the Lords of Wisdom, and his
+astral body on the Moon by the Lords of Motion.
+</p>
+
+<p>
+By means of the co-operation of the Lords of
+Will, Wisdom and Motion, that which manifests as
+wisdom is brought forth. Through the labours of
+these three classes of spirits, the beings and processes
+of earth can harmonize in wisdom with the
+other beings of their world. It is the Lords of Form
+who bestowed on man his independent ego. In the
+future this ego will harmonize with the beings of
+Earth, Jupiter, Venus, and of Vulcan, by means of
+the force added to the existing wisdom during the
+Earth period. It is the force of love. This force
+must begin to arise within earth-humanity and the
+Cosmos of Wisdom develop into a <hi rend='italic'>Cosmos of Love</hi>.
+Everything which the ego is able to unfold within
+itself must give birth to love. The all-embracing
+archetype of love is set forth in the revelation of
+<pb n='401'/><anchor id='Pg401'/>
+that lofty Sun-spirit indicated in the description
+of the Christ Mystery. Through Him the germ of
+love is planted in the innermost core of the human
+being; and from this starting-point it must flow
+through the whole of evolution. Just as the wisdom
+previously formed manifests in the forces of the
+earthly sense-world, in the <q>elementary forces</q> of
+to-day, so love itself will manifest in the future, in
+all phenomena, as the new <q>elementary force.</q>
+</p>
+
+<p>
+The secret of all future development is a recognition
+that everything achieved by man from a right
+comprehension of evolution is a sowing of seed
+which must ripen into love. And the greater the
+amount of love-force, so much the greater will be
+the creative force available for the future. In that
+which will grow from love, will lie the mighty forces
+leading to that culminating point of spiritualization
+described above. The greater the amount of spiritual
+knowledge that flows into human and terrestrial
+evolution, so much more living and fruitful seed will
+be stored up for the future. Spiritual knowledge
+is transmuted <emph>through its own nature</emph> into love.
+The whole process which has been described, beginning
+with the Greco-Roman period and extending
+throughout the present time, shows how this transformation,
+for which the beginning has now been
+made for future times, is to take place and to what
+end. That which has been prepared as wisdom on
+Saturn, Sun and Moon, is active in the physical,
+etheric and astral bodies of man; it shows itself
+there as the <q>Wisdom of the World</q>, but within the
+<pb n='402'/><anchor id='Pg402'/>
+<q>ego</q> it becomes intensified. The wisdom of the
+outer world becomes inner wisdom in man from the
+Earth period onward and when it is concentrated in
+him, it becomes the germ of love. Wisdom is the
+necessary preliminary condition for love; love is the
+fruit of wisdom, reborn in the ego.
+</p>
+
+</div>
+
+<pb n='403'/><anchor id='Pg403'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Chapter VII. Details from the Domain of Occult Science
+Man's Etheric Body</head>
+
+<p>
+When the higher principles of man are observed
+with clairvoyant vision, the mode
+of perception is never precisely the same
+as that which comes from the outer senses. If we
+touch an object, and experience a sensation of
+warmth, we must distinguish between that which
+comes from the object, that which, as it were,
+streams out from it, and our own psychic experience.
+The inner psychic experience of perceiving
+warmth is something distinct from the heat which
+streams from the object. Now let us imagine this
+psychic experience quite by itself without the outer
+object. Let us call up the experience of a sensation
+of heat in our soul, without the presence of any
+external physical object to cause it. If such a sensation
+simply existed <emph>without</emph> cause, it would be
+mere fancy. The student of occult science experiences
+such inner perceptions without any physical
+cause. But at a certain stage of development they
+present themselves in such a manner that he knows
+(it has been shown that by the very nature of the experience
+he can know) that the inner perception is
+not fancy, but is caused by a psycho-spiritual being
+<pb n='404'/><anchor id='Pg404'/>
+belonging to a supersensible world, just as the ordinary
+sensation of heat, for example, is caused by an
+external physical-sense object.
+</p>
+
+<p>
+It is the same with the perception of colour in
+the supersensible world. Here we must distinguish
+between the colour associated with the outer object,
+and the inner colour-sensation in the soul. Let us
+call up the soul's inner sensation when it perceives
+a <emph>red</emph> object in the physical, outer world of the
+senses. Let us imagine that we retain a very vivid
+recollection of the impression, but that we are looking
+away from the object. Let us imagine what we
+still retain as a memory-picture of the colour, to be
+an inner experience. We shall then distinguish between
+that which is an inner experience of the colour,
+and the external colour itself. These inner experiences
+differ entirely in their content from impressions
+of the outer senses. They bear much more the
+impress of what is felt as joy and sorrow than that
+of normal physical sensation. Now let us imagine an
+inner experience of this kind arising in the soul,
+without any suggestion from an outer sense object.
+A clairvoyant may have an experience of this kind,
+and may know too, in that case, that it is no fancy,
+but the expression of a psycho-spiritual being. Now
+if this psycho-spiritual being excites the same impression
+as does a red object of the physical-sense
+world, then that being is red. There will, however,
+always be the external impression first, and then the
+inner experience of colour, in the case of the physical-sense
+object; in that of the genuine clairvoyance
+<pb n='405'/><anchor id='Pg405'/>
+of a man of to-day, it <emph>must</emph> be the contrary,&mdash;first the
+inner experience, shadowy, like a mere recollection
+of colour, and then a picture, growing more and
+more vivid. The less heed we pay to this necessary
+sequence of events the less we are able to distinguish
+between actual, spiritual perception and the
+delusions of fancy (illusion, hallucination, etc.).
+</p>
+
+<p>
+The vividness of the picture in a psycho-spiritual
+perception of this kind, whether it remains quite
+shadowy, like a dim concept, or whether it impresses
+us as intensively as an outer object, depends altogether
+upon the clairvoyant's stage of development.
+Now, the general impression obtained by the clairvoyant
+of the etheric body, may be thus described.
+When the clairvoyant has strengthened his will
+power to such a degree that, in spite of the fact
+that an individual stands before him in a physical
+body, he can abstract his attention from what the
+physical eye sees,&mdash;he is then able to see clairvoyantly
+into the space occupied by the man's physical
+body. Of course, a great increase of will power is
+necessary, in order to withdraw the attention not
+only from something in the mind, but from something
+standing before one, in such a way that the
+physical impression is quite extinguished. But this
+increase of will is possible, and is brought about by
+exercises for the attainment of supersensible cognition.
+The clairvoyant can then first have a general
+impression of the etheric body. Within his soul
+there arises the same inner sensation which he has,
+let us say, at the sight of a peach blossom; then
+<pb n='406'/><anchor id='Pg406'/>
+this becomes vivid, so that he is able to say that the
+etheric body has the colour of peach blossoms. He
+next perceives the separate organs and currents of
+the etheric body. A further description of the etheric
+body may be given by relating the psychic experiences
+which correspond to sensations of heat or of
+sound-impressions, etc., for this etheric body is not
+merely a colour phenomenon. The astral body and
+the other principles of the human being, may also
+be described in like manner. He who takes this into
+consideration will understand just how descriptions
+should be taken which are given by occult science.
+</p>
+
+<p>
+The Astral World
+</p>
+
+<p>
+As long as we observe the physical world only, the
+earth, as man's dwelling place, appears like a separate
+cosmic body. But when supersensible cognition
+rises to higher spheres, this separation ceases.
+Thus one can say that the imagination, when
+beholding the earth, at the same time also perceives
+the Moon condition as it has developed up to the
+present time.
+</p>
+
+<p>
+Now that world which is entered in this way is
+one to which not only the supersensible part of the
+Earth belongs, but is one in which also other cosmic
+bodies are imbedded, which in a physical sense are
+entirely separate from the earth. Therefore, the observer
+of supersensible worlds thus beholds not only
+the supersensible part of the earth, but also the supersensible
+part of other cosmic beings. If one
+should be impelled to ask why clairvoyants do not
+<pb n='407'/><anchor id='Pg407'/>
+describe the appearance of Mars, etc., he should bear
+in mind that it is primarily a question of observing
+supersensible conditions of other planetary bodies,
+whereas the questioner is thinking of physical sense
+conditions. Therefore in this work it was possible to
+speak of certain relations of the earth's evolution
+to the simultaneous evolution on Saturn, Jupiter,
+Mars, etc. Now when the human astral body has
+been drawn away by sleep, it belongs not only to
+the earth, but to worlds of which still other regions
+of the universe (stellar worlds) are a part. Indeed,
+these worlds extend their influence to man's astral
+body even when he is awake. For this reason the
+name <q>astral body</q> appears to be justified.
+</p>
+
+<p>
+Of Man's Life After Death
+</p>
+
+<p>
+Mention has been made, in the course of this book,
+of the time during which the astral body still remains
+joined to the etheric body of man after death.
+During this time there exists a slowly paleing recollection
+of the whole earth life just ended. The duration
+of this time varies in different individuals. It
+depends upon the strength with which the astral
+body clings to the etheric body, on the power which
+the former has over the latter. Supersensible cognition
+can gain an idea of this power by observing
+a person who, judging from his degree of fatigue,
+must of necessity fall asleep, but, by sheer inner
+force, keeps awake. It then appears that different
+people can keep awake for different lengths of time
+without being overpowered by sleep. The memory
+<pb n='408'/><anchor id='Pg408'/>
+of the past life, in other words the connection with
+the etheric body, lasts about as long after death as
+the length of time a man can keep awake when, in
+the most extreme case, he is compelled to.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+When the etheric body is detached from the individual
+after death, something of it nevertheless remains
+for man's whole subsequent development;
+this may be described as an extract, or the essence
+of it. This extract contains the result of the past
+life, and is the vehicle of all that which, during man's
+spiritual development between death and a new
+birth, unfolds like a germ for the following life.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+The duration of time between death and a new
+birth is determined by the fact that the ego, as a
+rule, returns to the physical sense-world only when
+that world has been so transformed that the ego
+can experience something new. During its sojourn
+in spiritual regions, its dwelling place on earth undergoes
+a change. But this change is connected
+with the great changes in the universe, with changes
+in the constellation of the earth, sun and so forth.
+These are changes in which certain repetitions take
+place, in connection with new conditions. They find
+an external expression in the fact, for example, that
+the point in the vault of heaven at which the sun
+rises at the beginning of spring makes a complete
+circuit in the course of about twenty-six thousand
+years. Hence this vernal point, in the course of the
+period mentioned, moves from one region of the
+<pb n='409'/><anchor id='Pg409'/>
+heavens to another. In the course of the twelfth part
+of that time, that is to say, in about twenty-one hundred
+years, conditions on the earth have changed
+sufficiently for the human soul to experience something
+new upon it since its previous incarnation.
+However, since the experiences of an individual vary
+according to whether he is incarnated as a woman
+or as a man, there are, as a rule, two incarnations
+within the time stated, one as a man and one as a
+woman. But these things are also dependent upon
+the nature of the forces which man carries with him
+from his earthly existence through death. Therefore
+all the statements given here are to be taken
+only in a general sense, but can be subject to the
+greatest variations in special cases.
+</p>
+
+<p>
+The Course Of Human Life
+</p>
+
+<p>
+Man's life, as it manifests itself in the sequence of
+events between birth and death, can be fully understood
+only by taking into account both the physical
+body with its senses and the changes undergone by
+man's supersensible principles. Occult science views
+those changes in the following manner. Physical
+birth is seen to be the detachment of the human being
+from its maternal covering. Forces which before
+birth the embryo shared in common with its mother's
+body, are present independently in the child after
+birth. But in later life supersensible events, similar
+to those of the sense-world at physical birth, become
+perceptible to supersensible observation. That is,
+the etheric body of the human being up to the change
+<pb n='410'/><anchor id='Pg410'/>
+of teeth (the sixth or seventh year) is still enveloped
+in an etheric sheath. The etheric sheath falls
+away at that period, and then the <q>birth</q> of the
+etheric body occurs. But man is still surrounded
+by an astral sheath, which falls away between its
+twelfth and sixteenth year (at the time of puberty).
+This is the <q>birth</q> of the astral body; and at a
+still later period the real ego is born.<note place='foot'>The
+suggestive points of view for the conduct of education
+resulting from a knowledge of these supersensible facts are presented
+in my little book, <hi rend='italic'>The Education of Children from the
+Standpoint of Spiritual Science</hi>, in which will be found fuller
+details of what can here only be hinted at.</note>
+</p>
+
+<p>
+Now after the birth of the ego, man lives in such
+a way that he adapts himself to the conditions of
+the world and of life, and occupies himself within
+them, in accordance with the principles active
+through his ego,&mdash;the sentient,- the intellectual- and
+the consciousness-soul. Then there comes a time in
+which the etheric body retraces the process of its
+development from the seventh year onward, in reverse
+order. At first the astral body has so developed
+itself that it unfolds that which was present
+within it at birth as a germ. After the birth of the
+ego, this astral body enriches itself by experiencing
+the outer world. Finally, at a definite time, it begins
+to nourish itself spiritually by consuming its own
+etheric body; it actually lives upon the etheric body.
+The decay of the physical body in old age is a consequence
+of this.
+</p>
+
+<p>
+The course of human life therefore falls into three
+divisions: a time of unfoldment for the physical and
+<pb n='411'/><anchor id='Pg411'/>
+etheric bodies, then one in which the astral body
+and the ego develop, and lastly that in which the
+etheric and physical bodies are changed back again.
+But the astral body plays a part in all the events
+that take place between birth and death. Since it is
+really born in a spiritual sense only between the
+twelfth and sixteenth years and must, during man's
+declining years, draw upon the forces of the etheric
+and physical bodies, that which it is able to perform
+by its own powers will develop more slowly than if
+it were not within a physical and an etheric body.
+After death, when the physical and etheric bodies
+have fallen away, evolution, during the time of purification,
+proceeds in such a manner that it occupies
+about one-third of the duration of life between birth
+and death.
+</p>
+
+<p>
+The Higher Regions Of The Spiritual World
+</p>
+
+<p>
+By imagination, inspiration, and intuition, supersensible
+cognition gradually ascends into those regions
+of the spiritual world within which it can
+reach the beings who have to do with human and
+cosmic evolution. And thus it also becomes possible
+to trace human evolution between death and a new
+birth in such a way that it becomes comprehensible.
+Now there are still higher regions of existence, which
+can only be briefly indicated here. When supersensible
+cognition has risen to intuition, it lives in a
+world of spiritual beings. These too, are evolving.
+That which concerns humanity of the present day
+extends upward, in a certain sense, as far as the
+<pb n='412'/><anchor id='Pg412'/>
+world of intuition. True, man receives impulses
+from yet higher worlds in the course of his evolution
+between death and re-birth. But he does not experience
+these impulses directly; they are brought to
+him by beings belonging to the spiritual world.
+And if these are considered, everything that happens
+reveals itself to man. But the special conditions
+of these beings, that which they themselves require
+in order to guide human evolution, can only be observed
+by means of a cognition that transcends intuition.
+We thus have a glimpse of worlds which
+we must so picture that within them the most highly
+spiritual features of the earth are there among the
+lowest. Logical decisions, for example, count among
+the highest things within the earthly sphere; while
+the activities of the mineral kingdom are among the
+lowest. Now in those higher spheres, logical decisions
+correspond to about what the mineral activities
+are on earth. Above the domain of intuition,
+lies the region in which the cosmic plan is woven out
+of spiritual causes.
+</p>
+
+<p>
+The Principles Of Man
+</p>
+
+<p>
+When it is said that the ego works on the human
+principles, on the physical, etheric, and astral bodies,
+and transforms them in reverse order into Spirit-Self,
+Life-Spirit, and Spirit-Man, this statement relates
+to the work of the ego on the human being by
+means of the highest faculties, the development of
+which was begun only under earthly conditions. But
+this transformation is preceded at a lower level by
+<pb n='413'/><anchor id='Pg413'/>
+another change, giving rise to the sentient-, the intellectual- or
+rational-, and the consciousness-soul.
+For while, in the course of human evolution, the sentient-soul
+is being formed, changes are taking place
+in the astral body; the growth of the intellectual-soul
+expresses itself in transformations in the etheric
+body; and that of the consciousness-soul in similar
+transformations in the physical body. Fuller
+information on this subject has been given in this
+book in the accounts of the evolution of the earth.
+Thus in a certain sense we may say that the sentient-soul
+itself is the result of a transformed astral body,
+the intellectual- or rational-soul of a transformed
+etheric body, and the consciousness-soul of a transformed
+physical body. But we may also say that
+these three divisions of the soul are parts of the
+astral body; for example, the consciousness-soul is
+only possible because it is an astral entity existing
+in a physical body suited to it. It lives an astral
+life within a physical body fashioned to be its dwelling
+place.
+</p>
+
+<p>
+The Dream State
+</p>
+
+<p>
+A description of the dream state has been given
+in another chapter of this book. On the one hand
+it is to be regarded as a relic of the old picture-consciousness
+peculiar to man during the Moon evolution,
+and also during a great part of the evolution of
+the Earth. Evolution goes forward in such a way
+that earlier conditions resolve themselves into later
+ones. And so, in the dream state, there now appears
+<pb n='414'/><anchor id='Pg414'/>
+in man a relic of what was once his normal condition.
+But at the same time this condition from another
+aspect is different from the old picture-consciousness.
+For since its development, the ego also has
+taken part in those activities of the astral body which
+are carried on during sleep in the dream life. Thus
+through the presence of the ego there arises in
+dreams a transformed picture-consciousness. But
+since the ego does not consciously exercise its authority
+over the astral body during dream life, nothing
+belonging to the sphere of that life can be regarded
+as being really able to lead to a knowledge
+of higher worlds in an occult sense. Something similar
+holds good with regard to what is often called
+vision, premonition, or <q>second sight.</q> These arise
+through silencing the ego and the consequent appearance
+of remnants of the old condition of consciousness.
+In spiritual science these are of no
+value. What may be observed in them cannot in
+any real sense be regarded as a result of it.
+</p>
+
+<p>
+The Attainment Of Supersensible Knowledge
+</p>
+
+<p>
+The path to the attainment of knowledge of the
+higher worlds, which has been more fully described
+in this book, may also be called the <q>direct path of
+knowledge.</q> In addition to this path there is another,
+which we may designate as the <q>path of feeling.</q>
+It would be quite a mistake, however, to believe
+that the former had nothing to do with the development
+of feeling. On the contrary, it leads to the
+greatest possible deepening of the life of feeling. But
+<pb n='415'/><anchor id='Pg415'/>
+the <q>path of feeling</q> addresses itself directly and
+solely to the feelings, and seeks from this point to
+rise to knowledge. It rests on the fact that when the
+soul entirely surrenders itself to a feeling for a certain
+length of time, the latter is transformed into
+knowledge, into imaginative perception. When, for
+example, the soul is filled for weeks or months, or
+even longer, with the feeling of humility, the content
+of the feeling becomes transformed into a perception.
+Now a path leading to supersensible regions
+may be found by devoting oneself to such feelings
+one by one; but for the man of today, bound by the
+ordinary circumstances of life, this is not easily
+carried out. Solitude, retirement from the life of
+the present day, is almost indispensable. For the
+impressions of everyday life disturb the soul especially
+at the beginning of development, through absorption
+in certain feelings. On the other hand,
+the path of knowledge described in this book can be
+pursued in every situation of present-day life.
+</p>
+
+<p>
+Observation Of Special Events And Beings In
+The Spiritual World
+</p>
+
+<p>
+The question may be asked whether inner concentration
+and the other means described for the attainment
+of supersensible cognition permit us to observe
+only in a general way what happens between death
+and a new birth or other spiritual events; or whether
+they furnish the possibility of observing quite definite
+events and beings, as, for example, any given
+deceased person. To this we must answer that one
+who has acquired the ability to see in the spiritual
+<pb n='416'/><anchor id='Pg416'/>
+world by the methods explained, can also perceive
+particular events which occur there; he acquires the
+power of putting himself in communication with individuals
+living in the spiritual world between death
+and a new birth. It must be observed, however, that
+in an occult sense this ought to take place only after
+the proper training required for supersensible cognition
+has been undergone. For not until then is it
+possible to distinguish between illusion and reality,
+in regard to certain events and beings. A man who
+tries to observe particular cases without due instruction,
+may fall a victim to innumerable deceptions.
+The training which leads to the observation in higher
+worlds of what has been described in this book, also
+leads to the ability to trace the post-mortem life of
+any special individual, and no less does it lead to
+the observation and comprehension of all psycho-spiritual
+beings who, from the hidden worlds, work
+upon the visible ones. Correct observation of individual
+cases is only possible, however, on the basis of
+a knowledge of the universal great facts of the spiritual
+world,&mdash;facts regarding the world and humanity
+which concern every human being. The desire
+for the one without the other, leads one into error.
+</p>
+
+</div>
+</body>
+<back rend="page-break-before: right">
+  <div id="footnotes">
+    <index index="toc" />
+    <index index="pdf" />
+    <head>Footnotes</head>
+    <divGen type="footnotes"/>
+  </div>
+  <div rend="page-break-before: right">
+    <divGen type="pgfooter" />
+  </div>
+</back>
+</text>
+</TEI.2>
diff --git a/30718.txt b/30718.txt
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+++ b/30718.txt
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+The Project Gutenberg EBook of An Outline of Occult Science by Rudolf
+Steiner
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: An Outline of Occult Science
+
+Author: Rudolf Steiner
+
+Release Date: December  20, 2009 [Ebook #30718]
+
+Language: English
+
+Character set encoding: US-ASCII
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE***
+
+
+
+
+
+                       An Outline of Occult Science
+
+                                    By
+
+                          Rudolf Steiner, Ph.D.
+
+              Authorized Translation from the Fourth Edition
+
+                             (Newly Revised)
+
+                           AnthropoSophic Press
+
+                                 New York
+
+                                   1922
+
+
+
+
+
+CONTENTS
+
+
+Preface to the Fourth Edition.
+Author's Remarks To First Edition
+Chapter I. The Character of Occult Science
+Chapter II. The Nature of Man
+Chapter III. Sleep and Death
+Chapter IV. The Evolution of the World and Man
+Chapter V. Knowledge of the Higher Worlds
+Chapter VI. The Present and Future Evolution of the World and of Humanity
+Chapter VII. Details from the Domain of Occult Science Man's Etheric Body
+Footnotes
+
+
+
+
+
+
+PREFACE TO THE FOURTH EDITION.
+
+
+One who undertakes to represent certain results of scientific spiritual
+research of the kind recorded in this book, must above all things be
+prepared to find that this kind of investigation is at the present time
+almost universally regarded as impossible. For things are related in the
+following pages about which those who are today esteemed exact thinkers,
+assert that they will probably remain altogether indeterminable by human
+intelligence. One who knows and can respect the reasons which prompt many
+a serious person to assert this impossibility, would fain make the attempt
+again and again to show what misunderstandings are really at the bottom of
+the belief that it is not given to human knowledge to penetrate into the
+superphysical worlds.
+
+For two things present themselves for consideration. First, no human being
+will, on deeper reflection, be able in the long run to shut his eyes to
+the fact that his most important questions as to the meaning and
+significance of life must remain unanswered, if there be no access to
+higher worlds. Theoretically we may delude ourselves concerning this fact
+and so get away from it; the depths of our soul-life, however, will not
+tolerate such self-delusion. The person who will not listen to what comes
+from these depths of the soul will naturally reject any account of
+supersensible worlds. There are however people--and their number is not
+small--who find it impossible to remain deaf to the demands coming from the
+depths of the soul. They must always be knocking at the gates which, in
+the opinion of others, bar the way to what is "incomprehensible."
+
+Secondly, the statements of "exact thinkers" are on no account to be
+despised. Where they have to be taken seriously, one who occupies himself
+with them will thoroughly feel and appreciate this seriousness. The writer
+of this book would not like to be taken for one who lightly disregards the
+enormous thought-labour which has been expended in determining the limits
+of the human intellect. This thought-labour cannot be put aside with a few
+phrases about "academic wisdom" and the like. In many cases it has its
+source in true striving after knowledge and in genuine discernment.
+Indeed, even more than this must be admitted; reasons have been brought
+forward to show that that knowledge which is to-day regarded as scientific
+cannot penetrate into supersensible worlds, and these reasons _are in a
+certain sense irrefutable_.
+
+Now it may appear strange to many people that the writer of this book
+admits this freely, and yet undertakes to make statements about
+supersensible worlds. It seems indeed almost impossible that a person
+should admit _in a certain sense_ the reasons why knowledge of
+superphysical worlds is unattainable, and should yet speak about those
+worlds.
+
+Yet it is possible to take this attitude, and at the same time to
+understand that it impresses others as being inconsistent. It is not given
+to every one to enter into the experiences we pass through when we
+approach supersensible realms with the human intellect. Then it turns out
+that intellectual proofs may certainly be irrefutable, and that
+_notwithstanding this_, they need not be decisive with regard to reality.
+Instead of all sorts of theoretical explanations, let us now try to make
+this comprehensible by a comparison. That comparisons are not in
+themselves proofs is readily admitted, but this does not prevent their
+often making intelligible what has to be expressed.
+
+Human understanding, as it works in everyday life and in ordinary science,
+is actually so constituted that it cannot penetrate into superphysical
+worlds. This may be proven beyond the possibility of denial. But this
+proof can have no more value for a certain kind of soul-life than the
+proof one would use in showing that man's natural eye cannot, with its
+visual faculty, penetrate to the smallest cells of a living being, or to
+the constitution of far-off celestial bodies.
+
+Just as the assertion is true and demonstrable that the ordinary power of
+seeing does not penetrate as far as the cells, so also is the other
+assertion which maintains that ordinary knowledge cannot penetrate into
+supersensible worlds. And yet the proof that the ordinary power of vision
+has to stop short of the cells in no way excludes the investigation of
+cells. Why should the proof that the ordinary power of cognition has to
+stop short of supersensible worlds, decide anything against the
+possibility of investigating those worlds?
+
+One can well sense the feeling which this comparison may evoke in many
+people. One can even understand that he who doubts and holds the above
+comparison against this labor of thought, does not even faintly sense the
+whole seriousness of that mental effort. And yet the present writer is not
+only fully convinced of that seriousness, but is of opinion that that work
+of thought may be numbered among the noblest achievements of humanity. To
+show that the human power of vision cannot perceive the cellular structure
+without the help of instruments, would surely be a useless undertaking;
+but in exact thinking, to become conscious of the nature of that thought
+is a necessary work of the mind. It is only natural that one who devotes
+himself to such work, should not notice that reality may refute him. The
+preface to this book can be no place for entering into many "refutations"
+of former editions, put forth by those who are entirely devoid of
+appreciation of that for which it strives, or who direct their unfounded
+attacks against the personality of the author; but it must, none the less,
+be emphasized that belittling of serious scientific thought in this book
+can only be imputed to the author by one who wishes to shut himself off
+from the _spirit_ of what is expressed in it.
+
+Man's power of cognition may be augmented and made more powerful, just as
+the eye's power of vision may be augmented. Only the means for
+strengthening the capacity of cognition are entirely of a spiritual
+nature; they are inner processes, belonging purely to the soul. They
+consist of what is described in this book as meditation and concentration
+(contemplation). Ordinary soul-life is bound up with the bodily
+instrument; the strengthened soul-life liberates itself from it. There are
+schools of thought at the present time to which this assertion must appear
+quite senseless, to which it must seem based only upon self-delusion.
+Those who think in this way will find it easy, from their point of view,
+to prove that "all soul-life" is bound up with the nervous system. One who
+holds the standpoint from which this book has been written, can thoroughly
+understand such proofs. He understands people who say that only
+superficiality can assert that there may be some kind of soul-life
+independent of the body, and who are quite convinced that in such
+experiences of the soul there exists a connection with the life of the
+nervous system, which the "dilettantism of occult science" merely fails to
+detect.
+
+Here certain quite comprehensible habits of thought are in such sharp
+contradiction to what has been described in this book, that there is as
+yet no prospect of coming to an understanding with many people. It is here
+that we come to the point where the desire must arise that it should no
+longer be a characteristic of our present day culture to at once decry as
+fanciful or visionary a method of research which differs from its own. But
+on the other hand it is also a fact at the present time that a number of
+people can appreciate the supersensible method of research, as it is
+presented in this book, people who understand that the meaning of life is
+not revealed in general phrases about the soul, self, and so on, but can
+only result from really entering into the facts of superphysical research.
+
+Not from lack of modesty, but with a sense of joyful satisfaction, does
+the author of this book feel profoundly the necessity for this fourth
+edition after a comparatively short time. The author is not prompted to
+this statement by lack of modesty, for he is entirely too conscious of how
+little even this new edition approaches that "outline of a supersensuous
+world concept" which it is meant to be. The whole book has once more been
+revised for the new edition, much supplementary matter has been inserted
+at important points, and elucidations have been attempted. But in numerous
+passages the author has realized how poor the means of presentation
+accessible to him prove to be in comparison with what superphysical
+research discovers. Thus it was scarcely possible to do more than point
+out the way in which to reach conceptions of the events described in this
+book as the Saturn, Sun, and Moon evolutions. An important aspect of this
+subject has been briefly remodelled in this edition. But experiences in
+relation to such things diverge so widely from all experiences in the
+realm of the senses, that their presentation necessitates a continual
+striving after expressions which may be, at least in some measure,
+adequate. One who is willing to enter into the attempted presentation
+which has here been made, will perhaps notice that in the case of many
+things which cannot possibly be expressed by mere words, the endeavour has
+been made to convey them by the _manner_ of the description. This manner
+is, for instance, different in the account of the Saturn evolution from
+that used for the Sun evolution, and so on.
+
+Much complementary and additional matter has been inserted in this edition
+in the part dealing with "Perception of the Higher Worlds." The endeavour
+has been made to represent in a graphic way the kind of inner
+soul-processes by which the power of cognition liberates itself from the
+limits which confine it in the world of sense and thereby becomes
+qualified for experiencing the supersensible world. The attempt has been
+made to show that these experiences, even though gained by entirely inner
+ways and methods, still do not have a merely subjective significance for
+the particular individual who gains them. The description attempts to show
+that _within_ the soul stripped of its individuality and personal
+peculiarities, an experience takes place which _every_ human being may
+have in the same way, if he will only work at his development from out his
+subjective experiences. It is only when "knowledge of supersensible
+worlds" is thought of as bearing this character that it may be
+differentiated from old experiences of merely subjective mysticism. Of
+this mysticism it may be said that it is after all more or less a
+subjective concern of the mystic. The scientific spiritual training of the
+soul, however, as it is described here, strives for objective experiences,
+the truth of which, although recognized in an entirely inner way, may yet,
+for that very reason, be found to be universally valid. This again is a
+point on which it is very difficult to come to an understanding concerning
+many of the habits of thought of our time.
+
+In conclusion, the author would like to observe that it would be well if
+even the sympathetic reader of the book would take its statements exactly
+as they stand. At the present time there is a very prevalent tendency to
+give this or that spiritual movement an historical name, and to many it is
+only such a name that seems to make it valuable. But, it may be asked,
+what would the statements in this book gain by being designated
+"Rosicrucian," or anything else of the kind? What is of importance is that
+in this book a glimpse into supersensible worlds is attempted with the
+means which in our present period of evolution are possible and suitable
+for the human soul; and that from this point of view the problems of human
+destiny and human existence are considered beyond the limits of birth and
+death. It is not a question of an endeavor which shall bear this or that
+old name, but of a striving after truth.
+
+On the other hand, expressions have also been used, with hostile
+intention, for the conception of the universe presented in this book.
+Leaving out of account that those which were intended to strike and
+discredit the author most heavily are absurd and objectively untrue, these
+expressions are stamped as unworthy by the fact that they disparage a
+fully _independent_ search for truth; because the aggressors do not judge
+it on its own merits, but try to impose on others, as a judgment of these
+investigations, erroneous ideas about their dependence upon this or that
+tradition,--ideas which they have invented, or adopted from others without
+reason. However necessary these words are in face of the many attacks on
+the author, it is yet repugnant to him in this place to enter further into
+the matter.
+
+RUDOLF STEINER
+_June, 1913._
+
+
+
+
+
+AUTHOR'S REMARKS TO FIRST EDITION
+
+
+In placing a book such as this in the hands of the public, the writer must
+calmly anticipate every kind of criticism regarding his work which is
+likely to arise in the present day. A reader, for instance, whose opinions
+are based upon the results of scientific research, after noting certain
+statements made here touching these things, may pronounce the following
+judgment: "It is astounding that such statements should be possible in our
+time. The most elementary conceptions of natural science are distorted in
+such a manner as to denote positively inconceivable ignorance of even the
+rudiments of science. The author uses such terms, for instance, as 'heat'
+in a way that would lead one to infer that he had let the entire wave of
+modern thought on the subject of physics sweep past him unperceived. Any
+one familiar with the mere elements of this science would show him that
+not even the merest dilettante could have made these statements, and they
+can only be dismissed as the outcome of rank ignorance."
+
+This and many a similar verdict might be pronounced, and we can picture
+our reader, after the perusal of a page or two, laying the book
+aside,--smiling or indignant, according to his temperament,--and reflecting
+on the singular growths which a perverse tendency of thought may put forth
+in our time. So thinking, he will lay this volume aside, with his
+collection of similar freaks of the brain. What, however, would the author
+say should such opinions come to his knowledge? Would he not, from his
+point of view, also set the critic down as incapable of judgment or, at
+least, as one who has not chosen to bring his good will to bear in forming
+an intelligent opinion? To this the answer is most emphatically--No! In no
+sense whatever does the author feel this, for he can easily conceive of
+his critic as being not only a highly intelligent man, but also a trained
+scientist, and one whose opinions are the result of conscientious thought.
+The author of this book is able to enter into the feelings of such a
+person and to understand the reasons which have led him to form these
+conclusions.
+
+Now, in order to comprehend what the author really means, it is necessary
+to do here what generally seems to him to be out of place, but for which
+there is urgent cause in the case of this book, namely, to introduce
+certain personal data. Of course, nothing will be said in this connection
+but what bears upon the author's decision to write this book. What is said
+in it could not be justified if it bore merely a personal character. A
+book of this kind is bound to proffer views to which any person may
+attain, and these views must be presented in such a way as to suggest no
+shade of the personal element, that is, as far as such a thing is
+possible.
+
+It is therefore not in this sense that the personal note is sounded. It is
+only intended to explain how it was possible for the author to understand
+the above characterized opinions concerning his presentations, and yet was
+able to write this book.
+
+It is true there is one method which would have made the introduction of
+the personal element unnecessary--this would have been to specify in detail
+all those particulars which would show that the statements here made are
+in agreement with the progress of modern science. This course would,
+however, have necessitated the writing of many volumes, and as such a task
+is at present out of the question, the writer feels it necessary to state
+the personal reasons which he believes justify him in thinking such an
+agreement thoroughly possible and satisfactory. Were he not in a position
+to make the following explanations, he would most certainly never have
+gone so far as to publish such statements as those referring to heat
+processes.
+
+Some thirty years ago the author had the opportunity of studying physics
+in its various branches. At that time the central point of interest in the
+sphere of heat phenomena was the promulgation of the so-called "Mechanical
+Theory of Heat," and it happened that this theory so particularly
+engrossed his attention that the historical development of the various
+interpretations associated with the names of Julius Robert Mayer,
+Helmholtz, Joule, Clausius, and others, formed the subject of his
+continuous study. During that period of concentrated work he laid those
+foundations which have enabled him to follow all the actual advances since
+made with regard to the theory of physical heat, without experiencing any
+difficulty in penetrating into what science is achieving in this
+department. Had he been obliged to confess himself unable to do this, the
+writer would have had good reason for leaving unsaid and unwritten much
+that has been brought forward in this book.
+
+He has made it a matter of conscience, when writing or speaking on occult
+science, to deal only with matters on which he could also report, in what
+seemed an adequate manner, the views held by modern science. With this,
+however, he does not wish in the least to give the impression that this is
+always a necessary prerequisite. Any one may feel a call to communicate or
+to publish whatever his judgment, his sense of truth, and his feelings may
+prompt him to, even if he is ignorant of the attitude taken by
+contemporary science in the matter. The writer wishes to indicate merely
+that he holds to the pronouncements he has made. For instance, he would
+never have written those few sentences on the human glandular system, nor
+those regarding man's nervous system, contained in this volume, were he
+not in a position to discuss both subjects in the terms used by the modern
+scientist, when speaking of the glandular and nervous systems from the
+standpoint of science.
+
+In spite of the fact that it may be said that he who speaks concerning
+"heat," as is done here, knows nothing of the elements of modern physics,
+yet the author feels himself quite justified, because he believes that he
+knows present day research along those lines, and because if it were
+unknown to him, he would have left the subject alone. He knows that such
+utterances may be ascribed to lack of modesty, but it is necessary to
+declare his true motives, lest they should be confounded with others of a
+very different nature, a result infinitely worse than a verdict of mere
+vanity.
+
+He who reads this book as a philosopher, may well ask himself, "Has this
+author been asleep to present day research in the field of the theory of
+cognition? Had he never heard of the existence of a man called Kant?" this
+philosopher might ask, "and did he not know that according to this man it
+was simply inadmissible, from a philosophic point of view, to put forward
+such statements?" and so on, while in conclusion he might remark that
+stuff of so uncritical, childish, and unprofessional a nature should not
+be tolerated among philosophers, and that any further investigation would
+be waste of time. However, here again, for reasons already advanced and at
+the risk of being again misinterpreted, the writer would fain introduce
+certain personal experiences.
+
+His studies of Kant date from his sixteenth year, and he really believes
+he is now capable of criticizing quite objectively, from the Kantian point
+of view, everything that has been put forward in this book. On this
+account, too, he might have left this book unwritten were he not fully
+aware of what moves a philosopher to pass the verdict of "childishness"
+whenever the critical standard of the day is applied. Yet one may actually
+know that in the Kantian sense the limits of possible knowledge are here
+exceeded: one may know in what way Herbart (who never arrived at an
+"arrangement of ideas") would discover his "naive realism." One may even
+know the degree to which the modern pragmatism of James and Schiller and
+others would find the bounds of "true presentments" transgressed--those
+presentments which we are able to make our own, to vindicate, enforce, and
+to verify.
+
+We may know all these things and yet, for this very reason, feel justified
+in holding the views here presented. The writer has dealt with the
+tendencies of philosophic thought in his works: "The Theory of Cognition
+of Goethe's World-Concept"; "Truth and Science"; "Philosophy of Freedom";
+"Goethe's World Concept" and "Views of the World and Life in the
+Nineteenth Century."
+
+Many other criticisms might be suggested. Any one who had read some of the
+writer's earlier works: "Views of the World and Life in the Nineteenth
+Century," for instance, or a smaller work on _Haeckel and his Opponents_,
+might think it incredible that one and the same man could have written
+those books as well as the present work and also his already published
+"Theosophy." "How," he might ask, "can a man throw himself into the breach
+for Haeckel, and then, turn around and discredit every sound theory
+concerning monism that is the outcome of Haeckel's researches?" He might
+understand the author of this book attacking Haeckel "with fire and
+sword"; but it passes the limits of comprehension that, besides defending
+him, he should actually have dedicated "Views of the World and Life in the
+Nineteenth Century" to him. Haeckel, it might be thought, would have
+emphatically declined the dedication had he known that the author was
+shortly to produce such stuff as _An Outline of Occult Science_, with all
+its unwieldy dualism.
+
+The writer of this book is of the opinion that one may very well
+understand Haeckel without being bound to consider everything else as
+nonsense which does not flow directly from Haeckel's own presentments and
+premises. The author is further of the opinion that Haeckel cannot be
+understood by attacking him with "fire and sword," but by trying to grasp
+what he has done for science. Least of all does he hold those opponents of
+Haeckel to be in the right, against whom he has in his book, _Haeckel and
+his Opponents_, sought to defend the great naturalist; for surely, the
+fact of his having gone beyond Haeckel's premises by placing the spiritual
+conception of the world side by side with the merely natural one conceived
+by Haeckel, need be no reason for assuming that he was of one mind with
+the latter's opponents. Any one taking the trouble to look at the matter
+in the right light must see that the writer's recent books are in perfect
+accord with those of an earlier date.
+
+But the author can also conceive of a critic who in general and offhand
+looks upon the presentations of this book as the out-pourings of a fantasy
+run wild or as dreamy thought-pictures. Yet all that can be said in this
+respect is contained in the book itself, and it is explicitly shown that
+sane and earnest thought not only can but _must_ be the touch-stone of all
+the facts presented. Only one who submits what is here advanced to logical
+and adequate examination, such as is applied to the facts of natural
+science, will be in a position to decide for himself how much reason has
+to say in the matter.
+
+After saying this much about those who may at first be inclined to take
+exception to this work, we may perhaps be permitted to address a few words
+to those on whose sympathetic attention we can rely. These will find all
+broad essentials contained in the first chapter, "Concerning the Nature of
+Occult Science." A word, however, must here be added. Although this book
+deals with investigations carried beyond the confines of intellect limited
+to the world of the senses, yet nothing has been asserted except what can
+be grasped by any person possessed of unprejudiced reasoning powers backed
+by a healthy sense of truth, and who is at the same time willing to turn
+these gifts to the best account; and the writer emphatically wishes it to
+be understood that he hopes to appeal to readers who will not be content
+with merely accepting on "blind faith" the matters presented, but who will
+take the trouble to test them by the light of their own understanding and
+by the experiences of their own lives. Above all, he desires _cautious_
+readers, who will allow themselves to be convinced only by what can be
+logically justified. The writer is well aware that his work would be worth
+nothing were its value to rest on blind belief; it is valuable only in the
+degree to which it can be justified by unbiased reason. It is an easy
+thing for "blind faith" to confound folly and superstition with truth, and
+doubtless many, who have been content to accept the supersensible on mere
+faith, will be inclined to think that this book makes too great demands
+upon their powers of thought. It is not a question of merely making
+certain communications, but rather of presenting them in a manner
+consistent with a conscientious view of the corresponding plane of life;
+for this is the plane upon which the loftiest matters are often handled
+with unscrupulous charlatanism, and where knowledge and superstition come
+into such close contact as to be liable to be confused one with the other.
+
+Any one acquainted with supersensual research will, on reading this book,
+be able to see that the author has sought to define the boundary line
+sharply between what can be communicated now from the sphere of
+supersensible cognition, and that which will be given out, at a later
+time, or at least, in a different form.
+
+RUDOLF STEINER
+_December, 1909._
+
+
+
+
+
+CHAPTER I. THE CHARACTER OF OCCULT SCIENCE
+
+
+At the present time the words "occult science" are apt to arouse the most
+varied feelings. Upon some people they work like a magic charm, like the
+announcement of something to which they feel attracted by the innermost
+powers of their soul; to others there is in the words something repellent,
+calling forth contempt, derision, or a compassionate smile. By many,
+occult science is looked upon as a lofty goal of human effort, the crown
+of all other knowledge and cognition; others, who are devoting themselves
+with the greatest earnestness and noble love of truth to that which
+appears to them true science, deem occult science mere idle dreaming and
+fantasy, in the same category with what is called superstition. To some,
+occult science is like a light without which life would be valueless; to
+others, it represents a spiritual danger, calculated to lead astray
+immature minds and weak souls, while between these two extremes is to be
+found every possible intermediate shade of opinion.
+
+Strange feelings are awakened in one who has attained a certain
+impartiality of judgment in regard to occult science, its adherents and
+its opponents, when one sees how people, undoubtedly possessed of a
+genuine feeling for freedom in many matters, become intolerant when they
+meet with this particular line of thought. And an unprejudiced observer
+will scarcely fail in this case to admit that what attracts many adherents
+of occult science--or occultism--is nothing but the fatal craving for what
+is unknown and mysterious, or even vague. And he will also be ready to own
+that there is much cogency in the reasons put forward against what is
+fantastic and visionary by serious opponents of the cause in question. In
+fact, one who studies occult science will do well not to lose sight of the
+fact that the impulse toward the mysterious leads many people on a vain
+chase after worthless and dangerous will-o'-the-wisps.
+
+Even though the occult scientist keeps a watchful eye on all errors and
+vagaries on the part of adherents of his views, and on all justifiable
+antagonism, yet there are reasons which hold him back from the immediate
+defence of his own efforts and aspirations. These reasons will become
+apparent to any one entering more deeply into occult science. It would
+therefore be superfluous to discuss them here. If they were cited before
+the threshold of this science had been crossed, they would not suffice to
+convince one who, held back by irresistible repugnance, refuses to cross
+that threshold. But to one who effects an entry, the reasons will soon
+manifest themselves, with unmistakable clearness from within.
+
+This much, however, implies that the reasons in question point to a
+certain attitude as the only right one for an occult scientist. He avoids,
+as much as he possibly can, any kind of outer defence or conflict, and
+lets the cause speak for itself. He simply puts forward occult science;
+and in what it has to say about various matters, he shows how his
+knowledge is related to other departments of life and science, what
+antagonism it may encounter, and in what way reality stands witness to the
+truth of his cognitions. He knows that an attempted vindication would,--not
+merely on account of current defective thinking but by virtue of a certain
+inner necessity,--lead into the domain of artful persuasion; and he desires
+nothing else than to let occult science work its own way quite
+independently.
+
+The first point in occult science is by no means the advancing of
+assertions or opinions which are to be proven, but the communication, in a
+purely narrative form, of experiences which are to be met with in a world
+other than the one that is to be seen with physical eyes and touched with
+physical hands. And further, it is an important point that through this
+science the methods are described by which man may verify for himself the
+truth of such communications. For one who makes a serious study of genuine
+occult science will soon find that thereby much becomes changed in the
+conceptions and ideas which are formed--and rightly formed--in other spheres
+of life. A wholly new conception necessarily arises also about what has
+hitherto been called a "proof." We come to see that in certain domains
+such a word loses its usual meaning, and that there are other grounds for
+insight and understanding than "proofs" of this kind.
+
+All occult science is born from two thoughts, which may take root in any
+human being. To the occult scientist these thoughts express facts which
+may be experienced if the right methods for the purpose are used. But to
+many people these same thoughts represent highly disputable assertions,
+which may arouse fierce contention, even if they are not regarded as
+something which may be "proven" impossible.
+
+These two thoughts are, first, that behind the visible world there is
+another, the world invisible, which is hidden from the senses and also
+from thought that is fettered by these senses; and secondly, that it is
+possible for man to penetrate into that unseen world by developing certain
+faculties dormant within him.
+
+Some will say that there is no such hidden world. The world perceived by
+man through his senses is the only one. Its enigmas can be solved out of
+itself. Even if man is still very far from being able to answer all the
+questions of existence, the time will certainly come when sense-experience
+and the science based upon it will be able to give the answers to all such
+questions.
+
+Others say that it cannot be asserted that there is no unseen world behind
+the visible one, but that human powers of perception are not able to
+penetrate into that world. Those powers have bounds which they cannot
+pass. Faith, with its urgent cravings, may take refuge in such a world;
+but true science, based on ascertained facts, can have nothing to do with
+it.
+
+A third class looks upon it as a kind of presumption for man to attempt to
+penetrate, by his own efforts of cognition, into a domain with regard to
+which he should give up all claim to knowledge and be content with faith.
+The adherents of this view feel it to be wrong for weak human beings to
+wish to force their way into a world which should belong to religious
+life.
+
+It is also alleged that a common knowledge of the facts of the sense-world
+is possible for mankind, but that in regard to supersensible things it can
+be merely a question of the individual's personal opinion, and that in
+these matters there can be no possibility of a certainty universally
+recognized. And many other assertions are made on the subject.
+
+The occult scientist has convinced himself that a consideration of the
+visible world propounds enigmas to man which can never be solved out of
+the facts of that world itself. Their solution in this way will never be
+possible, however far advanced a knowledge of those facts may be. For
+visible facts plainly point, through their own inner nature, to the
+existence of a hidden world. One who does not see this closes his eyes to
+the problems which obviously spring up everywhere out of the facts of the
+sense-world. He refuses to recognize certain questions and problems, and
+therefore thinks that all questions can be answered through facts within
+reach of sense perception. The questions which he is willing to ask are
+all capable of being answered by the facts which he is convinced will be
+discovered in the course of time. Every genuine occultist admits this. But
+why should one, when he asks no questions, expect answers on certain
+subjects? The occult scientist says that to him such questioning is
+natural, and must be regarded as a wholly justifiable expression of the
+human soul. Science is surely not to be confined within limits which
+prohibit impartial inquiry.
+
+The opinion that there are bounds to human knowledge which it is
+impossible to pass, compelling man to stop short of the invisible world,
+is thus met by the occult scientist: he says that there can exist no doubt
+concerning the impossibility of penetrating into the unseen world by means
+of the kind of cognition here meant. One who considers it the only kind
+can come to no other opinion than that man is not permitted to penetrate
+into a possibly existing higher world. But the occult scientist goes on to
+say that it is possible to develop a different sort of cognition, and that
+this leads into the unseen world. If this kind of cognition is held to be
+impossible, we arrive at a point of view from which any mention of an
+invisible world appears as sheer nonsense. But to an unbiased judgment
+there can be no basis for such an opinion as this, except that its
+adherent is a stranger to that other kind of cognition. But how can a
+person form an opinion about a subject of which he declares himself
+ignorant? Occult science must in this case maintain the principle that
+people should speak only of what they know, and should not make assertions
+about anything of which they are ignorant. It can only recognize every
+man's right to communicate his own experiences, not every man's right to
+declare the impossibility of what he does not, or will not, know. The
+occult scientist disputes no one's right to ignore the invisible world;
+but there can be no real reason why a person should declare himself an
+authority, not only on what he may know, but also on things considered
+unknowable.
+
+To those who say that it is presumption to penetrate into unseen regions,
+the occult scientist would merely point out that this _can_ be done, and
+that it is sinning against the faculties with which man has been endowed
+if he allows them to waste instead of developing and using them.
+
+But he who thinks that views about the unseen world are necessarily wholly
+dependent on personal opinion and feeling is denying the common essence of
+all human beings. Even though it is true that every one must find light on
+these things within himself, it is also a fact that all those, who go far
+enough, arrive at the same, not at different conclusions regarding them.
+Differences exist only as long as people will not approach the highest
+truths by the well-tested path of occult science, but attempt ways of
+their own choosing. Genuine occult science will certainly fully admit that
+only one who has followed, or at any rate has begun to follow the path of
+occult science, is in a position to recognize it as the right one. But all
+those who follow that path will recognize its genuineness, and have always
+done so.
+
+The path to occult knowledge will be found, at the fitting moment, by
+every human being who discerns in what is visible the presence of
+something invisible, or who even but dimly surmises or divines it, and
+who, from his consciousness that powers of cognition are capable of
+development, is driven to the feeling that what is hidden may be unveiled
+to him. One who is drawn to occult science by such experiences of the soul
+will find opening up before him, not only the prospect of finding the
+answers to certain questions which press upon him, but the further
+prospect of overcoming everything which hampers and enfeebles his life.
+And in a certain higher sense it implies a weakening of life, in fact a
+death of the soul, when a person is compelled to turn away from, or to
+deny, the unseen. Indeed, under certain circumstances despair is the
+result of a man's losing all hope of having the invisible revealed to him.
+This death and despair, in their manifold forms, are at the same time
+inner spiritual foes of occult science. They make their appearance when a
+person's inner force is dwindling away. In that case, if he is to possess
+any vital force it must be supplied to him from without. He perceives the
+things, beings, and events which approach his organs of sense, and
+analyzes them with his intellect. They afford him pleasure and pain, and
+impel him to the actions of which he is capable. For a while he may go on
+in this way: but at length he must reach a point at which he inwardly
+dies. For that which may thus be extracted for man from the outer world,
+becomes exhausted. This is not a statement arising from the personal
+experience of one individual, but something resulting from an impartial
+survey of the whole of human life. That which secures life from exhaustion
+lies in the unseen world, deep at the roots of things. If a person loses
+the power of descending into those depths so that he cannot be perpetually
+drawing fresh vitality from them, then in the end the outer world of
+things also ceases to yield him anything of a vivifying nature.
+
+It is by no means the case that only the individual and his personal weal
+and woe are concerned. Through occult science man gains the conviction
+that from a higher standpoint the weal and woe of the individual are
+intimately bound up with the weal and woe of the whole world. This is a
+means by which man comes to see that he is inflicting an injury on the
+entire world and every being within it, if he does not develop his own
+powers in the right way. If a man makes his life desolate by losing touch
+with the unseen, he not only destroys in his inner self something, the
+decay of which may eventually drive him to despair, but through his
+weakness he constitutes a hindrance to the evolution of the whole world in
+which he lives.
+
+Now man may delude himself. He may yield to the belief that there is
+nothing invisible, and that that which is manifest to his senses and
+intellect contains everything which can possibly exist. But such an
+illusion is only possible on the surface of consciousness and not in its
+depths. Feeling and desire do not yield to this delusive belief. They will
+be perpetually craving, in one way or another, for that which is
+invisible. And if this is withheld, they drive man to doubt, to
+uncertainty about life, or even to despair. Occult science, by making
+manifest what is unseen, is calculated to overcome all hopelessness,
+uncertainty, and despair,--everything, in short, which weakens life and
+makes it unfit for its necessary service in the universe.
+
+The beneficent effect of occult science is that it not only satisfies
+thirst for knowledge but gives strength and stability to life. The source
+whence the occult scientist draws his power for work and his confidence in
+life is inexhaustible. Any one who has once had recourse to that fount
+will always, on revisiting it, go forth with renewed vigour.
+
+There are people who will not hear anything about occult science, because
+they think they discern something unhealthy in what has just been said.
+These people are quite right as regards the surface and outer aspect of
+life. They do not desire that to be stunted, which life, in its so-called
+reality, offers. They see weakness in man's turning away from reality and
+seeking his welfare in an unseen world which to them is synonymous with
+what is chimerical and visionary. If as occult scientists we do not desire
+to fall into morbid dreaming and weakness, we must admit that such
+objections are partially justified. For they are founded upon sound
+judgment, which leads to a half truth instead of a whole truth merely
+because it does not penetrate to the roots of things, but remains on the
+surface. If occult science were calculated to weaken life and estrange man
+from true reality, such objections would certainly be strong enough to cut
+the ground from under the feet of those who follow this spiritual line of
+life. But even in regard to such opinions as these, occult science would
+not be taking the right course in defending itself in the ordinary sense
+of the word. Even in this case it can only speak by means of what it gives
+to those who really penetrate into its meaning, that is, by the real force
+and vitality which it bestows. It does not weaken life, but strengthens
+it, because it equips man not only with the forces of the manifest world
+but with those of the invisible world of which the manifest is the effect.
+Thus it does not imply an impoverishment, but an enrichment, of life. The
+true occult scientist does not stand aloof from the world, but is a lover
+of reality, because he does not desire to enjoy the unseen in a remote
+dream-world, but finds his happiness in bringing to the world ever fresh
+supplies of force from the invisible sources from whence this very world
+is derived, and from which it must be continually fructified.
+
+Some people find many obstacles when they enter upon the path of occult
+science. One of these is expressed in the fact, that a person, attempting
+to take the first steps, is sometimes discouraged because at the outset he
+is introduced to the details of the supersensible world, in order that he
+may, with entire patience and devotion, become acquainted with them. A
+series of communications is made to him concerning the invisible nature of
+man, about certain definite occurrences in the kingdom of which death
+opens the portals, and regarding the evolutions of man, the earth, and the
+entire solar system. What he expected was to enter the supersensible world
+easily, at a bound. Now he is heard to say: "Everything which I am told to
+study is food for my mind, but leaves my soul cold. I am seeking the
+deepening of my soul-life. I want to find myself within. I am seeking
+something that will lift my soul into the sphere of the divine, leading it
+to its true home; I do not want information about the human being and
+world-processes." People who talk in this way have no idea that by such
+feelings they are barring the door to what they are really seeking. For it
+is just when, and only when, with a free and open mind, in self-surrender
+and patience, they assimilate what they call "merely" food for the
+intellect, that they will find that for which their souls are athirst.
+That road leads the soul to union with the divine, which brings to the
+soul knowledge of the works of the divine. The uplifting of the heart is
+the result of learning to know about the creations of the spirit.
+
+On this account occult science must begin by imparting the information
+which throws light on the realms of the spiritual world. So too, in this
+book, we shall begin with what can be unveiled concerning unseen worlds
+through the methods of occult research. That which is mortal in man, and
+that which is immortal, will be described in their connection with the
+world, of which he is a member.
+
+Then will follow a description of the methods by which man is able to
+develop those powers of cognition latent within him, which will lead him
+into that world. As much will be said about the methods as is at present
+possible in a work of this kind. It seems natural to think that these
+methods should be dealt with first. For it seems as though the main point
+would be to acquaint man with what may bring him, by means of his own
+powers, to the desired view of the higher world. Many may say, "Of what
+use is it for me that others tell me what they know about higher worlds? I
+wish to see them for myself."
+
+The fact of the matter is that for really fruitful experience of the
+mysteries of the unseen world, previous knowledge of certain facts
+belonging to that world is absolutely necessary. Why this is so, will be
+sufficiently brought out from what follows.
+
+It is a mistake to think that the truths of occult science which are
+imparted by those qualified to communicate them, before mention is made of
+the means of penetrating into the spiritual world itself, can be
+understood and grasped only by means of the higher vision which results
+from developing certain powers latent in man. This is not the case. For
+investigating and discovering the mysteries of a supersensible world, that
+higher sight is essential. No one is able to discover the facts of the
+unseen world without the clairvoyance which is synonymous with that higher
+vision. When however, the facts have been discovered and imparted, every
+one who applies to them the full range of his ordinary intellect and
+unprejudiced powers of judgment, will be able to understand them and to
+rise to a high degree of conviction concerning them. One who maintains
+that the mysteries are incomprehensible to him, does not do so because he
+is not yet clairvoyant, but because he has not yet succeeded in bringing
+into activity those powers of cognition which may be possessed by every
+one, even without clairvoyance.
+
+A new method of putting forward these matters consists in so describing
+them, after they have been clairvoyantly investigated, that they are quite
+accessible to the faculty of judgment. If only people do not shut
+themselves off by prejudice, there is no obstacle to arriving at a
+conviction, even without higher vision. It is true that many will find
+that the new method of presentment, as given in this book, is far from
+corresponding to their customary ways of forming an opinion. But any
+objection due to this will soon disappear if one takes the trouble to
+follow out these customary methods to their final consequences.
+
+When, by an extended application of ordinary thought, a certain number of
+the higher mysteries have been assimilated and found intelligible by any
+one, then the right moment has come for the methods of occult research to
+be applied to his individual personality:--these will give him access to
+the unseen world.
+
+Nor will any genuine scientist be able to find contradiction, in spirit
+and in truth, between his science, which is built upon the facts of the
+sense-world, and the way in which occult science carries on its
+researches. The scientist uses certain instruments and methods. He
+constructs his instruments by working upon what "nature" gives him. Occult
+science also uses an instrument, but in this case the instrument is man
+himself. And that instrument too must first be prepared for that higher
+research. The faculties and powers given to man by nature at the outset
+without his co-operation, must be transformed into higher ones. In this
+way man is able to make himself into an instrument for the investigation
+of the unseen world.
+
+
+
+
+
+CHAPTER II. THE NATURE OF MAN
+
+
+With the consideration of man in the light of occult science, what this
+signifies in general, immediately becomes evident. It rests upon the
+recognition of something hidden behind that which is revealed to the outer
+senses and to the intellect acquired through perception. These senses and
+this intellect can apprehend only a part of all that which occult science
+unveils as the total human entity, and this part is the _physical body_.
+In order to throw light upon its conception of this physical body, occult
+science at first directs attention to a phenomenon which confronts all
+observers of life like a great riddle,--the phenomenon of death,--and in
+connection with it, points to so-called inanimate nature, the mineral
+kingdom. We are thus referred to facts, which it devolves on occult
+science to explain, and to which an important part of this work must be
+devoted. But to begin with, only a few points will be touched upon, by way
+of orientation.
+
+Within manifested nature the physical body, according to occult science,
+is that part of man which is of the same nature as the mineral kingdom. On
+the other hand, that which distinguishes man from minerals is considered
+as not being part of the physical body. From the occult point of view,
+what is of supreme importance is the fact that death separates the human
+being from that which, during life, is of like nature with the mineral
+world. Occult science points to the dead body as that part of man which is
+to be found existing in the same way in the mineral kingdom. It lays
+strong emphasis upon the fact that in this principle of the human being,
+which it looks upon as the physical body, and which death reduces to a
+corpse, the same materials and forces are at work as in the mineral realm;
+but no less emphasis is laid upon the fact that at death disintegration of
+the physical body sets in. Occult science therefore says: "It is true that
+the same materials and forces are at work in the physical body as in the
+mineral, but during life their activity is placed at the disposal of
+something higher. They are left to themselves only when death occurs. Then
+they act, as they must in conformity with their own nature, as decomposers
+of the physical body."
+
+Thus a sharp distinction must be drawn between the manifested and the
+hidden elements in man. For during life, that which is hidden from view
+has to wage perpetual war on the materials and forces of the mineral
+world. This indicates the point at which occult science steps in. It has
+to characterize that which wages the war alluded to, as a principle which
+is hidden from sense-observation. Clairvoyant sight alone can reveal its
+workings. How man arrives at awareness of this hidden element, as plainly
+as his ordinary eyes see the phenomena of sense, will be described in a
+later part of this book. Results of clairvoyant observation will be given
+now for the reason already pointed out in the preceding pages, that is,
+that communications about the way in which the higher sight is obtained
+can only be of value to the student when he has first become acquainted,
+in the form of a narrative, with the results of clairvoyant research. For
+in this sphere it is quite possible to understand things which one is not
+yet able to observe. Indeed, the right path to higher vision starts with
+understanding.
+
+Now, although the hidden something which wages war on the disintegration
+of the physical body can be observed only by the higher sight, it is
+plainly visible in its effects to the human faculty of judgment which is
+limited to the manifested world; and these effects are expressed in the
+form or shape in which mineral materials and forces are combined during
+life. When death has intervened, the form disappears little by little, and
+the physical body becomes part of the rest of the mineral world. But the
+clairvoyant is able to observe this hidden something as an independent
+member of the human organism, which during life prevents the physical
+materials and forces from taking their natural course, which would lead to
+the dissolution of the physical body. This independent principle is called
+the etheric or vital body.
+
+If misunderstandings are not to arise at the outset, two things must be
+borne in mind in connection with this account of a second principle of
+human nature. The word "etheric" is used here in a different sense from
+that of modern physics, which designates as "ether" the medium by which
+light is transmitted. In occult science the use of the word is limited to
+the sense given above. It denotes that which is accessible to higher
+sight, and can be known to physical observation only by its effects, that
+is, by its power of giving a definite form or shape to the mineral
+materials and forces present in the physical body. Again, the use of the
+word "body" must not be misunderstood. It is necessary to use the words of
+every day language in describing things on a higher plane of existence,
+and these terms, when applied to sense-observation, express only what is
+physical. The etheric body has, of course, nothing of a bodily nature in
+the physical sense, however ethereal we might imagine such a body to be.
+As soon as the occultist mentions this etheric or vital body, he reaches
+the point at which he is bound to encounter the opposition of many
+contemporary opinions. The development of the human mind has been such
+that the mention of such a principle of human nature is necessarily looked
+upon as unscientific. The materialistic way of thinking has arrived at the
+conclusion that there is nothing to be seen in a living body but a
+combination of physical substances and forces such as are also found in
+the so-called inanimate body of the mineral, the only difference being
+that they are more complicated in the living than in the lifeless body.
+Yet it is not very long since other views were held, even by official
+science.
+
+It is evident to any one who studies the works of many earnest men of
+science, produced during the first half of the nineteenth century, that at
+that time many a genuine investigator of nature was conscious of some
+factor acting within the living body other than in the lifeless mineral.
+It was termed "vital force." It is true this vital force is not
+represented as being what has been above characterized as the vital body,
+but underlying the conception was a dim idea of the existence of such a
+body. Vital force was generally regarded as something which in a living
+body was united with physical matter and forces in the same way that the
+force of a magnet unites itself with iron. Then came the time when vital
+force was banished from the domain of science. Mere physical and chemical
+causes were accounted all sufficient.
+
+At the present moment, however, there is a reaction in this respect in
+some scientific quarters. It is sometimes conceded that the hypothesis of
+something of the nature of "vital force" is not pure nonsense. Yet even
+the scientist who concedes this much is not willing to make common cause
+with the occultist with regard to the vital body. As a rule, it serves no
+useful purpose to enter upon a discussion of such views from the
+standpoint of occult science. It should be much more the concern of the
+occultist to recognize that the materialistic way of thinking is a
+necessary concomitant phenomenon of the great advance of natural science
+in our day. This advance is due to the vast improvements in the
+instruments used in sense-observation. And it is in the very nature of man
+to bring some of his faculties to a certain degree of perfection at the
+expense of others. Exact sense-observation, which has been evolved to such
+an important extent by natural science, was bound to leave in the
+background the cultivation of those human faculties which lead into the
+hidden worlds. But the time has come when this cultivation is once more
+necessary; and recognition of the invisible will not be won by combating
+opinions which are the logical outcome of a denial of its existence, but
+rather by setting the invisible in the right light. Then it will be
+recognized by those for whom the "time has come."
+
+It was necessary to say this much, in order that it may not be imagined
+that occult science is ignorant of the standpoint of natural science when
+mention is made of an "etheric body," which, in many circles must
+necessarily be considered as purely imaginary.
+
+Thus the etheric body is the second principle of the human being. For the
+clairvoyant, it possesses a higher degree of reality than the physical
+body. A description of how it is seen by the clairvoyant can be given only
+in later parts of this book, when the sense in which such descriptions are
+to be taken will become manifest. For the present it will be enough to say
+that the etheric body penetrates the physical body in all its parts, and
+is to be regarded as a kind of architect of the latter. All the physical
+organs are maintained in their form and shape by the currents and
+movements of the etheric body. The physical heart is based upon an etheric
+heart, the physical brain, upon an etheric brain, and the physical, with
+this difference, that in the etheric body the parts flow into one another
+in active motion, whereas in the physical body they are separated from
+each other.
+
+Man has this etheric body in common with all plants, just as he has the
+physical body in common with minerals. Everything living has its etheric
+body.
+
+The study of occult science proceeds upwards from the etheric body to
+another principle of the human being. To aid in the formation of an idea
+of this principle, it draws attention to the phenomenon of sleep, just as
+in connection with the etheric body attention was drawn to death. All
+human work, so far as the manifested world is concerned, is dependent upon
+activity during waking life. But that activity is possible only as long as
+man is able to recuperate his exhausted forces by sleep. Action and
+thought disappear, pain and pleasure fade away during sleep, and on
+re-awaking, man's conscious powers ascend from the unconsciousness of
+sleep as though from hidden mysterious sources of energy. It is the same
+consciousness which sinks down into dim depths on falling asleep and
+ascends from them again on re-awaking.
+
+That which awakens life again out of this state of unconsciousness is,
+according to occult science, the third principle of the human being. It is
+called the astral body. Just as the physical body cannot keep its form by
+means of the mineral substances and forces it contains, but must, in order
+to be kept together, be interpenetrated by the etheric body, so is it
+impossible for the forces of the etheric body to illuminate themselves
+with the light of consciousness. An etheric body left to its own resources
+would be in a permanent state of sleep.(1) An etheric body awake, is
+illuminated by an astral body. This astral body seems to sense-observation
+to disappear when man falls asleep; to clairvoyant observation it is still
+present, with the difference that it appears separated from or drawn out
+of the etheric body. Sense-observation has nothing to do with the astral
+body itself, but only with its effects in the manifested world, and these
+cease during sleep. In the same sense in which man possesses his physical
+body in common with plants, he resembles animals as regards his astral
+body.
+
+Plants are in a permanent state of sleep. One who does not judge
+accurately in these matters may easily make the mistake of attributing to
+plants the same kind of consciousness as that of animals and human beings
+in the waking state; but this assumption can only be due to an inaccurate
+conception of consciousness. In that case it is said that, if an external
+stimulus is applied to a plant, it responds by certain movements, as would
+an animal. The _sensitiveness_ of some plants is spoken of,--for example,
+of those which contract their leaves when certain external things act upon
+them. But the characteristic mark of consciousness is not that a being
+reacts in a certain way to an impression, but that it experiences
+something in its inner nature which adds a new element to mere reaction.
+Otherwise we should be able to speak of the consciousness of a piece of
+iron when it expands under the influence of heat. Consciousness is present
+only when, through the effect of heat, the being feels pain or pleasure
+inwardly.
+
+The fourth principle of being which occult science attributes to man is
+one which he does not share in common with the rest of the manifested
+world. It is that which differentiates him from his fellow creatures and
+makes him the crown of creation. Occult science helps in forming a
+conception of this further principle of human nature by pointing out the
+existence of an essential difference between the kinds of experience in
+waking life. On the one hand, man is constantly subjected to experiences
+which must of necessity come and go; on the other, he has experiences with
+which this is not the case. This fact comes out with special force if
+human experiences are compared with those of animals. An animal
+experiences the influences of the outer world with great regularity; under
+the influence of heat and cold it becomes conscious of pain or pleasure,
+and during certain regularly recurring bodily processes it feels hunger
+and thirst. The sum total of man's life is not exhausted by such
+experiences; he is able to develop desires and wishes which go beyond
+these things. In the case of an animal it would always be possible, on
+going far enough into the matter, to ascertain the cause--either within or
+without its body--which impelled it to any given act or feeling. This is by
+no means the case with man. He may engender wishes and desires for which
+no adequate cause exists either inside or outside of his body. A
+particular source must be found for everything in this domain; and
+according to occult science this source is to be found in the human "I" or
+"ego." Therefore the ego will be spoken of as the fourth principle of the
+human being.
+
+Were the astral body left to its own resources, feelings of pleasure and
+pain, and sensations of hunger and thirst, would take place within it, but
+there would be lacking the consciousness of something lasting in all these
+feelings. It is not the permanent as such, which is here designated the
+"ego," but rather that which experiences this permanent element. In this
+domain, conceptions must be very exactly expressed if misunderstandings
+are not to arise. With the becoming aware of something permanent, lasting,
+within the changing inner experiences, begins the dawn of "ego
+consciousness."
+
+The sensation of hunger, for instance, cannot give a creature the feeling
+of having an ego. Hunger sets in when the recurring causes make themselves
+felt in the being concerned, which then devours its food just because
+these recurring conditions are present. For the ego-consciousness to
+arise, there must not only be these recurring conditions, urging the being
+to take food, but there must have been pleasure derived from previous
+satisfaction of hunger, and the consciousness of the pleasure must have
+remained, so that not only the present experience of hunger but the past
+experience of pleasure urges the being to take nourishment.
+
+Just as the physical body falls into decay if the etheric body does not
+keep it together, and as the etheric body sinks into unconsciousness if
+not illuminated by the astral body, so the astral body would necessarily
+allow the past to be lost in oblivion unless the ego rescued the past by
+carrying it over into the present. What death is to the physical body and
+sleep to the etheric, the power of forgetting is to the astral body. We
+may put this in another way, and say that life is the special
+characteristic of the etheric body, consciousness that of the astral body,
+and memory that of the ego.
+
+It is still easier to make the mistake of attributing memory(2) to an
+animal than that of attributing consciousness to a plant. It is so natural
+to think of memory when a dog recognizes its master, whom perhaps it has
+not seen for some time; yet in reality the recognition is not due to
+memory at all, but to something quite different. The dog feels a certain
+attraction toward its master which proceeds from the personality of the
+latter. This gives the dog a sense of pleasure whenever its master is
+present, and every time this happens it is a cause of the repetition of
+the pleasure. But memory only exists in a being when he not only feels his
+present experiences, but retains those of the past. A person might admit
+this, and yet fall into the error of thinking the dog has memory. For it
+might be said that the dog pines when its master leaves it, and therefore
+it retains a remembrance of him. This too is an inaccurate opinion. Living
+with its master has made his presence a condition of well-being to the
+dog, and it feels his absence much in the same way in which it feels
+hunger. One who does not make these distinctions will not arrive at a
+clear understanding of the true conditions of life.
+
+Memory and forgetfulness have for the ego much the same significance that
+waking and sleeping have for the astral body. Just as sleep banishes into
+nothingness the cares and troubles of the day, so does forgetfulness draw
+a veil over the sad experiences of life and efface part of the past. And
+just as sleep is necessary for the recuperation of the exhausted vital
+forces, so must a man blot out from his memory certain portions of his
+past life if he is to face his new experiences freely and without
+prejudice. It is out of this very forgetfulness that strength arises for
+the perception of new facts. Let us take the case of learning to write.
+All the details which a child has to go through in this process are
+forgotten. What remains is the ability to write. How would a person ever
+be able to write if each time he took up his pen all his experiences in
+learning to write rose up before his mind?
+
+Now there are many different degrees of memory. Its simplest form is
+manifest when a person perceives an object and, after turning away from
+it, retains its image in his mind. He formed the image while looking at
+the object, A process was then carried out between his astral body and his
+ego. The astral body lifted into consciousness the outward impression of
+the object, but knowledge of the object would last only as long as the
+thing itself was present, unless the ego absorbed the knowledge into
+itself and made it its own.
+
+It is at this point that occult science draws the dividing line between
+what belongs to the body and what belongs to the soul. It speaks of the
+astral body as long as it is a question of the gaining of knowledge from
+an object which is present. But what gives knowledge duration is known as
+soul. From this it can at once be seen how close is the connection in man
+between the astral body and that part of the soul which gives a lasting
+quality to knowledge. The two are, to a certain extent, united into one
+principle of human nature. Consequently, this unity is often denoted the
+astral body. When exact terms are desired, the astral body is called the
+_soul-body_, and the soul, in so far as it is united with the latter, is
+called the _sentient soul_.
+
+The ego rises to a higher stage of its being when it centres its activity
+on what it has gained for itself out of its knowledge of objective things.
+It is by means of this activity that the ego detaches itself more and more
+from the objects of perception, in order to work within that which is its
+own possession. The part of the soul on which this work devolves is called
+the rational- or intellectual-soul.(3) It is the peculiarity of the
+sentient and intellectual souls that they work with that which they
+receive through sense-impressions of external objects of which they retain
+the memory. The soul is then wholly surrendered to something which is
+really outside it. Even what it has made its own through memory, it has
+actually received from without. But it is able to go beyond all this, and
+occult science can most easily give an idea of this by drawing attention
+to a simple fact, which, however, is of the greatest importance. It is,
+that in the whole range of speech there is but one name which is
+distinguished by its very nature from all other names. This is the name
+"I." Every other name can be applied by any one to the thing or being to
+which it belongs. The word "I," as the designation of a being, has a
+meaning only when given to that being by himself. Never can any outside
+voice call us by the name of "I." We can apply it only to ourselves. I am
+only an "I" to myself; to every one else I am a "you," and every one else
+is a "you" to me. This fact is the outward expression of a deeply
+significant truth. The real essence of the ego is independent of
+everything outside of it, and it is on this account that its name cannot
+be applied to it by any one else. This is the reason why those religions
+confessions which have consciously maintained their connections with
+occult science, speak the word "I" as the "unutterable name of God." For
+the fact above mentioned is exactly what is referred to when this
+expression is used. Nothing outward has access to that part of the human
+soul of which we are now speaking. It is the "hidden sanctuary" of the
+soul. Only a being of like nature with the soul can win entrance there.
+"The divinity dwelling in man speaks when the soul recognizes itself as an
+ego." Just as the sentient and intellectual souls live in the outer world,
+so a third soul-principle is immersed in the divine when the soul becomes
+conscious of its own nature.
+
+In this connection a misunderstanding may easily arise; it may seem as
+though occult science interpreted the ego to be one with God. But it by no
+means says that the ego is God, only that it is of the same nature and
+essence as God. Does any one declare the drop of water taken from the
+ocean to be the ocean, when he asserts that the drop and the ocean are the
+same in essence or substance? If a comparison is needed, we may say, "The
+ego is related to God as the drop of water is to the ocean." Man is able
+to find a divine element within himself, because his original essence is
+derived directly from the Divine. Thus man, through the third principle of
+his soul, attains an inner knowledge of himself, just as through his
+astral body he gains knowledge of the outer world. For this reason occult
+science calls the third soul-principle _the consciousness-soul_, and it
+holds that the soul-part of man consists of three principles, the
+_sentient-_, _intellectual-_, and _consciousness-souls_, just as the
+bodily part has three principles, the _physical_, _etheric_, and _astral
+bodies_.
+
+The real nature of the ego is first revealed in the consciousness-soul.
+Through feeling and reason the soul loses itself in other things; but as
+the consciousness-soul it lays hold of its own essence. Therefore this ego
+can only be perceived through the consciousness-soul by a certain inner
+activity. The images of external objects are formed as those objects come
+and go, and the images go on working in the intellect by virtue of their
+own force. But if the ego is to perceive itself, it cannot merely
+_surrender_ itself; it must first, by inner activity, draw up its own
+being out of its depths, in order to become conscious of it. A new
+activity of the ego begins with this self cognition,--with
+self-recollection. Owing to this activity, the perception of the ego in
+the consciousness-soul possesses an entirely different meaning for man
+from that conveyed by the observation of all that reaches him through the
+three bodily principles and the two other soul-principles. The power which
+reveals the ego in the consciousness-soul is in fact the same power which
+manifests everywhere else in the world; only in the body and the lower
+soul-principles it does not come forth directly, but is manifested little
+by little in its effects. The lowest manifestation is through the physical
+body, thence a gradual ascent is made to that which fills the intellectual
+soul. Indeed, we may say that with each ascending step one of the veils
+falls away in which the hidden centre is wrapped. In that which fills the
+consciousness-soul, this hidden centre emerges unveiled into the temple of
+the soul. Yet it shows itself just here to be but a drop from the ocean of
+the all-pervading Primordial Essence; and it is here that man first has to
+grasp it,--this Primordial Essence. He must recognize it in himself before
+he is able to find it in its manifestations.
+
+That which penetrates into the consciousness-soul like a drop from the
+ocean is called by occult science _Spirit_. In this way is the
+consciousness-soul united with the spirit, which is the hidden principle
+in all manifested things. If man wishes to lay hold of the spirit in all
+manifestation, he must do it in the same way in which he lays hold of the
+ego in the consciousness-soul. He must extend to the visible world the
+activity which has led him to the perception of his ego. By this means he
+evolves to yet higher planes of his being. He adds something new to the
+principles of his body and soul. The first thing that happens is that he
+himself conquers what lies hidden in his lower soul-principles, and this
+is effected through the work which the ego carries on within the soul. How
+man is engaged in this work becomes evident if we compare a high-minded
+idealist with a person who is still given up to low desires and so-called
+sensual pleasures. The latter becomes transmuted into the former if he
+withdraws from certain lower tendencies and turns to higher ones. He thus
+works through his ego upon his soul thereby ennobling and spiritualizing
+it. The ego has become the master of that man's soul-life. This may be
+carried so far that no desire or wish can take root in the soul unless the
+ego permits its entrance. In this way the whole soul becomes a
+manifestation of the ego, which previously only the consciousness-soul had
+been. All civilized life and all spiritual effort really consist in the
+one work, which has for its object to make the ego the master. Every one
+now living is engaged in this work whether he wishes it or not, and
+whether or not he is conscious of the fact.
+
+Again, by this work human nature is drawn upward to higher stages of
+being. Man develops new principles of his being. These lie hidden from him
+behind what is manifest. If man is able by working upon his soul, to make
+his ego master of it, so that the latter brings into manifestation what is
+hidden, the work may extend yet farther and include the astral body. In
+that case the ego takes possession of the astral body by uniting itself
+with the hidden wisdom of this astral principle. In occult science the
+astral body which is thus conquered and transformed by the ego is called
+the _Spirit-Self_. (This is the same as what is known as "_Manas_" in
+theosophical literature, a term borrowed from the wisdom of the East.) In
+the Spirit-Self a higher principle is added to human nature, one which is
+present as though in the germ, and which in the course of the work of the
+human being on itself comes forth more and more.
+
+Man conquers his astral body by pushing through to the hidden forces lying
+behind it; a similar thing happens, at a later stage of development, to
+the etheric body: but the work on the latter is more arduous, for what is
+hidden in the etheric body is enveloped in two veils, but what is hidden
+in the astral body in only one.(4) Occult science gives an idea of the
+difference in the work on the two bodies by pointing out certain changes
+which may take place in man in the course of his development. Let us at
+first think of the way in which certain soul-qualities of man develop when
+the ego works upon the soul; how pleasures and desires, joys and sorrows,
+may change. We have only to look back to our childhood. What gave us
+pleasure then, what caused us pain? What have we learned in addition to
+what we knew as children? All this is but an expression of the way in
+which the ego has gained the mastery over the astral body, for it is this
+principle which is the vehicle of pleasure and pain, joy and sorrow.
+Compared with these things, how little in the course of time do certain
+other human qualities change, for example, the temperament, the deeper
+peculiarities of the character, and like qualities. A passionate child
+will often retain certain tendencies to sudden anger during its
+development in later life.
+
+This is such a striking fact that there are thinkers who entirely deny the
+possibility of changing the fundamental character. They assume that it is
+something permanent throughout life, and that it is merely a question of
+its being manifested in one way or another. But such an opinion is due to
+defective observation. To one who is capable of seeing such things, it is
+evident that even the character and temperament of a person may be
+transformed under the influence of his ego. It is true that this change is
+slow in comparison with the change in the qualities before mentioned. We
+may compare the relation to each other of the rates of change in the two
+bodies to the movements of the hour-hand and minute-hand of a clock. Now
+the forces which bring about a change of character or temperament belong
+to the hidden forces of the etheric body. They are of the same nature as
+the forces which govern the kingdom of life,--the same, therefore, as the
+forces of growth, nutrition, and generation. Further explanations in this
+work will throw the right light on these things.
+
+Thus it is not when man simply gives himself up to pleasure and pain, joy
+and sorrow, that the ego is working on the astral body, but when the
+peculiarities of these qualities of the soul are changed; and the work is
+extended in the same way to the etheric body, when the ego applies its
+energies to changing the character or temperament. This change, too, is
+one in which every person living is engaged, whether consciously or not.
+The most powerful incitement to this kind of change in ordinary life is
+that given by religion. If the ego allows the impulses which flow from
+religion to work upon it again and again, they become a power within it
+which extends to the etheric body and changes it as lesser impulses in
+life effect the transformation of the astral body. These lesser impulses,
+which come to man through study, reflection, the ennobling of feeling, and
+so on, are subject to the manifold changes of existence; but religious
+feelings impress a certain stamp of uniformity upon all thinking, feeling,
+and willing. They diffuse an equal and single light over the whole life of
+the soul.
+
+Man thinks and feels one thing to-day, another to-morrow, the causes of
+which are of many different kinds; but one who, consistently holding to
+his religious convictions, has a glimpse of something which persists
+through all changes, will relate his thoughts and feelings of to-day, as
+well as his experiences of to-morrow, to that fundamental feeling he
+possesses. Thus religious belief has the power of permeating the whole of
+the soul-life. Its influences increase in strength as time goes on because
+they are constantly repeated. Hence they acquire the power of working upon
+the etheric body.
+
+In a similar way the influences of true art work upon man. If,--going
+beyond the outer form, colour and tone of a work of art,--he penetrates to
+its spiritual foundations with his imagination and feeling, then the
+impulses thus received by the ego actually reach the etheric body. When
+this thought is followed out to its logical conclusion, the immense
+significance of art in all human evolution may be estimated. Only a few
+instances are pointed out here of what induces the ego to work upon the
+etheric body. There are many similar influences in human life which are
+not so apparent at the first glance. But these instances are enough to
+show that there is yet another principle of man's nature hidden within
+him, which the ego is making more and more manifest. Occult science
+denotes this second principle of the spirit the _Life-Spirit_. (It is the
+same which in current theosophical literature is called Budhi, a term
+borrowed from Eastern wisdom.) The expression "Life-Spirit" is
+appropriate, because the same forces are at work within it as are active
+in the vital body, with the difference that when they are manifesting in
+the latter the ego is not active. When, however, these powers express
+themselves as the Life-Spirit, they are interpenetrated by the ego.
+
+Man's intellectual development, the purification and ennobling of his
+feelings and of the manifestations of his will, are the measure of the
+degree in which he has transformed the astral body into the Spirit-Self.
+His religious experiences, as well as many others, are stamped upon the
+etheric body, making it into the Life-Spirit. In the ordinary course of
+life this happens more or less unconsciously; so-called initiation, on the
+contrary, consists in man's being directed by occult science to the means
+through which he may quite consciously take in hand this work on the
+Spirit-Self and Life-Spirit. These means will be dealt with in later parts
+of this book. In the meantime it is important to show that, besides the
+soul and the body, the spirit also is working within man. It will be seen
+later how this spirit belongs to the eternal part of man, as contrasted
+with the perishable body.
+
+But the work of the ego on the astral and etheric bodies does not exhaust
+its activity, which is also extended to the physical body. A slight effect
+of the influence of the ego on the physical body may be seen when certain
+experiences cause a person to blush or turn pale. In this case the ego is
+actually the occasion of a process in the physical body. Now if through
+the activity of the ego in man, changes occur influencing the physical
+body, the ego is really united with the hidden forces of the physical
+body, that is, with the same forces which bring about its physical
+processes. Occult science says that during such activity the ego is
+working on the physical body. This expression must not be misunderstood.
+It must on no account be supposed that this work is of a grossly material
+nature. What appears as gross material in the physical body is merely the
+manifested part of it; behind this are the hidden forces of its being,
+which are of a spiritual nature. When the ego puts forth its energies in
+the manner described, it unites itself, not with the outer material
+manifestation of the physical body, but with the invisible forces which
+bring that body into being and afterwards cause it to decay. This work of
+the ego on the physical body can only very partially become clear to man's
+consciousness in ordinary life. It can become fully clear only when, under
+the influence of occult science, man consciously takes the work into his
+own hands. Then he becomes aware that there is a third spiritual principle
+within him. It is that which occult science calls the _Spirit-Man_, as
+contrasted with physical man. (In theosophical literature this
+"Spirit-Man" is known as Atma.)
+
+Again, with regard to the Spirit-Man, it is easy to make a mistake. In the
+physical body we see man's lowest principle, and on this account find it
+hard to realize that the work on that body should be accomplished by the
+highest principle of the human entity. But just because the spirit active
+within the physical body is hidden under three veils, the highest kind of
+human effort is needed in order to make the ego one with that which is the
+hidden spiritual energy of the body.
+
+Occult science, therefore, represents man as a being composed of many
+principles. Those of a bodily nature are:
+
+      the physical body,
+      the etheric or vital body,
+      the astral body.
+
+The soul-principles are:
+
+      the sentient-soul,
+      the intellectual- or rational-soul,
+      the consciousness-soul.
+
+It is in the soul that the ego diffuses its light. Of a spiritual nature
+are:
+
+      the Spirit-Self,
+      the Life-Spirit,
+      the Spirit-Man.
+
+It follows from what was said above that the sentient-soul and the astral
+body are closely united and in a certain sense are one. Similarly, the
+consciousness-soul and the Spirit-Self form a whole, for in the
+consciousness-soul the spirit shines forth, and thence irradiates with its
+light the other principles of the human being. Hence occult science also
+speaks of man's organization as follows. The intellectual-soul is simply
+called the ego, because it partakes of the nature of the ego, and in a
+certain sense is the ego, not yet conscious of its spiritual nature. We
+thus have seven divisions of man:
+
+      (1) physical body;
+      (2) etheric or vital body;
+      (3) astral body;
+      (4) Ego;
+      (5) Spirit-Self;
+      (6) Life-Spirit;
+      (7) Spirit-Man.
+
+Even one accustomed to materialistic habits of thought would not find in
+this sevenfold organization of man the "fanciful magic" often attributed
+to the number seven, if one would only keep strictly to the meaning of the
+above explanations without himself injecting arbitrarily the idea of
+something magical into the matter. Occult science speaks of these seven
+principles of man in exactly the same way, only from the standpoint of a
+higher form of observation of the world, as allusion is commonly made to
+the seven colours that make up white light, or to the seven notes of the
+scale (the octave being regarded as a repetition of the keynote). As light
+appears in seven colours, and sound in seven tones, so is the unity of
+man's nature manifested in the seven principles described. No more
+superstition attaches to the number seven in the case of occult science
+than when associated with the spectrum or with the scale.
+
+On one occasion when these facts were put forward verbally, the objection
+was made that the statement about the number seven does not apply to
+colours, since there are others beyond the red and violet rays, invisible
+to the eye. But even in this respect the comparison with colours holds
+good, for, in fact, the human being expands beyond the physical body on
+the one side, and beyond the Spirit-Man on the other; only to the methods
+of spiritual observation of which occult science here speaks, are these
+extensions of the human being "spiritually invisible," just as the colours
+beyond red and violet are physically invisible. This explanation becomes
+necessary, because the opinion so easily arises that occult science does
+not seriously apply itself to scientific thinking, but treats such matters
+unscientifically. However, one who carefully considers the meaning of the
+statements made by occult science will find that in reality it is never at
+variance with genuine science; neither when it brings forward the facts of
+natural science as illustrations, nor when its statements are directly
+connected with natural research.
+
+
+
+
+
+CHAPTER III. SLEEP AND DEATH
+
+
+The nature of waking consciousness cannot be fathomed without observing
+that condition which man experiences during sleep, and the problem of life
+cannot be approached without studying death. Any one failing to perceive
+the importance of occult science may distrust the manner in which it
+studies sleep and death. Occult science is, however, capable of
+appreciating the motives from which such distrust arises. For there is
+nothing incomprehensible in the assertion that man exists for an active,
+purposeful life, that his acts depend on his devotion thereto, and that
+absorption in such conditions as sleep and death can result only from a
+taste for idle dreaming, and can lead to nothing else than vain
+imaginings.
+
+The refusal to accept anything of so fantastic a nature may readily be
+regarded as the expression of a sound mind, while indulgence in such "idle
+dreaming" is accounted morbid, and a pursuit fit only for people in whom
+the joy and ardour of life are lacking, and who are incapable of "real
+work." It would be wrong to set this assertion aside at once as an
+injustice, for it contains a certain grain of truth. It is one quarter
+truth, and must be completed by the remaining three quarters belonging to
+it. Now if we dispute the one quarter which is right, with one who
+recognizes that one quarter quite distinctly but who does not dream of the
+other three quarters, we only rouse his suspicions. For it must be indeed
+granted absolutely that the study of that which lies hidden in sleep and
+death is morbid if it leads to weakness or to estrangement from real life.
+No less must we admit that much of that which has always called itself
+occult science in the world, and which is even now practised under that
+name, bears the impression of what is unhealthy and hostile to life; but
+this certainly does not spring from _genuine occult science_.
+
+The real fact of the matter is this, that just as a man cannot always be
+awake, so neither is he sufficiently equipped for the actual conditions of
+life, in its entire range, without that which occult science has to offer
+him. Life continues during sleep, and the forces which work and labour
+during the waking state draw their strength and refreshment from that
+which sleep gives them. It is thus with the things under our observation
+in the manifested world. The boundaries of the world are wider than the
+field of this observation; and what man recognizes in the visible must be
+supplemented and fertilized by what he is able to know of the invisible
+world. A man who did not continually renew his exhausted forces by sleep,
+would bring his life to destruction; and in the same way a view of the
+world which is not fertilized by a knowledge of the unseen, must lead to a
+feeling of desolation.
+
+It is similarly so with regard to death. Living creatures fall a prey to
+death in order that new life may arise. It is occult science which throws
+light on Goethe's beautiful phrase: "Nature invented Death in order to
+have much Life." Just as in the ordinary sense there could be no life
+without death, so can there be no real knowledge of the visible world
+without insight into the invisible. All discernment of the visible must
+plunge again and again into the invisible in order to develop. Thus it is
+evident that occult science alone makes the life of revealed knowledge
+possible. When it emerges in its true form it never enfeebles life, but
+strengthens it and ever renews its freshness and health, when, left to its
+own resources, it has become weak and diseased.
+
+When a man sinks into sleep the connection between his principles changes,
+as described earlier in this work. The part of the sleeping man which lies
+upon his couch comprises the physical and etheric bodies, but not the
+astral body and not the ego. It is because the etheric body remains bound
+to the physical body in sleep that the life-activities continue. For the
+moment the physical body is left to itself, it must of necessity fall into
+decay. The things that are extinguished in sleep are ideas, pain,
+pleasure, joy, grief, the ability to express conscious will, and similar
+facts of existence. But the astral body is the vehicle of all these
+things. That the astral body, with all its joy and sorrow, its realm of
+thought and will, is annihilated in sleep is an opinion that cannot be
+entertained by an unbiased judgment; it exists still, but in another
+condition. In order that the human ego and the astral body may not only be
+endowed with pleasure and pain and all the other things we have named, but
+also have a conscious perception of them, it is necessary that the astral
+body should be united with the physical and etheric bodies. This is the
+case during waking life, but not in sleep. The astral body has withdrawn
+itself from the other bodies. It has adopted another kind of existence
+than that which it possesses while united with the physical and etheric
+bodies. Now it is the task of occult science to study this other kind of
+existence in the astral body. During sleep, the astral body withdraws from
+the possibility of external observation and occult science must trace it
+in its hidden life, until it again takes possession of its physical and
+etheric bodies on waking.
+
+As in all cases when knowledge of the hidden things and events of life
+have to be dealt with, clairvoyant observation is necessary for the
+discovery of the real facts of the sleep state in its true nature, but if
+that which may be discovered by this means has once been made clear, it is
+comprehensible to really unprejudiced thought without further
+demonstration. For events in the unseen world show themselves by their
+effects in the manifested world. If what is revealed by clairvoyant vision
+is an explanation of visible events, such a confirmation by life itself is
+the proof which may rightly be demanded. Even one who will not use the
+means to be given later for the attainment of clairvoyant vision, may have
+the following experience: he may, in the first place, take the statements
+of the clairvoyant for granted, and then apply them to the material events
+within his experience. He will then find that life thereby becomes clear
+and comprehensible; and the more exact and minute his observations of
+ordinary life, the more readily will he come to this conclusion.
+
+Even though the astral body during sleep passes through no experiences,
+though it is not conscious of pleasure, pain, and the like, it does not
+remain inactive. On the contrary, it is a fact that active work is its
+function in the sleep state. For it is the astral body which strengthens
+and recuperates man's forces, exhausted during waking life. As long as the
+astral body is united with the physical and etheric bodies it is related
+to the outer world through these two bodies. They convey to it perceptions
+and representations. Through the impressions which they receive from their
+surroundings, it experiences pleasure and pain. Now the physical body can
+be preserved in the form and shape suitable to the individual only by
+means of the human etheric body. But this human form can be preserved only
+by an etheric body which on its part receives corresponding forces from
+the astral body. The etheric body is the builder, the architect, of the
+physical body. It can, however, construct in the true sense only when it
+receives from the astral body the impulse as to the manner in which it
+must build. In this latter are contained the models, according to which
+the etheric body gives the physical body its form. During our waking hours
+these models for the physical body are not present in the astral body, or,
+at least, only to a certain extent. For in waking life the soul replaces
+these models with its own images. When a person directs his senses upon
+his environment he thus creates in his ideas pictures which are copies of
+the world around him. In fact these copies at first disturb the prototypes
+which give the etheric body the impulse to preserve the physical body.
+Such disturbance could not be present if a man, by virtue of his own
+activity, could convey to his astral body those pictures which would give
+the right impulse to the etheric body. Yet this very disturbance plays an
+important part in human life, and is able to express itself because the
+models for the etheric body do not come into full play in the waking life.
+This fact is revealed by "fatigue." Now, during sleep, no external
+impressions disturb the force of the astral body. Therefore in this
+condition it can expel fatigue. The work of the astral body during sleep
+consists in removing fatigue, and it can accomplish this only by leaving
+the physical and etheric bodies. During waking life the astral body does
+its work within the physical body; during sleep it works on the latter
+from without.
+
+For instance, just as the physical body has need of the outer world, which
+is of like substance with itself, for its supply of food, something of the
+same kind takes place in the case of the astral body. Let us imagine a
+physical human body removed from the surrounding world: it would die. That
+shows that physical life is an impossibility without the entire physical
+environment. In fact, the whole earth must be just as it is if physical
+human bodies are to exist upon it. For, in reality, the whole human body
+is only a part of the earth,--indeed, in a wider sense, part of the whole
+physical universe. In this respect it is related in the same sense as, for
+example, the finger of a hand to the entire human body. Separate the
+finger from the hand and it cannot remain a finger: it withers away. Such
+would also be the fate of the human body were it removed from that body of
+which it is a member,--from the conditions of life with which the earth
+provides it. Let it be raised above the surface of the earth but a
+sufficient number of miles and it will perish as the finger perishes when
+cut off from the hand. If this fact is less apparent in the case of a
+man's physical organism than in that of his finger and his body, it is
+merely because the finger cannot walk about on the body as man is able to
+do on the earth, and because on that account the dependence of the former
+is more obvious.
+
+In the same way that the physical body is embedded in the physical world
+to which it belongs, so does the astral body form a part of its own world,
+only it is torn out of it in waking life. We can form a clear idea of what
+happens by having recourse to an analogy. Imagine a vessel filled with
+water. No one drop is a separate thing in itself within that entire mass
+of water. But let us take a little sponge and with it suck up a single
+drop from the whole mass of water. Something of this kind happens to the
+human astral body on awaking. During sleep it is in a world resembling its
+own nature. In a certain sense it forms part of it. On awaking, the
+physical and etheric bodies suck it up: they absorb it; they contain the
+organs through which it perceives the outer world. In order to achieve
+this perception it has to leave its own world, for it is in that world
+alone that it can receive the models which it needs for the etheric body.
+
+Just as food is supplied to the physical body from its surroundings, so
+are the pictures of the world surrounding the astral body presented to it
+during the state of sleep. There, indeed, it lives in the universe, beyond
+the physical and etheric bodies: in that same universe out of which the
+whole man is born. The source of the images by means of which man receives
+his form is in this universe. He is linked in harmony with it; and when he
+awakens he rises above the surface of this all-pervading harmony to attain
+external perception. In sleep his astral body returns to the universal
+harmony. He brings so much strength from it to his bodies on awaking that
+he can once more dispense for a time with sojourning in the realm of
+harmony. The astral body returns during sleep to its home, and, on
+awaking, brings back into life freshly invigorated forces. That which the
+astral body thus gains, and brings with it on waking, finds its outer
+expression in the refreshment afforded by sound sleep.
+
+Further exposition of occult science will show that this home of the
+astral body is more extensive than that which belongs to the physical body
+in the narrower sense of the physical environment. Thus, while man as a
+physical being is a member of this earth, his astral body belongs to
+worlds in which other heavenly bodies besides our earth are included.
+During sleep, therefore,--(this can be made clear, as we have said, only by
+further explanations)--it enters a world to which other stars than the
+earth belong. In recognition of the fact that man lives during sleep in a
+world of stars, that is, in an astral world, occult science calls that
+principle of man which has its real home in that "astral" world and which,
+every time it returns to the sleep state, draws renewed force from that
+world, the _astral body_.
+
+It should be superfluous to point out that a misunderstanding might easily
+arise with regard to these facts; in our time, however, when certain
+materialistic modes of representation exist, it becomes quite necessary to
+draw attention to them. In quarters where such representation prevails it
+may, of course, be said that such a thing as fatigue can be scientifically
+investigated only in accordance with physical conditions. Even if the
+learned are not yet unanimous with regard to the physical cause of
+fatigue, one thing is quite firmly established; we must accept certain
+physical processes which lie at the root of this phenomenon. It would be
+well, however, if it were recognized that occult science does not in any
+way oppose this assertion. It admits everything that is said in this
+connection, just as it is admitted that for the physical erection of a
+house one brick must be laid upon another, and that when the house is
+finished its form and construction can be explained by purely mechanical
+laws. But the thought of the architect is necessary for the building of
+the house. This cannot be discovered merely by examination of physical
+laws.
+
+Just as the thought of the creator of a house stands behind the physical
+laws which make it explicable, so too, behind what is affirmed, with
+perfect accuracy by physical science, stands that of which occult science
+treats. This comparison is of course often put forward when the
+justification for a spiritual background to the world is in question; and
+it may be considered a trivial one. But what is important in such matters
+is not familiarity with certain conceptions, but that the proper weight
+should be given them in establishing a fact. One may be prevented from
+doing this simply because contrary ideas have so much power over the
+judgment that this weight is not felt.
+
+Dreaming is an intermediate state between sleeping and waking. What dream
+experiences offer to thoughtful observation is the many-coloured
+interweaving of a picture-world, which nevertheless conceals within itself
+some sort of law and order. At first this world seems to have an ebb and
+flow, often in confused succession. Man in his dream-life is set free from
+the laws of waking consciousness which bind him to sense-perception and
+the laws of reason. And yet dreams have some sort of mysterious law,
+attractive and fascinating to human speculation, and this is the deeper
+reason why the beautiful play of imagination lying at the root of artistic
+feeling is always apt to be compared to dreaming. We need only recall a
+few characteristic dreams to find this corroborated. A man dreams, for
+example, that he is driving off a dog that is attacking him. He wakes, and
+finds himself in the act of unconsciously pushing off part of the
+bedclothes which had been lying on an unaccustomed part of his body and
+which had therefore become oppressive. What is it that dream-life makes,
+in this instance, out of an incident perceptible to the senses? In the
+first place, it leaves in complete unconsciousness what the senses would
+perceive in the waking state. But it holds fast to something
+essential--namely, the fact that the man wishes to repel something; and
+round about this it weaves a metaphorical occurrence.
+
+The pictures, as such, are echoes of waking life. There is something
+arbitrary in the way in which they are drawn from it. Every one feels that
+the same external cause may conjure up various dream-pictures. But they
+give symbolic expression to the feeling that one has something to ward
+off. The dream creates symbols; it is a symbolist. Inner experiences can
+also be transformed into such dream-symbols. A man dreams that a fire is
+crackling beside him; he sees flames in his dream. He wakes up feeling
+that he is too heavily covered and has become too warm. The feeling of too
+great warmth expresses itself symbolically in the picture. Quite dramatic
+experiences may be enacted in a dream. For example, some one dreams that
+he is standing on the edge of a precipice. He sees a child running toward
+it. The dream makes him experience all the tortures of the thought--if only
+the child will not be heedless and fall over into the abyss! He sees it
+fall, and hears the dull thud of the body below. He awakes, and perceives
+that an object which had been hanging on the wall of the room has become
+unfastened, and made a dull sound by its fall. This simple event is
+expressed in dream-life by one which unravels itself in exciting pictures.
+For the present it is not at all necessary to engage in reflection as to
+the reason why, in the last example, the moment of the falling of a heavy
+object expresses itself in a series of events which seem to spread
+themselves over a certain length of time; it is only necessary to keep in
+view that the dream transforms into a picture that which would present
+itself to the waking sense-perception.
+
+We see that the moment the senses cease their activity, creative power
+asserts itself in man. It is the same creative power which is present in
+absolutely dreamless sleep, and at that time recuperates man's exhausted
+forces. For this dreamless sleep to take place, the astral body must be
+withdrawn from the etheric and physical bodies. During the dream-state it
+is so far separated from the physical body as to have no further
+connection with the organs of sense; but it still maintains a certain
+connection with the etheric body. The capacity for perceiving the
+experiences of the astral body by means of pictures is due to this
+connection which it maintains with the etheric body. The moment this
+connection also ceases, the pictures sink into the obscurity of
+unconsciousness and dreamless sleep has set in.
+
+The arbitrary and often nonsensical element in dream-pictures arises from
+the fact that the astral body cannot, on account of its separation from
+the sense-organs of the physical body, relate its pictures to the correct
+objects and events of the outer environment. It is especially
+illuminating, in this matter, to examine a dream in which the ego is, as
+it were, split up; as, for example in the case of a person who dreams that
+he is a schoolboy and cannot answer the propounded question, while
+immediately afterward as the teacher, he himself answers it. The dreamer,
+being unable to make use of his physical organs of perception, is not able
+to connect both occurrences with himself, as the same individual.
+Therefore, in order to recognize himself also as a permanent ego, man must
+first be equipped with outer organs of perception. Only when he has
+acquired the faculty of self-consciousness without the aid of such organs
+will the permanent ego also become perceptible to him outside his physical
+body. Clairvoyant consciousness has to acquire this faculty, and the
+method of doing so will be treated in detail later in this work.
+
+Even death takes place for no other cause than a change in the connection
+of the principles of man's being. And what is visible to clairvoyant
+observation with regard to death may also be seen in its effects in the
+manifested world; in this case also, an unbiased judgment will find the
+teachings of occult science confirmed by observing external life. The
+expression of the invisible in the visible is, however, less evident with
+regard to these facts, and there is greater difficulty in feeling the full
+importance of that which in the events of outer life endorses the
+statements of occult science in this domain. These statements may be
+supposed to be mere pictures of fancy, even more readily than many other
+things that have been dealt with in this work, if we shut ourselves off
+from the knowledge that everywhere in the visible is contained an
+unmistakable foreshadowing of the invisible.
+
+On the approach of sleep, only the astral body is released from its
+connection with the etheric and physical bodies, which still remain
+united, whereas at death the separation of the physical from the etheric
+body takes place. The physical body is abandoned to its own forces, and
+must therefore disintegrate as a corpse. At death the etheric body finds
+itself in a condition in which it has never been before during the time
+between birth and death,--with the exception of certain abnormal conditions
+to be dealt with later. That is to say, it is now united with the astral
+body in the absence of the physical body; for the etheric and astral
+bodies do not separate immediately after death: they are held together for
+a time by the agency of a force the presence of which can be easily
+understood; for were this force not present the etheric body could not
+detach itself from the physical body. It would remain bound to the latter,
+as is shown in the case of sleep, when the astral body is not able to rend
+asunder these two principles of man's being. This force comes into action
+at death. It releases the etheric from the physical body, so that the
+former remains united to the astral body. Clairvoyant observation shows
+that this connection varies with different people after death. The time of
+its duration is measured by days. For the present, this period of time is
+mentioned only for the sake of information.
+
+Subsequently, the astral body is also released from the etheric body and
+goes on its way alone. During the union of the two bodies, the individual
+is in a state which enables him to be aware of the experiences of his
+astral body. As long as the physical body is there, the work of
+reinforcing the wasted organs has to be begun from without, as soon as the
+astral body is liberated from it. When once the physical body is
+separated, this work ceases. Nevertheless, the force which was expended in
+this way while the man was asleep, continues after death and can now be
+applied to some other end. It is now used for making the astral body's own
+experiences perceptible. During his connection with his physical body the
+outer world enters man's consciousness in images; after the body has been
+laid aside, that which is experienced by the astral body, when it is no
+longer connected with sense organs, with this outer physical world,
+becomes perceptible. At first it has no new experiences. Its connection
+with the etheric body prevents it from experiencing anything new.
+
+What, however, it does possess, is _memory_ of its past life. The etheric
+body still being present causes that past life to appear as a vivid and
+comprehensive panorama. That is man's first experience after death. He
+sees his life from birth to death spread out before him in a series of
+pictures. Memory is only present in the waking state, when during life man
+is united with his physical body, and it is present only to the extent
+allowed by that body. Nothing is lost to the soul that has made an
+impression on it during life. Were the physical body a perfect instrument
+for the purpose, it would be possible, at any moment during life, to
+conjure up the whole of the past before the eyes of the soul. At death
+there is no longer any obstacle to this. As long as the etheric body
+remains, there exists a certain degree of perfection of memory. But this
+disappears according to the degree in which the etheric body loses the
+form which it possessed while united with the physical body, and which
+resembles that body. This is the very reason why the astral body
+separates, after a time, from the etheric body. It can remain united with
+the latter only so long as the form of the etheric body corresponds with
+that of the physical body.
+
+During the period of life between birth and death, separation of the
+etheric body occurs only in exceptional cases, and for no longer than a
+brief space of time. If, for example, a man exposes one of his limbs to
+pressure, part of his etheric body may become separated from the physical
+one. We say on such occasion that the limb has "gone to sleep," and the
+peculiar sensation we feel results from the separation of the etheric
+body. (Of course a materialistic manner of explanation may here again deny
+the invisible behind the visible and say: all this arises merely from the
+physical disturbance caused by the pressure.) Clairvoyant vision can see
+in such a case, how the corresponding part of the etheric body extends
+beyond the physical limb. Now if a man experiences an unusual shock, or
+something similar, such a separation of the etheric body from a large part
+of the physical body may result, for a short time. That is the case when a
+man, for some reason or other, is suddenly brought face to face with
+death,--for example when drowning, or threatened by a fatal accident when
+mountaineering. What is related by people who have had such experiences
+comes, in fact, very near the truth, and can be ratified by clairvoyant
+observation. They declare that in such moments their whole lives pass
+before their minds as though in a huge memory-picture.
+
+Out of the many examples which might here be adduced, allusion will be
+made to one only, because it originates from a man whose mode of thought
+would make everything said here about such things seem pure fancy.(5)
+Moriz Benedict, the distinguished criminal anthropologist and eminent
+investigator in many other realms of natural science, relates in his
+_Reminiscences_ an experience of his own,--to the effect that once, when on
+the point of drowning in a bath he had seen his whole life pass before his
+memory as though in a single picture. If other people describe differently
+the pictures seen by them under similar circumstances, and even in such a
+way that they seem to have little to do with the events of their past
+life, that does not contradict what has been said; for the pictures which
+arise in the quiet abnormal condition during the separation from the
+physical body are sometimes at first sight, unintelligible in their
+relation to life. Correct observation, however, would always recognize
+this relationship.
+
+Neither is it an objection if, for example, some one who was once on the
+point of drowning did not experience what has been described; for it must
+be borne in mind that this can happen only when the etheric body is really
+separated from the physical body,--when, moreover, the former is still
+united with the astral body. If, through the fright, a loosening of the
+etheric and astral bodies also takes place, the experience is not
+forthcoming, because then complete unconsciousness ensues, as in dreamless
+sleep.
+
+Immediately after death the events of the past appear as though compressed
+by the memory into a picture. After its separation from the etheric body,
+the astral body pursues its further wanderings alone. It is not difficult
+to realize that everything continues to exist which, by means of its
+activity, the astral body has made its own during its sojourn in the
+physical body. The ego has to a certain extent elaborated the Spirit-Self,
+the Life-Spirit, and the Spirit-Man. As far as these are developed, they
+do not owe their existence to the organs present in the different bodies,
+but to the ego; and it is precisely this ego which needs no outer organs
+for perception; nor does it require any such organs in order to retain
+possession of what it has made one with itself. It might be objected: "Why
+then is there no perception during sleep of the developed Spirit-Self,
+Life-Spirit, and Spirit-Man?" For this reason that the ego is chained to
+the physical body between birth and death. Even though, during sleep, it
+is out of the physical body with the astral body it nevertheless remains
+closely connected with the physical body; for the activity of the astral
+body is directed toward the physical body. On this account the ego is
+relegated to the outer world of sense for its observations, and cannot
+receive spiritual revelations in their direct form. Not until death do
+these revelations come within reach of the ego, because by means of death
+the ego is freed from its connection with the physical and etheric bodies.
+Another world may flash upon the consciousness the moment it is withdrawn
+from the physical world which during life monopolizes its activity.
+
+Now there are reasons why even at this juncture all connection with the
+outer physical world of sense does not cease for man. That is to say,
+certain desires remain which sustain the connection. There are desires
+which man creates just because he is conscious of his ego as the fourth
+principle of his being. These desires and wishes, springing from the
+existence of his three lower bodies, can operate only in the external
+world, and cease to operate when these bodies are cast aside. Hunger is
+caused by the external body; as soon as that external body is no longer
+connected with the ego, hunger ceases. Now, had the ego no further desires
+than those springing from its own spiritual nature, it might at death draw
+full satisfaction from the spiritual world into which it is transplanted.
+But life has given it other desires as well. It has kindled in it a
+longing for pleasures only to be enjoyed by means of physical organs,
+although these pleasures themselves do not originate in the nature of
+those organs. It is not only the three bodies which demand gratification
+from the physical world, but the ego itself finds pleasures in that world,
+for the enjoyment of which there exist no means whatever, in the spiritual
+world.
+
+During life the ego has two kinds of desires: those that spring from the
+bodies and must therefore be gratified within the bodies, but which must
+also come to an end with their disintegration; and those that arise from
+the spiritual nature of the ego. As long as the ego lives in the bodies,
+those cravings are satisfied by means of the bodily organs. For in the
+manifestations of the bodily organs the hidden spiritual element is at
+work, and the senses receive something spiritual as well, in everything of
+which they are cognizant. That spiritual element is also present after
+death, although in a different form. Everything spiritual that the ego
+longs for while in the world of sense, it still possesses when the senses
+are no longer there.
+
+Now if a third kind of wish were not added to these two, death would mean
+only a transition from desires which may be satisfied through the senses
+to such as are fulfilled by the revelation of the spiritual world. The
+third kind of desire is that which is created by the ego during life in
+the sense-world, because it finds pleasure in that world, even when no
+spiritual element is revealed in it. The humblest pleasures may be
+manifestations of the spirit. The satisfaction afforded a starving
+creature by taking food is a manifestation of the spirit, for by taking
+food something is thereupon brought about without which, in a certain
+sense, the spiritual nature could not develop. But the ego can go beyond
+the pleasure, which in this case is the outcome of necessity. It may even
+long for the delicious food quite apart from the service rendered to the
+spirit by taking nourishment.
+
+It is the same with other things in the sense-world. Desires are created
+in this way which would never have appeared in the sense-world if the
+human ego had not been incorporated in it. Neither do such desires arise
+from the spiritual nature of the ego. The ego must have pleasures of the
+senses as long as it lives in the body, even though it be for the very
+reason that its own nature is spiritual. For the spirit manifests in
+material things, and the ego is enjoying nothing less than spirit when it
+surrenders itself to that element in the sense-world which is irradiated
+by the light of the spirit. Moreover, it will continue to enjoy this light
+even when the senses are no longer the medium through which the spiritual
+rays pass. But there is no fulfillment possible in the spiritual world for
+desires in which the spirit is not living even in the world of the senses.
+
+When death takes place, the possibility of gratifying desires of this
+description is cut off. Pleasure in good things to eat can be induced only
+by the presence of the physical organs required for their consumption,--the
+palate, tongue, and so forth; but when man has laid aside his physical
+body he no longer possesses these organs. If, however, the ego still
+craves that kind of pleasure the craving must remain unsatisfied. As long
+as this pleasure corresponds to the spiritual need, it is caused only by
+the presence of the physical organs; but should it happen that the ego has
+created the desire without serving the spirit in so doing, it retains it
+after death in the form of a craving which thirsts in vain for
+gratification. We can form an idea of what man then experiences only by
+imagining some one suffering from burning thirst in a region where, far
+and wide, there is no water to be found. This is the predicament of the
+ego after death, as long as it retains ungratified desires for the
+pleasures of the outer world, and has no organs by means of which to
+satisfy them. Of course the burning thirst, serving as a comparison for
+the condition of the ego after death, must be thought of as enormously
+increased, and it must be imagined as extending to all desires still
+existing, for which all possibility of gratification is lacking.
+
+The next condition of the ego consists in freeing itself from this bond of
+attraction to the outer world. With regard to this world, it has to attain
+purification and liberation. It must be cleansed of all wishes which it
+has created while in the body, and which have no native rights in the
+spiritual world. As an object is caught and burned up by fire, so is the
+world of desire, described above, broken up and destroyed after death. A
+vista is then opened into that world which occult science calls the
+"consuming fire" of the spirit. This fire seizes upon desires of a sensual
+nature which however are not rooted in the spirit. Revelations of this
+kind which occult science is bound to make with regard to such events may
+appear hopeless and terrible. It may seem a fearful thing that a hope for
+the realization of which sense-organs are required, should after death be
+transformed into despair, and that a wish that can be fulfilled only by
+the physical world should be changed into torturing deprivation. Yet we
+can hold such an opinion only as long as we fail to realize that the
+wishes and desires seized by the "consuming fire" after death do not, in a
+higher sense, represent forces beneficial to life but destructive to it.
+
+By means of these forces the ego binds itself to the sense-world more
+closely than is necessary, in order to draw from it all the experience it
+requires. For the sense-world is a manifestation of the hidden and
+spiritual world which lies behind it; and the ego could never attain
+spiritual happiness through the bodily senses, which are the only form in
+which the spiritual can be manifested, unless it utilized the senses to
+seek the spiritual element in sense-experience. Nevertheless, the ego
+loses sight of the true spiritual reality in the physical world to such an
+extent that it experiences sensual desires irrespective of the needs of
+the spirit. If sense pleasure, as the expression of the spirit, serves to
+raise and develop the ego, any pleasure which is not an expression of the
+spirit warps and impoverishes it. Even though such a desire finds the
+means of its gratification in the sense-world, still its destructive
+effect upon the ego is thereby in no way diminished; but it is not until
+after death that its disastrous effects become apparent.
+
+For this reason a man may, by gratifying such desires, create, during his
+life, new and similar desires, wholly unaware that he is enveloping
+himself in a "consuming fire." What becomes visible to him after death is
+only what already surrounded him during his life, and by thus becoming
+visible it at once appears in its salutary and beneficent effect. A human
+being who loves another is certainly not attracted merely by that part of
+him which is perceptible to the physical senses--the only part which is cut
+off from observation after death--but after death, just that part of the
+dear one then becomes visible for the perception of which the physical
+organs were only the means. The one thing, in fact, which would prevent a
+man from beholding his friend clearly is the presence of desires which can
+be satisfied only by means of physical organs. Unless these desires are
+extinguished, he can have no conscious perception of his friend after
+death. When looked at in this light, the terrible and hopeless character
+which after-death experiences might assume for man, according to the
+descriptions given by occult science, becomes changed into one which is
+thoroughly satisfying and consoling.
+
+Now the first after-death experiences differ entirely in yet another
+respect from those during life. During the time of purification man lives,
+as it were, backwards. He lives over again the whole span of his life
+since birth; beginning with the events immediately preceding his death,
+and reversing the order of his experiences, he goes through them again
+until he reaches back to childhood. In this process he sees with
+spiritually enlightened eyes all those things which were not inspired by
+the spiritual nature of the ego, with the difference that he now
+experiences these things in reverse order.
+
+For instance, a man who died in his sixtieth year, and who at the age of
+forty had, in an outburst of anger, caused some one either physical or
+mental pain, will go through this experience again when, on the return
+journey of existence after death, he reaches that point in his fortieth
+year; but now he does not experience the satisfaction which his attack had
+afforded him during life; instead, he experiences the pain which he
+inflicted upon the other man. It may at once be seen, however, that
+whatever pain he feels in the after-death experience is caused by a desire
+of the ego arising only from the outer physical world; in reality the ego
+does not only injure another by the indulgence of such a desire, but it
+also injures itself; although the injury to itself is not apparent during
+life.
+
+After death, however, the whole of the harmful world of desires becomes
+visible to the ego, which then feels attracted toward every being or
+object which had kindled the desire, in order that this may be destroyed
+in the "consuming fire" by the same means that created it. When man, on
+his return journey, reaches the moment of his birth, then only have all
+such desires been purged in the purifying flames, and henceforth nothing
+remains to hinder him from devoting himself entirely to the spiritual
+world. He enters upon a new phase of existence. In the same way that he
+laid aside his physical body at death and, soon afterward, his etheric
+body, so does that part of his astral body dissolve which can only live in
+the consciousness of the outer physical world.
+
+Occult science, therefore, recognizes three corpses,--the physical,
+etheric, and astral. The period at which the last is cast off by man is
+marked by the time of purification, which amounts to about one third of
+the time elapsed between birth and death. The reason why this is so can
+only be explained later, when the course of human life is examined from
+the standpoint of occult science. To clairvoyant observation, astral
+corpses, which have been cast off by human beings passing from the state
+of purification into a higher existence, are constantly visible in the
+world surrounding man, in exactly the same way that physical corpses, in
+places inhabited by men, are apparent to physical observation.(6)
+
+After purification an entirely new state of consciousness begins for the
+ego. Whereas before death the outer perceptions must flow to the ego, in
+order that upon these perceptions the light of consciousness might be able
+to fall, so now in like manner from within, streams a world which attains
+consciousness. The ego is living in this world also between birth and
+death; only then this world is clothed in the manifestations of the
+senses. It is only when the ego, freed from all the ties of sense, turns
+inward to behold its own "holy of holies," that its true innermost nature,
+which had hitherto been obscured by the senses, is revealed to it. In the
+same way that the ego is recognized inwardly before death, so, after death
+and purification, is the spiritual life inwardly revealed to it in all its
+fulness. This revelation really takes place immediately after the etheric
+body is laid aside; but it is obscured by the dark cloud of desires turned
+toward the outer world. It is as though a world of spiritual bliss were
+invaded by black demoniacal phantoms, caused by those desires which are
+being destroyed by the "consuming fire." Indeed, these desires are not
+mere phantoms, but real entities, which become apparent immediately after
+the ego is deprived of physical organs, and is thus able to discern those
+things which are of a spiritual nature. These entities have the appearance
+of distorted caricatures of the objects with which the individual had
+formerly become acquainted through his senses.
+
+Clairvoyant observation shows that this place of purging fire is peopled
+by beings whose appearance may well seem horrifying and painful to
+spiritual vision, whose pleasure seems to consist in destruction, and
+whose passions impel them to evil-doing of such a description that the
+evil of the physical world seems insignificant in comparison. Whatever
+desires of the kind described above are brought into that world by man,
+are looked upon by these beings as food, by means of which their powers
+are continually strengthened and invigorated.
+
+The picture thus sketched of a world imperceptible to the senses may seem
+less incredible if we look with an unprejudiced eye on part of the animal
+world. What is a fierce, devouring wolf, from a spiritual point of view?
+What does it reveal to us through that which our senses perceive? Nothing
+else than a soul that lives in desires, and acts by desire. The external
+form of the wolf may be called an embodiment of those desires; and if man
+had no organs with which to perceive that form, if its desires appeared
+invisibly in their effects,--if, therefore, a force invisible to the eye
+were prowling about, and might be the cause of all that happened through
+the visible wolf,--he would still be forced to recognize the existence of a
+creature corresponding to it. Now the beings of the region of purifying
+fire are not visible to the physical eye, but to clairvoyant sight only;
+but their effects are clearly apparent. They bring about the destruction
+of the ego when it gives them nourishment. These effects are clearly
+visible if what began as a pleasure leads to excess and debauchery.
+
+For even what is perceptible to the senses would attract the ego only in
+so far as the pleasure had its root in the ego's own nature. The animal is
+prompted by desire for that in the outer world which its three bodies
+crave. Man has higher enjoyments, because to the three principles of his
+bodily nature is added the fourth, the ego. But if the ego seeks a
+gratification which does not tend toward the maintenance and development
+of its nature but to its destruction, then such a craving can be neither
+the effect of its three bodies, nor that of its own nature, but can only
+be caused by beings, concealed from the senses in their true form, but
+able furtively to approach that higher nature of the ego, and excite in it
+desires which, though it is cut off from the senses, can still be
+satisfied only by means of sense-organs.
+
+For there are beings which feed on passions and desires of a worse kind
+than those of an animal nature, because they do not expend themselves on
+objects of the senses but seize upon the spiritual element and drag it
+down to a sensual level. Therefore the forms of such beings are more
+hideous, more horrible, to spiritual sight than are the forms of the
+fiercest animals, in which after all only passions rooted in the senses
+are incarnated. And the destructive forces of these beings immeasurably
+surpass any destructive rage existing in the animal world as perceived by
+the senses. Occult science must in this way enlarge man's view so as to
+include a world of beings standing, in a certain respect, lower than the
+visibly destructive animal world.
+
+When man has passed through the world of purification after death, he
+finds himself in a world the contents of which are spiritual, and which
+also creates in him longings which can be satisfied only by spiritual
+things. But even now man distinguishes between that which properly belongs
+to his ego and what forms the environment of that ego--one might say, its
+spiritual outer world. Only that, of which he becomes sensible in this
+environment, pours in upon him in the same way that the perception of his
+own ego poured in upon him during his sojourn in the body. Whereas man's
+environment in the life between birth and death speaks to him through his
+bodily organs, after death when all the bodies are laid aside the language
+of his new environment penetrates directly into the innermost sanctuary of
+the ego. Man's whole environment is now filled with beings of a like
+nature with his ego, for only an ego has access to an ego. Just as
+minerals, plants, and animals surround man in the sense-world, and compose
+it, so, after death, is he surrounded by a world composed of beings of a
+spiritual nature.
+
+Yet he takes something with him into this world which is not part of his
+environment there; it is what the ego has experienced in the world of the
+senses. First of all, the sum of these experiences appeared, as a
+comprehensive memory-picture, immediately after death, while the etheric
+body was still united to the ego. The etheric body itself is then, indeed,
+laid aside, but something of the memory-picture remains with the ego as an
+everlasting possession. Just as though an extract or essence were made out
+of all the events and experiences which a man encounters between birth and
+death, so might we describe that which is left behind. It is the spiritual
+product of life, its fruit. This product is of a spiritual nature. It
+contains everything spiritual which is revealed through the senses, yet
+this spiritual treasure could not have been gathered save by life in the
+sense-world.
+
+This spiritual fruit of the sense-world becomes after death the ego's own
+inner world. With it the ego enters a world, which consists of beings who
+reveal themselves in the same and only manner in which man in his
+innermost depths, can become conscious of his own ego. As a plant seed,
+which is the essence of the whole plant, grows only when buried in another
+world, the earth, so now that which the ego brings from the sense-world
+gradually unfolds itself as a seed under the influence of the spiritual
+environment in which it has been planted. Occult science can, of course,
+only portray in pictures what happens in this "spirit-world;" still those
+pictures present themselves as absolute reality to the clairvoyant's
+sight, when he investigates invisible happenings, corresponding to those
+which are visible to the physical eye. Whatever of that world can be
+described, may be visualized by comparison with the world of the senses
+for although it is of a purely spiritual nature, it nevertheless resembles
+the physical world in certain respects. Just as, for instance, in the
+physical world, a color appears when some object impresses the eye, so in
+the spirit-world a color appears to the ego when a being acts upon it. But
+this latter phenomenon is perceived in the same manner as the ego can be
+perceived inwardly between birth and death. It is not as though the light
+outside fell within upon the man, but as though another being directly
+affected the ego, causing the latter to picture this influence in a
+colour-form.
+
+Thus do all things in the spiritual environment of the ego find expression
+in a world of coloured rays. As their origin is of a different kind, it
+goes without saying that these colours of the spiritual world are also of
+a somewhat different character from physical colours. A similar thing is
+true of other impressions received by man in the world of sense. But it is
+the sounds of the spiritual world that most nearly resemble the
+impressions of the sense-world; and the more at home a man becomes in the
+spiritual world, the more he realizes it as a life of self-determined
+motion, which may be compared with the sounds, and the harmony of sounds,
+of the physical world. Only he does not feel the tones as something
+approaching an organ from outside, but as a force streaming forth into the
+outer world through his ego. He feels the sound just as in the sense-world
+he feels his own speech or song, only he knows that in the spiritual world
+these sounds, streaming out from him, are at the same time the
+manifestations of other beings, who are pouring themselves into the world
+through him.
+
+A still higher manifestation takes place in the spirit-land when the sound
+becomes the "spiritual word." Then there streams through the ego not only
+the pulsing life of another spiritual being, but such a being itself
+communicates its own inner nature to the ego; and then, when the spiritual
+word streams through the ego, two beings live in one another, without that
+separating element which every companionship in the sense-world must carry
+with it. And this is really the nature of the communion of the ego with
+other spiritual beings after death.
+
+There are three regions in the spiritual world, which may be compared to
+the three divisions of the physical sense-world. The first region is in a
+certain respect the "solid land" of the spiritual world, the second the
+"sphere of ocean and river," and the third the "atmospheric region." That
+which assumes physical form on earth, so that it can be perceived by
+physical organs, in accordance with its spiritual nature, is to be seen in
+the first region of the spirit-world. There, for instance, may be seen the
+force that fashions the form of a crystal. Only what is there revealed is
+the opposite of that which appears in the sense-world. In that world the
+space which is filled by a mass of rock appears to spiritual sight as a
+kind of hollow space; but round about this hollow is seen the force which
+fashions the form of the rock. The colour of the rock in the sense-world
+appears in the spiritual world as its complementary colour; thus a red
+stone is green when seen from the spirit-world, a green stone is red, and
+so on. Other qualities also appear in their opposites. Just as stone,
+masses of earth, and like materials make up the solid land--the continental
+region of the world of sense--so do the structures described above compose
+the solid land of the spiritual world.
+
+All that is life in the sense-world belongs to the ocean-region of the
+spiritual world. To the physical eye, life appears in its effects in
+plants, animals, and men. To spiritual vision, life is a flowing
+substance, like oceans and rivers, diffused through the spirit-world. A
+still better comparison is that of the circulation of the blood in the
+body; for whereas seas and rivers are seen to be irregularly distributed
+in the physical world, a certain regularity in distribution of the flowing
+life reigns in the spirit-world, as in the circulation of the blood. This
+"flowing life" is simultaneously heard as spiritual sound.
+
+The third region of the spirit-world is its "atmosphere." What is known in
+the physical world as "feeling" is also present there, permeating
+everything like the air on the earth. We must imagine a rushing sea of
+feeling. Pain and sorrow, joy and rapture, flow through this region, like
+wind and storms in the atmosphere of the physical world. Imagine a battle
+fought on earth. There confront one another not merely human forms, as
+seen by the physical eye, but feelings opposed to feelings, passions to
+passions; pain fills the battlefield just as much as do the forms of men.
+All that is seething there of passion, pain, and the joy of victory is not
+only perceptible in its effects as revealed to the physical senses; it may
+be seen with the spiritual senses as an atmospheric process in the
+spirit-world. Such an event in the spiritual world is like a thunderstorm
+in the physical, and the perception of these events may be compared to the
+hearing of words in the physical world. For this reason it is said that as
+the air envelops and permeates earthly things, so do "interweaving
+spiritual words" pervade the beings and events of the spirit-world.
+
+And still further observations are possible in this spirit-world. What may
+be compared to light and heat in the physical world is there too. That
+which permeates everything in the spirit-world, as earthly things and
+beings are permeated by heat, is the world of thought itself. There,
+however, thoughts must be regarded as living and independent beings. What
+is understood by man in the manifested world as thought is but a shadow of
+what lives as a thought-being in the spirit-world. Imagine thought, as it
+now exists in man, raised out of him and as an active, energetic being,
+endowed with an inner life of its own, and you have a feeble illustration
+of that which fills the fourth region of the spirit-world. In the physical
+world between birth and death what man understands as thought is but the
+manifestation of the thought-world as it is able to mould itself by means
+of the instruments afforded by the bodies. All such thoughts cherished by
+man, that carry with them an enrichment of the physical world have their
+origin in this region. By such thoughts are meant not only the ideas of
+great inventors and men of genius; but those ideas found in every
+individual which he does not owe solely to the external world, but through
+which he, so to speak, transforms that world.
+
+In so far as feelings and passions are concerned, the cause of which lies
+in the outer world, these feelings are perceptible in the third region of
+the spirit-world; but everything which so lives in a man's soul as to make
+him a creator,--influencing, transforming and fertilizing his
+environment,--is manifest in its original and intrinsic form in the fourth
+division of the spirit-world.
+
+That which exists in the fifth region may be compared to physical light.
+In its archetypal form it is wisdom in manifestation. Beings who diffuse
+wisdom throughout their surroundings, as the sun pours light on physical
+beings, belong to this realm. Whatever is illuminated by their wisdom
+stands forth in its true meaning and significance for the spiritual world,
+just as the colour of a physical object is seen when the light falls upon
+it. There are still higher regions of the spirit-world, which will be
+described later in this work.
+
+Into this world the ego is plunged after death, together with the results
+it carries with it out of physical life. And these results are still
+united with that part of the astral body which is not cast off at the end
+of the time of purification. In fact, only that part falls away which, in
+its desires and wishes, turned, after death, toward physical life. The
+plunging of the ego into the spiritual world, with what it has acquired in
+the physical world, may be compared to the planting of a grain of seed in
+the soil in which it can mature. As the grain of seed draws substances and
+forces from its surroundings in order that it may develop into a new
+plant, so the condition of the ego, when implanted in the spiritual world,
+is one of development and growth.
+
+Hidden within that which is perceived by an organ, there lies the force
+whereby that same organ was formed. The eye perceives light; but without
+light there would be no eye. Creatures spending their lives in darkness do
+not develop organs of sight. Thus the whole of man's physical body is
+created out of the hidden forces of that of which he becomes conscious
+through his bodily organs. The physical body is built up by the forces of
+the physical world, the etheric body by those of the life-world, and the
+astral body is formed out of the astral world. Now when the ego is
+transferred to the spirit-world it is met by just those forces which
+remain hidden to physical perception.
+
+What appear to man's view in the first region of the spirit-world are the
+spiritual beings that are always surrounding him, and that have built up
+his physical body. Thus in the physical world man perceives nothing but
+the manifestations of those spiritual forces which have formed his own
+physical body. After death he is in the very midst of these moulding
+forces, which, previously hidden, now appear to him in their true forms.
+In the same way, in the second region, he is in the midst of the forces by
+which his etheric body was organized, and in the third region there pour
+in upon him the potencies out of which his astral body was formed. The
+higher regions of the spirit-world also direct toward him those forces
+from which he was built in the life between birth and death.
+
+These denizens of the spiritual world are at present working in
+co-operation with that which man has brought with him as the product of
+his last life, which now becomes a germ; and through this co-operation man
+is, first of all, built up anew as a spiritual being. The physical and
+etheric bodies are still joined in sleep; the astral body and the ego are,
+it is true, outside them, but still connected with them. Whatever
+influences the astral body and the ego receive, in such a state, from the
+spiritual world, can serve only to recuperate the forces exhausted during
+the waking state.
+
+But when the physical and etheric bodies have been laid aside, and, after
+the time of purification, also those parts of the astral body still bound
+by their desires to the physical world, then everything pouring in upon
+the ego from the spiritual world is not only a reforming but a
+reorganizing force. After a certain period, to be dealt with in later
+chapters, the ego again gathers round it an astral body which will be able
+to live in such an etheric and physical body as man possesses between
+birth and death. A man can once more pass through birth and renew his
+earthly existence, in which, however, will be incorporated the results of
+his former life. Until the rebuilding of his astral body, man is a witness
+of his reconstruction. As the powers of the spirit-world are not
+manifested to him through external organs, but from within outward, like
+his own ego in self-consciousness, he is able to observe that
+manifestation as long as his attention is not turned to an outer world of
+perception. But from the moment that the astral body is reconstituted, his
+attention is turned outward; the astral body once more craves an outer
+etheric and physical body. It is thus turned away from the inner
+revelations. For this reason there is now an intermediate state, during
+which man is immersed in unconsciousness. Consciousness can emerge again
+in the physical world only when the necessary organs for physical
+perception are formed.
+
+During this period, in which consciousness illuminated by inner perception
+ceases, the new etheric body begins to link itself to the astral and man
+can once again enter a physical body. In the linking together of these two
+bodies only such an ego could consciously take part as had of itself
+created the Life-Spirit and Spirit-Man out of the creative forces, hidden
+in the etheric and physical bodies. Until the individual has evolved as
+far as this, beings further advanced than himself in evolution must guide
+this linking together. The astral body is guided, by such beings as these,
+to parents through whom it may be endowed with the appropriate etheric and
+physical bodies. Before the attachment of the etheric body takes place,
+something of very great importance happens to the man who is about to
+re-enter physical existence.
+
+In his former life he created disturbing forces, which were revealed to
+him on the journey retraced after death. Let us again take an example. He
+caused some pain in an outburst of anger in the fortieth year of his
+former life. After death, the other's pain came before him as a force
+which had interfered with the evolution of his ego. It is likewise with
+all such events of his former life. On his re-entrance into physical life
+these hindrances to his evolution confront the ego anew. As, on the
+threshold of death, a sort of memory-picture arose before the human ego,
+so there now arises a vision of the life approaching. Again he sees a
+picture, this time showing all the obstacles which he has to clear away,
+if he is to advance in evolution. And what he thus sees becomes the
+starting-point for forces which he must bring with him into his new life.
+The picture of the pain he has caused the other man becomes a force which
+impels the ego, on entering life again, to make amends for this pain. Thus
+the previous life has a determining effect on the new one. The deeds of
+the new life are in a certain way caused by those of the former life. This
+connection, following the law, between an earlier and later existence is
+to be looked upon as the "Law of Destiny"; it has become usual to
+designate it "Karma," a term borrowed from oriental wisdom.
+
+The building up of a new set of bodies, however, is not the only task
+incumbent upon man between death and a new birth. While this building up
+is taking place, man lives outside the physical world. That world,
+however, continues to evolve during this time. The surface of the earth
+changes in comparatively short periods of time. What aspect did those
+regions which are now occupied by Germany bear a few thousand years ago?
+When man appears on earth in a new existence, the earth rarely looks the
+same as it did at the time of his last incarnation. During his absence
+from the earth all sorts of changes have occurred. Now hidden forces are
+also at work in this alteration of the face of the earth, proceeding from
+that very world in which man finds himself after death; and he himself
+must co-operate with these forces in the transformation of the earth. He
+can do so only under the direction of Higher Beings until, by the creation
+of his Life-Spirit and Spirit-Man, he has acquired a clear perception of
+the connection between the spiritual and its expression in the physical.
+But he takes part in the transformation of earthly conditions. It may be
+said that during the period between death and a new birth, man so
+transforms the earth that its conditions are in keeping with what he has
+evolved in himself. If we look at a given place on the earth at a definite
+moment, and see it again after a long lapse of time, under entirely
+changed conditions, the forces which have wrought the change have
+proceeded from those who are now dead. And it is this kind of connection
+which exists between them and the earth until the time of rebirth.
+
+Clairvoyant observation sees in all physical existence the manifestation
+of a hidden spiritual element. To physical observation it is the light of
+the sun, climatic changes, and so on, that effect the transformation of
+the earth, but to clairvoyance it is the force of the dead that acts in
+the rays of light which fall on the plant from the sun. The clairvoyant
+sees how human souls hover about plants, how they change the surface of
+the earth. Not alone upon himself nor upon the preparations for his own
+new earthly existence, is man's attention bestowed after death.--No, he is
+called upon then to work upon the outer world, just as he is in life
+between the time of his birth and death.
+
+Not only does the life of man affect the conditions of the physical world
+from the spirit-land; but vice versa, activity during physical existence
+has its effects in the spiritual world. An example may explain what
+happens in this respect. A bond of love exists between mother and child.
+This love arises from a mutual attraction caused by the forces of the
+sense-world. But in the course of time it changes. A spiritual tie
+gradually grows out of the sense-bond, and this spiritual tie is not
+created for the physical world only but for the spirit-world as well. The
+same applies to other ties. Whatever is created in the physical world by
+spiritual entities continues to exist in the spiritual world. Friends who
+were closely united in life belong to each other in spirit-land also, and
+when their bodies are laid aside they are in much more intimate communion
+than during physical life. For as spirits they exist for each other in the
+same way as, in the above description, spiritual beings reveal themselves
+to others by inner manifestation; and a tie created between two persons
+brings them together again in a new life. Thus in the truest sense of the
+word we may speak of finding one another again after death.
+
+What has once happened to a man between birth and death and from then till
+a new birth, repeats itself. Man returns to earth again and again when the
+fruit he has earned in a physical life has ripened in the spirit-world. It
+is not, however, a case of repetition without beginning or end; but man
+has emerged out of other forms of existence and passed into those which
+run their course in the manner just described, and he will again in the
+future pass into other forms. A viewpoint of these transition stages will
+be gained when the evolution of the universe in connection with man is
+subsequently considered from the standpoint of occult science.
+
+The occurrences between death and a new birth are of course still more
+concealed from outer sense-observation than is the spiritual foundation
+underlying manifested life between birth and death. This sense-observation
+can see only the effects of that portion of the hidden world where they
+impinge upon physical existence. With regard to this the question must
+arise whether man, on entering this life at birth, brings with him any
+results from the events described by occult science as having taken place
+between his last death and re-birth. If one finds the shell of a snail in
+which there is no trace of the animal he will, in spite of that, recognize
+that this snailshell was formed by the activity of an animal, and he
+cannot believe that the shell constructed a form for itself, by means of
+mere physical forces.
+
+In the same way one who studies a man during life, and finds something in
+him which cannot be due to _this_ life, might reasonably admit that it
+arises from what occult science describes, if by doing so an explanatory
+light is thrown on what is otherwise inexplicable.
+
+Here, too, the unseen causes might appear intelligible to rational
+sense-observation from their visible effects, and whoever observes life
+with absolute impartiality will find that, with every fresh observation,
+this appears to be more and more true. The important question, however, is
+how to find the right point of view from which to observe their effects in
+life. Where, for example, are the effects of that to be found which occult
+science describes as incidents of the time of purification? How are the
+effects of the experience which, according to occult investigations, man
+undergoes in purely spiritual regions, manifested after this time of
+purification?
+
+Problems enough press upon every serious and profound student of life in
+this domain. We see one man born in want and misery, endowed only with
+inferior abilities, so that on account of these facts, which are incident
+to his birth, he appears predestined to a miserable existence. Another,
+from the first moment of his life, is tended and cherished by loving hands
+and hearts; brilliant talents are unfolded in him; his gifts point to a
+successful and satisfactory career. Two opposite views may be taken when
+met by such questions as these. The one will adhere to what the senses
+perceive and what the understanding, relying on these senses, is able to
+comprehend. This view will admit no problem in the fact that one man is
+born fortunate and the other unfortunate. Even if the word "chance" is not
+used, there will be no question of thinking that such things are brought
+about through any law of cause and effect. And with regard to talents and
+abilities, such a view will consider them as "inherited" from parents,
+grandparents, and other ancestors. It refuses to seek the causes in
+spiritual events which the man himself met with before birth--regardless of
+heredity--and by means of which he shaped his talents and abilities.
+
+Another view would find no satisfaction in such an interpretation. It
+would assert that even in the manifested world nothing happens in definite
+places or surroundings without our having to presuppose causes for the
+event in question. Even though in many cases such causes have not yet been
+investigated, they are there. An Alpine flower does not grow in the
+lowlands. Its nature has something which associates it with Alpine
+regions. Just so must there be something in a man which determines his
+birth in a certain environment. Causes belonging to the physical world
+alone are not sufficient to account for this. To a more profound thinker
+such an explanation appears in somewhat the same light as when one has
+dealt another a blow, the motive for which is not attributed to the
+feelings of the one but is to be explained by the physical mechanism of
+the hand.
+
+Any explanation of abilities and talents solely by "heredity" is to such a
+viewpoint equally unsatisfactory. It is true one may say: "See how certain
+talents are inherited in families." During two and a half centuries
+musical talents were inherited by members of the Bach family. Eight
+mathematicians sprang from the Bernoulli family, to some of whom quite
+different occupations were assigned in their childhood; but the inherited
+talents always drove them to the family vocation. It may be further
+pointed out how, by an exact investigation of the line of ancestry of a
+person in one way or another the gifts of this person have shown
+themselves in the forefathers, and only represent the sum of inherited
+talents. Whoever holds the latter of the two views above indicated will be
+sure not to let such facts pass unnoticed, but to _him_ they cannot mean
+the same as they do to one who relies for his interpretation on the events
+of the world of sense alone. The former will point out that inherited
+talents can no more of themselves, combine into a complete personality
+than can the metal parts of a watch fit themselves together. And if
+objection is made that the co-operation of the parents may possibly
+produce the combination of talents,--that this as it were, takes the place
+of the watchmaker,--he will reply: "Look impartially at what is new in
+every child-personality, at that which is absolutely new; that cannot come
+from the parents, for the simple reason that it does not exist in them."
+
+Inaccurate thinking may create much confusion in this domain. It is still
+worse when those who hold the second view are set down by the supporters
+of the first as opponents of what is, after all, borne out by "ascertained
+facts." But it may well be that the latter have not the slightest
+intention of denying the truth or value of those facts. For instance, they
+see that a definite mental aptitude or predisposition is "inherited" in a
+family, and that certain gifts accumulated and combined in one descendant
+result in a remarkable personality. They are perfectly willing to
+acquiesce when it is said that the most celebrated name seldom stands at
+the beginning but at the end of a line of descent. But it should not be
+taken amiss if they are compelled to form very different opinions on the
+subject from those of people who are determined to accept nothing but
+material evidence. To the latter it may be said that it is true a man
+shows the characteristics of his ancestors, because the "spirit-soul",
+which enters upon physical existence at birth, draws its bodily substance
+from that which heredity bestows on it. But this says nothing more than
+that a being shows the peculiarities of the body into which it has
+descended.
+
+It is no doubt a singular--a trivial--comparison, but the unprejudiced
+person will not deny its justification, when one says that a human being,
+who shows the qualities of his forefathers, proves the origin of the
+personal qualities of that human being as little as the fact that man is
+wet because he has fallen into the water, proves something regarding his
+inner nature. And it may further be said that if the most celebrated name
+stands at the end of a line of family descent, it shows that the bearer of
+that name needed that particular ancestry to build the body necessary for
+the expression of his whole personality. But it is no proof that his
+actual personal qualities were transmitted to him: such a statement is, on
+the contrary, opposed to sound logic. If personal gifts were inherited,
+they would be found at the beginning of a line of descent,(7) and starting
+from that point be transmitted to the descendants. As, however, they stand
+at the end, it is evident that they are _not_ transmitted.
+
+Now it is not to be denied that those who speak of a spiritual causality
+in life have contributed no less to bringing about confusion of thought.
+Far too much generalizing and vague discussion comes from this quarter. To
+say that a man's personality is a combination of inherited characteristics
+may certainly be compared with the assertion that the metal parts of a
+watch have fitted themselves together. It must also be admitted that, with
+regard to many assertions about a spiritual world, it is as though some
+one said that the metal parts of a watch cannot put themselves together in
+such a way as to enable the hands to move forward; some intelligence must
+therefore be present to effect this forward movement. In face of such an
+assertion, _he_ certainly builds on a far better foundation who says: "Oh!
+I care nothing for your 'mystical' beings who move the hands forward. What
+I want to know is the mechanical construction by means of which the
+forward movement of the hands is achieved." It is by no means a question
+of merely knowing that behind a mechanism, a watch for instance, there is
+an intelligence (the watchmaker); it can only be of importance to know the
+ideas in the watchmaker's mind which preceded the construction of the
+watch. These thoughts may be rediscovered in the mechanism.
+
+Mere dreaming and imagining about the supersensual only result in
+confusion, for they are not calculated to satisfy opponents. The latter
+are right in saying that such general allusions to super-physical beings
+are not at all conducive to an understanding of facts. Of course, such
+opponents might also say the same of the _exact_ statements of occult
+science. But, in that case, it may be pointed out that the effects of
+hidden spiritual causes are seen in manifested life. Let us assume for the
+moment that what occult science asserts, proven by observation, is
+correct:--that a man has gone through a time of purification after death,
+and that during this period he has experienced in his soul how a certain
+deed, performed by him in a former life, was a hindrance to his
+progressive evolution. While he was undergoing this experience, the
+impulse arose in him to make amends for that deed. He brings this impulse
+with him into a new life and its presence produces a tendency in his
+nature which draws him into conditions rendering the amendment
+possible.--Taking into consideration a number of such impulses, we have the
+cause for a man's being born into an environment corresponding to his
+destiny.
+
+We may deal in the same way with another assumption. Let us again accept
+as correct the assertion of occult science that the fruits of a past life
+are incorporated in man's spiritual germ, and that the spirit-land in
+which man finds himself, between death and a new life, is the region in
+which these fruits ripen, and are transformed into talents and
+capabilities which will appear in a new life and will form the personality
+so that it appears as the effect of what was gained in a former life. It
+will become evident to any one who accepts these hypotheses and, bearing
+them in mind, surveys life impartially, that while, by their means, all
+material facts may be appreciated in their full truth and significance, at
+the same time everything becomes intelligible which, if only material
+facts were relied upon, must forever remain incomprehensible to one whose
+attention is turned toward the spiritual world. And more important still,
+that illogical reasoning of the kind indicated above will disappear,
+namely,--that because the most distinguished name in a line of descent
+stands at the end of it, its bearer must have inherited his gifts. Life
+becomes logically comprehensible through the supersensual facts
+ascertained by occult science.
+
+Yet another weighty objection may be raised by the conscientious seeker
+after truth who desires to find his way to facts and has no experience of
+his own in the supersensual world. It may be urged that it is inadmissible
+to accept the existence of facts, of any kind, simply because by means of
+them something may be explained which is otherwise unintelligible. Such an
+objection is meaningless to one who knows the corresponding facts from
+supersensual experience, and in later chapters of this book the path will
+be indicated that may be followed in order to gain knowledge not only of
+the spiritual facts herein described, but also of the law of spiritual
+causation as a personal experience. Any one, however, who is not willing
+to enter upon this path may find the above objection important; and what
+can be said against it is also of value to one who is resolved to follow
+the path indicated. For if it is received in the right spirit, it is the
+very best preliminary step that can be taken on this path. It is perfectly
+true that one ought not to accept a statement about which one is otherwise
+ignorant merely because, by means of it, something otherwise inexplicable
+can be explained, but in the case of alleged spiritual facts the matter is
+different. If such statements are accepted, the intellectual consequence
+is not only that, by their means, life becomes intelligible, but that
+through admitting these hypotheses into the thought-world, experiences of
+quite a new kind are induced.
+
+Take the following case. Something befalls a man which causes him
+extremely painful sensations. He may meet the situation in one of two
+ways. He may submit to the occurrence as something affecting him
+painfully, and abandon himself to the painful sensation, even becoming
+absorbed in his grief; or he may meet it in another way. He may say: "It
+is really I myself who in a former life set the force in motion which has
+brought me into contact with this thing. I have really brought it on
+myself." He may then awaken in himself all the feelings which such a
+thought brings in its train. It goes without saying that the thought must
+be entertained with perfect seriousness, and with the utmost possible
+force, if it is to have such consequences in the life of sensation and
+feeling. One who succeeds in this will meet with an experience which may
+be best illustrated by a comparison. Let us suppose that two men have each
+a stick of sealing wax in his hand. One begins reflecting upon its inner
+nature. These reflections may perhaps be very wise, but if the "inner
+nature" did not show itself in any way, some one might easily retort:
+"That is all imagination." The other, however, rubs the sealing wax with a
+woolen rag, and then shows that it attracts small particles. There is an
+important difference between the thoughts which have passed through the
+first man's head and his reflections, and those of the second. The
+thoughts of the first man had no actual result; those of the second have
+called out a hidden force, consequently something real.
+
+The same thing happens with regard to the thoughts of a man in whose mind
+the idea arises that in a former life he has set going within himself the
+force which causes him to experience a certain event. The mere conception
+of this stirs up strength within him which enables him to face the event
+in quite a different manner from that in which he would have met it
+without entertaining such an idea. It dawns upon him that an event which
+he would otherwise have looked upon as an accident was really a necessity
+and he will immediately see that he had the right thought, because this
+thought had the power to reveal the facts to him. If such inner processes
+are repeated they will grow into a source of inner power and thus prove
+their truth by their fruitfulness; and little by little, this truth is
+found to be powerfully effective. Such processes have a salutary effect on
+body, soul, and spirit,--nay, they help life forward in every way. Man
+becomes aware that in this manner he takes the right position with regard
+to life's continuity; whereas, by taking into consideration only the one
+life between birth and death, he is the victim of a delusion.
+
+Such an entirely inner proof of spiritual causation can of course be
+acquired only by each one for himself, in his own inner life. But it is in
+every one's power to have it. Those who have not acquired it certainly
+cannot judge of its convincing force; but those who have acquired it can
+scarcely entertain any further doubt in the matter. And there is no reason
+for surprise that this should be so. It is only natural that what is so
+wholly bound up with the constitution of man's inmost being and
+personality can be adequately proven only by inner experience. On the
+other hand, it cannot be alleged that because such a matter corresponds to
+inner experience it must therefore be settled by every one for himself,
+and that it is no subject for occult science. It is certain that every one
+must undergo the experience for himself, just as each must see for himself
+the proof of a mathematical problem. But the path by which such an
+experience may be gained is open to all, just as the method of proving a
+mathematical problem is available to every one.
+
+It ought not to be denied--apart from clairvoyant observation of
+course--that by means of the force producing power of the corresponding
+thoughts, the just cited proof is the only one which stands firm before
+all unprejudiced logic. All other considerations are no doubt very
+important, but in all of them there will be something on which an opponent
+might seize as a point of attack. Surely one who has acquired a fairly
+impartial way of looking at things will find something in the possibility
+and actual fact of man's education, which has the power of logical proof
+that a spiritual being is struggling for existence within the sheath of
+the body. He will compare animals with man and say to himself that at the
+birth of the former there appears certain definite qualities and
+capacities as something, decisive in itself, which plainly shows how it
+has been designed by heredity and how it will unfold itself in the outer
+world. We see how a young chicken carries out life's functions in the
+appointed way from its birth; but by means of education something comes
+into touch with man's inner life which is independent of any connection
+with his heredity, and he may be in a position to assimilate the effects
+of such external influences. The educator knows that such influences are
+met by forces coming from man's inner nature. If this is not the case, all
+instruction and training are meaningless. The unprejudiced educator finds
+the boundary line between inherited talents and those inner forces of the
+man himself which shine through them and originate in former lives, to be
+very sharply marked. It is true, we cannot bring forward such weighty
+proofs for things of this kind as we can for certain physical facts, by
+means of scales; but then these are just the intimate things of life, and
+one who has the power to appreciate such impalpable proofs will find them
+convincing--even more convincing than palpable reality.
+
+That animals may be trained, and thus, to a certain extent, acquire
+qualities and capacities by education, is no objection to one who is able
+to see reality, for apart from the fact that transitional stages are met
+with all over the world, the results of training an animal by no means
+fade away with its individual existence, as is the case with a man. What
+is more, the fact has been emphasized that faculties acquired by domestic
+animals through intercourse with man are transmitted, that is to say,
+continue in the species, not in the individual. Darwin describes how dogs
+fetch and carry without having been taught to do so, or without having
+seen it done. Who would make such an assertion with regard to human
+education?
+
+Now there are thinkers whose observations have led them beyond the opinion
+that a man is built by purely inherited forces from without. They rise to
+the thought that a spiritual being, an individuality, exists before life
+in the body, and fashions it; but many of them find it impossible to
+conceive that there are repeated earthly lives, and that the fruits of
+former lives are moulding forces during the intermediate state between two
+lives. Let us take one instance from among the ranks of these thinkers.
+Immanuel Hermann Fichte, son of the great Fichte, in his _Anthropology_
+(p. 528) gives the observations which led him to the following conclusion:
+
+"Parents are _not_ generators in the full sense of the word. They supply
+organic substance, and not alone this, but also that intermediate element
+of mental and sense nature which appears in temperament, colouring of
+character, definite tendencies, and so on, the common source of which
+proves to be 'imagination' in the wider sense indicated by us. In all
+these elements of personality, the mingling and particular combination of
+the souls of the parents is unmistakable; it is therefore a perfectly
+well-grounded assertion that this combination is simply the result of
+procreation, even if we regard procreation, as we must do, as really a
+soul-process. But the real ultimate centre of the personality is just what
+is lacking here; for a deeper and more searching observation reveals the
+fact that even those peculiarities of disposition are but a covering and
+an instrument for the containing of the individual's really spiritual and
+ideal capabilities, and are qualified to aid these in their development or
+to hinder them, but in no wise able to originate them." It is further
+stated in the same work (p. 532): "Every individual pre-exists as regards
+the fundamental form of his spirit, for no individual, from a spiritual
+point of view, resembles another, just as no species of animal resembles
+another species."
+
+These thoughts reach only far enough to allow a spiritual being to come
+into the human body; but as the forces shaping such a being are not
+derived from causes existing in former lives, it would be necessary that,
+each time a fresh personality appears, a spiritual being should come forth
+from a Divine First Cause. With this hypothesis there would be no
+possibility of explaining the relationship which certainly exists between
+the potentialities struggling out of man's innermost being, and that which
+is forcing its way thither from his external earthly environment during
+life. Man's innermost being, issuing in the case of each single person
+from a Divine First Cause, would find what confronts him in earthly life
+quite strange and foreign. Only then would this not be the case--as, in
+fact, it is not--if there had already been a connection between the inner
+man and the outer world, and if the inner man were not living in it for
+the first time.
+
+The unprejudiced educator may undoubtedly observe clearly that he
+impresses the consciousness of his pupil with something taken from life's
+experiences which in itself is foreign to his merely inherited qualities,
+but which, however, appears to him as if the work out of which these
+experiences arise, had been done by him in the past. Only repeated lives
+on earth, in conjunction with the facts set forth by occult science as
+taking place in spiritual regions between two earthly lives,--only this
+view can afford a satisfactory explanation of present human life looked at
+from every side. I say expressly "present" human life, for occult
+investigation shows that the cycle of earthly life certainly had a
+beginning, and at that time man's spiritual being, which later entered a
+bodily frame, existed under different conditions. In the following chapter
+we shall go back to this primeval condition of human existence. When it
+has been shown, from the reports of occult science how human beings
+received their present form in connection with the evolution of the earth,
+it will also be possible to indicate more precisely how the spiritual germ
+of man's being descends from superphysical worlds into a bodily form, and
+how the spiritual law of causation, or "human destiny," is developed.
+
+
+
+
+
+CHAPTER IV. THE EVOLUTION OF THE WORLD AND MAN
+
+
+From the foregoing observations it will be seen that man's being is built
+up of four principles: the physical body, the etheric body, the astral
+body, and the vehicle of the ego. The ego works within the three other
+principles, and transforms them. By means of this transformation, are
+formed on a lower level, the sentient-soul, the rational- or
+intellectual-soul, and the consciousness-soul: on a higher level of human
+existence, are formed the Spirit-Self, the Life-Spirit, and Spirit-Man.
+The relations existing between these human principles and the whole
+universe are of a most varied character and their evolution is related to
+that of the universe. By studying this evolution an insight is obtained
+into the deeper mysteries of man's being.
+
+It is clear that human life is related in the most varied ways to the
+environment or dwelling place in which it evolves. Physical science,
+through the facts presented to it, has already been driven to the opinion
+that the earth itself, man's dwelling place in the broadest sense of the
+word, has undergone evolution. Science points to former conditions of the
+earth when man, in his present form, did not yet exist on our planet and
+it shows how man has slowly and gradually evolved to his present condition
+from primitive states of civilization. Physical science, therefore, comes
+also to the conclusion that there is a connection between man's evolution
+and that of the heavenly body on which he lives--the earth.
+
+Occult science traces this connection by means of a knowledge which
+obtains its data from observation quickened by spiritual organs of
+perception. It traces man backwards in his course of development, and the
+fact becomes evident to occult science that the real inner spiritual being
+of man has progressed through a series of lives on this earth. Occult
+research arrives in this way at an epoch far back in the remote past, when
+for the first time that inner being of man made its entry into "external
+life" as we understand it. It was in this first earthly incarnation that
+the ego began to function in the three bodies--the astral body, the etheric
+or vital body, and the physical body; and it then carried over the results
+of that activity into its next life.
+
+If in our investigation we proceed backwards, in the manner indicated, as
+far as that epoch, we discover that the ego finds an earth condition in
+which the three bodies, physical, etheric, and astral, are already
+developed and in which they bear a certain relation to each other. The ego
+is, for the first time, united with the being composed of these three
+bodies; and henceforth takes part in the further evolution of the three
+bodies. Hitherto, up to the stage at which that ego came in touch with
+them, they had evolved without a human ego.
+
+Occult science must now go back still farther in its researches if it is
+to answer the questions, "How did the three bodies reach that stage of
+evolution at which they were able to receive an ego within them?" and "How
+did that ego itself come into being and acquire the capacity for working
+within these bodies?"
+
+It is possible to answer these questions only when the gradual development
+of the earth-planet itself is studied from the occult point of view. By
+such investigation we arrive at a beginning of the earth-planet. That
+method of examination which is based only on the facts of the physical
+senses cannot arrive at conclusions concerning the beginning of the earth.
+A certain point of view which avails itself of such conclusions arrives at
+the result that everything material on the earth was formed out of a
+primeval essence, or vapour. It is not the purpose of this work to enter
+more fully into such conceptions of our planet's origin; for in occult
+science the important matter is not merely to inquire into the material
+processes of the earth's evolution, but first and foremost to discover the
+spiritual causes lying behind what is material.
+
+If we see before us a man raising his hand, we may consider his action in
+two different ways: we may examine the mechanism of the arm and the rest
+of the organism, in order to describe the process as it takes place from
+the purely physical standpoint, or we may direct the spiritual vision to
+what takes place in the man's soul and there discover what constitutes the
+inner motive for raising the hand. In this way an investigator, trained in
+occult research, sees spiritual processes behind all the events of the
+physical sense-world. In his eyes all transformations of the material part
+of the earth-planet are manifestations of spiritual forces lying behind
+what is material.
+
+But if occult observation of this kind goes farther and farther back in
+the life of the earth it comes to that point in evolution at which
+material things first came into being. The material element is evolved out
+of the spiritual. Up to this point the spiritual element was the only one
+existing. By occult investigation the spiritual element is perceived, and
+the observer can see how it becomes partly condensed, as it were, into
+matter. We have before us a process which is taking place--on a higher
+level--much as though we were observing a lump of ice being formed by
+artificial means in a vessel of water. Just as we see the ice being
+condensed out of what was previously only water, so may we, by means of
+occult observation, watch the condensation of what was previously entirely
+spiritual, so to speak, into material things, processes, and beings. In
+this way the physical earth-planet was evolved out of a cosmic spiritual
+essence; and everything that is combined materially with the earth-planet
+has been condensed out of what was previously united with it spiritually.
+We must not, however, think that _everything_ spiritual was at any one
+time changed into material form; but, in the latter we have before us
+merely the transformed portions of what was originally spiritual. Thus,
+even during the period of material evolution, it is always Spirit that is
+really the guiding and ruling principle.
+
+It is obvious that the mode of thought which restricts itself to the
+processes of physical sense--and to what reason is able to infer from
+them--is incapable of expressing an opinion about the spiritual element of
+which we are speaking. Let us assume that a being might exist to whose
+senses ice would be perceptible, but not the finer condition of water,
+from which ice is detached by refrigeration. For such a being, water would
+be non-existent, and could become visible only when parts of it had been
+transformed into ice. In the same way, the spiritual element behind
+earthly processes remains hidden from one who only admits the existence of
+what is perceptible to his physical senses. And if, from the physical
+facts which he now perceives, he draws correct conclusions about earlier
+conditions of the earth-planet, he can penetrate only as far as that point
+in evolution at which the previous spiritual element was partially
+condensed into material substance. Such a method of observation no more
+discovers the spirit previously existing, than it perceives the spirit
+which even now rules unseen behind the world of matter.
+
+Not until we come to the last chapters of this work can we deal with those
+methods by which man acquires the faculty of looking back, by means of
+occult perception, upon those earlier conditions of the earth which are
+now under discussion. For the present we shall merely intimate that the
+facts concerning the primeval past have not passed beyond the reach of
+occult research. If a being comes into corporeal existence his material
+part perishes after physical death. But the spiritual forces, which from
+out their own depth gave existence to the body, do not "disappear in this
+way." They leave their traces, their exact images behind them impressed
+upon the spiritual ground-work of the world. Any one who is able to raise
+his perceptive faculty through the visible to the invisible world, attains
+at length a level on which he may see before him what may be compared to a
+vast spiritual panorama, in which are recorded all the past events of the
+world's history. These imperishable traces of everything immaterial are
+called in occult science the "Akashic Records."
+
+Here it must once more be repeated that investigations of the
+supersensible realms of existence can be carried on only with the aid of
+spiritual perception, and consequently can be instituted in the sphere now
+under consideration, only by reading the Akashic Records above-mentioned.
+Nevertheless, what was said earlier in this book in a similar instance
+holds good here. Supersensible facts are only to be investigated by
+supersensible perceptions; but once investigated and communicated by
+occult science, they may be grasped by the ordinary powers of thought, if
+these are honestly exercised without bias. In the following pages the
+various conditions of the earth's evolution, as given by occult science,
+will be detailed. The transformation of our planet will be traced down to
+the conditions of life in which we now find it. Any one who surveys what
+comes before him at the present time merely through the evidence of his
+senses, and then lends an ear to what occult science has to say on the
+subject, namely:--how that which now lies before him has been evolved from
+a far distant past,--will be able, if his thought is genuinely unbiased, to
+say to himself: "In the first place, what occult science reports is quite
+logical; in the second place, I can, if I assume the reports of occult
+investigation to be correct, understand how things have become as they now
+appear." By "logical" is not meant, in this connection, of course, that
+errors might not be made from a logical standpoint in some description
+given by occult research. We are here speaking of "logic" as it is
+understood in the ordinary life of the physical world. Just as a logical
+demonstration is accepted there as it is in physical research, even though
+a single investigator, in a certain domain of facts, may make illogical
+statements, so is it also with regard to occult science. It may even
+happen that an investigator who possesses the power of vision in
+supersensible spheres may make mistakes in a logical presentment of them,
+and may be corrected by another who has no supersensible perception, but
+has, none the less, a capacity for sound thinking. In reality, nothing of
+any weight can be said against the logical deductions of occult science.
+And it ought to be unnecessary to insist that nothing can be adduced, on
+purely logical grounds, against the facts themselves. In the domain of the
+physical world it can never be proved by logic, but only by ocular
+demonstration, whether or no there is such an animal as a whale;
+similarly, supersensible facts can be known only through occult
+perception.
+
+But it cannot be sufficiently emphasized that an obligation is laid upon
+the explorer of supersensible regions, before he determines to approach
+the invisible worlds with his own power of perception, to acquire first of
+all the aforementioned logical faculty, and this is none the less
+essential if he recognizes that the world, manifest to his senses, will
+become comprehensible if he accepts the communications of occult science
+as correct. All experiences in the supersensible world are nothing but an
+uncertain--nay, a dangerous--groping in the dark if we despise the method of
+preparation which has been described. Therefore in this book the facts
+concerning the supersensible processes of the earth's evolution will first
+be given, before the path leading to the attainment of supersensible
+knowledge is dealt with.
+
+We have also, it is true, to take into account that the man who, by sheer
+thinking, comes to accept what supersensible research has to impart, is by
+no means in the same position as one who listens to the account of a
+physical occurrence which he is unable to see. For thinking is in itself a
+supersensible activity. Materialistic thinking cannot of itself lead to
+supersensible phenomena. But if thought is directed to supersensible
+matters through the accounts given of them by occult science, it grows by
+its own activity into the supersensible world. What is more, one of the
+very best ways of acquiring supersensible perception is to grow into the
+higher worlds by meditation upon what has been communicated by occult
+science. For such a mode of entry insures great clearness of perception.
+For this reason such thinking is regarded by a certain school of occult
+investigation as a most valuable first step to take in occult training.
+
+It will be readily understood that it is impossible to mention in this
+book all the details of the earth's evolution, as it has been spiritually
+perceived by occultists, in order to illustrate the way in which the
+supersensible world is reflected in the manifested. Nor was this what was
+intended when it was said that the unseen may everywhere be demonstrated
+by its manifest effects. It was meant rather that everything that man
+encounters may, step by step, become clear and comprehensible if he brings
+manifested events under the illumination of occult science. Only in a few
+characteristic instances will reference be made in the following pages to
+confirmations of the invisible by the manifest, in order to show how this
+may be done everywhere in the course of practical life, if desired.
+
+                  -------------------------------------
+
+Pursuing the evolution of the earth backward according to the above method
+of scientific spiritual investigations we arrive at a spiritual condition
+of our planet. But if we go farther back along this path of research we
+find that everything spiritual had previously passed through a kind of
+physical incarnation. Thus we come upon a bygone physical planetary
+condition, which was afterwards spiritualized, and subsequently
+transformed into our earth by repeated materialization. Our earth is
+therefore presented to us as the reincarnation of a very ancient planet.
+But occult science can go back still farther; and it then finds the whole
+process twice repeated. Thus, our earth has passed through three previous
+planetary conditions separated by intermediate spiritual conditions of
+rest. The physical substance, however, proves to be finer and finer the
+farther back we follow the incarnations.
+
+Now man, in the form in which he is at present evolving, makes his first
+appearance upon the fourth of the planetary incarnations which have been
+described, the Earth proper. And the essential characteristic of his form
+is that it is composed of four principles, the physical, etheric, and
+astral bodies and the ego. But that form could not have appeared if it had
+not been prepared by the preceding events of evolution. The method of
+preparation was that, in the earlier planetary incarnation, beings were
+evolved who already had three of the present four principles of man: the
+physical, etheric, and astral bodies. These beings who, in a certain
+sense, may be called man's ancestors, had as yet no ego, but they
+developed the three other principles and their mutual relationship to such
+a point that they became sufficiently mature to receive an ego. Thus man's
+ancestor attained to a certain degree of maturity of his three principles
+during the earlier planetary incarnation. This condition became
+spiritualized; and out of it a new planetary condition was formed in which
+man's matured ancestors were contained, as it were, in embryo. Because the
+whole planet had passed through a process of spiritualization and had
+appeared in a new form, it offered those embryos, with their physical,
+etheric, and astral bodies, which were contained therein, not only the
+opportunity of again evolving up to the level on which they had previously
+stood, but the further possibility, after having arrived at that level, of
+reaching out beyond themselves through receiving the ego.
+
+The evolution of the Earth divides itself, therefore, into two parts.
+During the first period the Earth itself appears as a reincarnation of the
+previous planetary state. But that recurring state is a higher one than
+that of the previous incarnation, in consequence of the intervening period
+of spiritualization. And the Earth contains within itself the germs of
+man's ancestors belonging to the earlier planet. These were first
+developed up to the level they had previously reached. The attainment of
+this level marks the end of the first period. But now, owing to its own
+higher stage of evolution, the Earth is able to carry the germs still
+higher, that is, to qualify them for receiving the ego. The second period
+of the Earth's evolution is that of the development of the ego in the
+physical, etheric, and astral bodies.
+
+In the same way that man had been thus carried a stage farther by the
+evolution of the Earth, so also had this been the case during the earlier
+planetary incarnations. For man had in some measure existed as early as
+the first of these. Light is therefore thrown on the present constitution
+of man if his evolution is followed back to the far-remote past of the
+first of the planetary incarnations mentioned above.
+
+In occult science the first of these is called _Saturn_; the second is
+termed _Sun_; the third, _Moon_; and the fourth is the _Earth_. It must be
+distinctly understood that these occult terms are not to be in any way
+associated with the names used to designate the members of the present
+solar system.(8) In occult science Saturn, Sun, and Moon are merely names
+for bygone forms of evolution through which the Earth has passed. In the
+course of the following account it will be shown what relation these
+worlds of remote antiquity bear to the celestial bodies composing the
+present solar system.
+
+The relationship of the four planetary incarnations previously mentioned,
+can here be only briefly sketched; for the events, the beings and their
+destiny on Saturn, Sun and Moon were in truth, just as varied as they are
+on the Earth itself. Therefore only a few characteristics of these
+conditions can be chosen to illustrate just how these earth conditions
+have evolved out of earlier ones. In this connection, one should bear in
+mind that the further back we go the more dissimilar to the present ones
+do these conditions become. And yet they can only be described by making
+use of ideas borrowed from existing conditions of the earth. If, for
+instance, light, heat, etc., are mentioned in connection with these
+earlier conditions, it must not be overlooked that they are not exactly
+the same as that which we now term light and heat. And yet such
+terminology is accurate, for the clairvoyant observer of earlier stages of
+evolution perceives something that has developed into the light and heat
+of the present time. And one who follows the descriptions thus given by
+occult science will, from the inner relation of these things, easily be
+able to form such perceptions as correspond to those events which have
+taken place in a primeval past.
+
+Of course there will be considerable difficulty in treating of those
+planetary conditions which preceded the Moon incarnation. For during the
+latter, conditions prevailed which bore, at least to a degree, some
+resemblance still to earthly conditions. When one attempts to describe
+these conditions one finds that such resemblances to the present time form
+a certain basis on which may be expressed in clear concepts the
+observations made through clairvoyance. It is quite different when the
+Saturn and Sun evolutions are to be described. In that case, what lies
+before clairvoyant observation is utterly different from the objects and
+beings now belonging to the sphere of human life. And this difference
+makes it exceedingly difficult to bring the corresponding facts of
+primeval times within the scope of clairvoyant consciousness at all.
+
+Since however the present constitution of man cannot be understood without
+going back to the Saturn state, the description therefore must be given.
+And surely no one will misunderstand such a description who keeps in view
+the existence of the difficulty, and the fact that owing to it much that
+is said must be in the nature of a suggestion or hint of the facts in
+question, rather than an exact description of them.
+
+                  -------------------------------------
+
+The physical body is the oldest of the present four principles of man's
+being. It is also the one, which, in its way, has attained the greatest
+perfection. Occult research shows that this part of man already existed
+during the Saturn evolution. It will be shown in the following account
+that the form taken by the physical body on Saturn was, of course,
+something quite different from the present physical body of man. The
+earthly physical human body, from its nature, can only exist by being in
+connection with the etheric and astral bodies and the ego, in the manner
+described earlier in this book. Such a condition did not as yet exist on
+Saturn. The physical body was then passing through the first stage of its
+evolution, without having a human etheric body, an astral body, or an ego
+incorporated in it.
+
+During the Saturn evolution it was growing ripe for the reception of an
+etheric body. For that purpose Saturn had eventually to pass into a
+spiritual condition, and then to be reincarnated as the Sun. During the
+Sun incarnation the physical body developed again to the stage it had
+reached on Saturn as from a germ brought over and only then could it be
+inter-penetrated by an etheric body. By means of this incorporation of an
+etheric body, a change took place in the nature of the physical body; it
+was raised to a second stage of perfection. A similar thing took place
+during the Moon evolution. Man's ancestor, as he had developed himself
+when passing from the Sun to the Moon, incorporated in himself the astral
+body. As a result, the physical body was changed for the second time, and
+thus raised to its third stage of perfection; at the same time the etheric
+body was likewise changed, and passed to its second stage of perfection.
+On the earth the ego was incorporated in man's ancestor, now composed of
+the physical, etheric, and astral bodies. Thereby the physical body
+reached its fourth stage of perfection, the etheric body its third, and
+the astral body its second stage; the ego is only now at the first stage
+of its existence.
+
+If we give ourselves up to an unprejudiced examination of man's nature,
+there will be no difficulty in acquiring a correct idea of these different
+stages of perfection of his separate principles. For this purpose we have
+merely to compare the physical with the astral body. It is true, the
+astral body, as a psychic principle, stands on a higher level of evolution
+than the physical body. And in future ages, when the former has been
+perfected, it will be of very much more consequence to man's complete
+being than the present physical body. Yet, in its own way, the latter has
+reached a certain high degree of perfection. Consider the marvelous wisdom
+with which the structure of the heart is planned, the amazing structure of
+the brain--nay, even of part of a single bone, such as the upper end of the
+thigh bone. In the end of this bone we find a net-work or scaffolding,
+wonderfully constructed and composed of delicate spicules and lamellae. The
+whole is so arranged that with the least expenditure of material the most
+effective action on the joint-surfaces is obtained--hence the most
+efficient distribution of friction and a proper freedom of movement. Thus
+wise arrangements are found in the parts of the physical body. And if we
+go on to observe the harmonious co-operation of the part with the whole,
+we shall find that it is certainly true that this principle of man's being
+is perfect and it does not affect the question that in certain parts
+something apparently useless appears, or that disturbances of structure or
+functions may take place. It will even be found that such disturbances are
+in a way only the necessary shadows of the wisdom-filled light which is
+poured out over the whole physical organism.
+
+Now compare with this the astral body as the medium or vehicle of pleasure
+and pain, desires and passions. What uncertainty rules in it with regard
+to pleasure and pain; how the desires and passions, of which it is the
+scene, run counter to the higher goal of man; how senseless they often
+are. The astral body is only now on its way to attain the harmony and
+inner poise already possessed by the physical body. Similarly it might be
+shown that the etheric body is certainly more perfect in its own way than
+the astral but less perfect than the physical body. And it will equally
+result from a corresponding study of the ego that this, the real kernel of
+man's being, is now only at the beginning of its evolution. For how much
+has already been accomplished of its mission, that of transforming the
+other principles of man's being in order that they may become a revelation
+of the ego's own nature?
+
+The result of an outer examination of this kind is intensified for the
+occult student by something else. It might be pointed out that the
+physical body is attacked by diseases. Now occult science is in a position
+to show that a large proportion of all diseases owe their origin to the
+fact that the perverse actions and mistakes of the astral body are
+transmitted to the etheric body, and indirectly through the etheric,
+destroy the perfect harmony of the physical body. The deeper connection,
+which can here be only hinted at, and the true cause of many of the
+conditions of disease, elude that kind of scientific observation which
+confines itself solely to the facts obtained by means of the physical
+senses. The connection in most cases comes about in such a way that an
+injury to the astral body does not cause manifestations of disease in the
+physical body in the same incarnation in which the injury takes place, but
+in a later one. Hence the laws now under consideration have a meaning only
+for one who is able to admit that human earth-life is repeated again and
+again. But even if deeper knowledge of this kind is rejected, ordinary
+observation of life makes it plain that human beings indulge in far too
+many pleasures and desires which undermine the harmony of the physical
+body. And the seat of pleasure, desire, passion, is not in the physical
+but in the astral body. The latter is still so imperfect, in many
+respects, that it is able to destroy the harmony of the physical body.
+
+It should also be mentioned here that such explanations as these are by no
+means intended as proofs of the assertions of occult science about the
+evolution of the four principles of man's being. The proofs are drawn from
+spiritual research, which shows that the physical body has behind it a
+transformation, enacted four times, into higher degrees of perfection, and
+that man's other principles have been perfected to a lesser degree, as has
+been described. It is desired merely to indicate here that these
+communications made by spiritual research relate to facts which are
+visible in their effects even to ordinary observation, in the degrees of
+perfection reached by the physical body, etheric body, and so forth.
+
+                  -------------------------------------
+
+If we wish to draw an approximately true picture of the conditions
+prevailing during the Saturn evolution, we must take into account the fact
+that while it lasted, there were virtually, as yet, none of the things and
+creatures existing which now belong to the earth and are included in the
+mineral, vegetable, and animal kingdoms. The beings of these three
+kingdoms were formed during later periods of evolution. Of all the earthly
+beings physically perceptible today, man alone existed at that time and of
+him only the physical body existed as described. But there are at present
+belonging to the earth not only the denizens of the mineral, vegetable,
+animal and human kingdoms, but other beings as well, not manifesting in a
+physical embodiment. Such entities were also present during the Saturn
+evolution, and their activity on the Saturn scene of action brought about
+the subsequent evolution of man.
+
+If the organs of spiritual perception are directed, not to the beginning
+and end, but to the middle period of evolution of this Saturn incarnation,
+we find there a condition which consists principally of heat. Nothing is
+to be found composed of gaseous, fluid, or even solid constituents. All
+these states appear only in later incarnations. Let us assume that a human
+being, with the present organs of sense, were to approach the Saturn
+condition as a spectator. None of the sense-impressions possible to him
+would confront him there except the feeling of warmth, or heat. Suppose
+such a being approached this Saturn; he would only sense, upon entering
+the space occupied by it, that it was in a different degree of heat from
+the rest of surrounding space. But he would not find that portion of space
+by any means equally warm throughout, for warmer and colder parts would
+alternate in the most complicated manner. Radiating heat would be felt
+along certain lines. And not only straight lines, but regular figures
+would be formed by the variation in heat. Something like a cosmic being,
+organically constructed in itself would be discerned, appearing in
+changing conditions, and consisting only of heat.
+
+It is difficult for a man of the present day to form an idea of anything
+consisting only of heat, for he is not accustomed to think of heat as
+something self-existent, but as a perceptible quality of warm or cold
+gaseous, liquid, or solid bodies. To one who has adopted the physical
+conceptions of our time it will seem particularly absurd to speak of heat
+in the foregoing manner. He will, perhaps, say: "There are solid, liquid,
+and gaseous bodies; but heat only denotes a condition assumed by one of
+these three bodily forms. If the smallest particles of gas are in motion,
+the movement will be felt by heat. Where there is no gas, there can be no
+movement, consequently no heat."
+
+To an occult investigator the fact appears differently. To him heat is
+something of which he speaks in the same sense as he speaks of gases, of
+liquids, or of solid bodies. To him it is simply a still finer substance
+than gas. And gas to him is nothing but condensed heat, in the same sense
+that liquid is condensed vapour, or a solid body condensed liquid. Thus
+the occultist speaks of heat bodies just as he does of bodies formed of
+gas and vapour.
+
+If we are to follow the spiritual investigator into this region, it is
+however necessary to admit that there is such a thing as psychic
+perception. In the world, as it presents itself to the physical senses,
+heat appears entirely as a condition of solid, liquid, or gaseous bodies;
+but that condition is merely the outward appearance of heat, or the effect
+of it. Physicists speak only of this effect of heat, not of its inner
+nature. Just let us try then to leave entirely out of consideration any
+effect of heat received through external bodies, and to realize merely the
+inner experience which comes from saying the words: "I feel warm," "I feel
+cold." That inner experience is the only thing capable of giving an idea
+of what Saturn was during its period of evolution described above. It
+would have been possible to pass right through the portion of space it
+occupied; no gas would have been there to exercise pressure, no solid or
+liquid body from which light-impressions could have come; but at every
+point of space occupied, one would have felt inwardly, without any
+external impression: "Here there is such and such a degree of heat."
+
+In a cosmic body of this character there are no conditions for the animal,
+vegetable, and mineral organisms of to-day.(9) The beings whose sphere of
+action was this Saturn, were at quite a different stage of evolution from
+that of the present inhabitants of the earth who are perceptible to the
+senses. In the first place there were beings there who had no physical
+body like that of contemporary man. We must also guard against thinking of
+man's present physical embodiment, when mention is made of a "physical
+body" in this connection. We should instead carefully distinguish between
+the physical and the mineral body. A physical body is one governed by the
+physical laws which are now observable in the mineral kingdom. Now man's
+present physical body is not only ruled by those physical laws, but is
+also permeated with mineral matter. There can be no question as yet on
+Saturn of a physical-mineral body of this kind. There is only a physical
+bodily form, governed by physical laws; but these laws are manifested only
+through the agency of heat.
+
+Therefore the physical body is a fine, subtle, ethereal heat body; and the
+whole of Saturn consists of such heat bodies. They are the beginnings of
+the present physical-mineral human body. The latter has been formed out of
+the former, because there have become incorporated with the original body
+the more recently formed gaseous, liquid, and solid substances.
+
+Among the beings of which we are now speaking, who, besides man, were
+inhabitants of Saturn, there were, for instance, some which did not need a
+physical body at all. The lowest principle of their nature was an etheric
+or vital body. On the other hand, they had one principle higher than the
+human principles. Man's highest principle is the Spirit-Man (Atma); these
+beings have one still higher. And between the etheric body and the
+Spirit-Man they have all the principles described in this treatise which
+are also found in man: the astral body, ego, Spirit-Self, and Life-Spirit.
+Just as our earth is surrounded by an atmosphere, so too was Saturn; only
+in this case the "atmosphere" was of a spiritual nature. It really
+consisted of the beings just named and some others. Now there was constant
+reciprocal action between the heat bodies of Saturn and the beings we have
+described. The latter projected the principles of their being down into
+the physical heat bodies of Saturn. And while there was no life in those
+heat bodies themselves, the life of their neighbours was expressed in
+them. They might be compared to mirrors; only there were reflected in
+them, not the images of the living beings mentioned above, but their
+conditions of life. Therefore, although nothing living could have been
+discovered in Saturn itself, yet it had a vivifying effect on its
+environment in celestial space, because it reflected back into space, like
+an echo, the life which had been sent down into it. The whole of Saturn
+appeared as a mirror of celestial life. The very high beings, whose life
+was reflected by Saturn, are called in occult science "Lords of
+Wisdom."(10) Their activity on Saturn was not just beginning in the middle
+period of that evolution, which has been described; in a certain way it
+had even then already ceased. Before they could be in a position to
+rejoice in the reflection of their own life from Saturn's heat bodies they
+had to make those bodies capable of producing such a reflection. Therefore
+their activity began soon after the beginning of the Saturn evolution.
+When this happened, the body of Saturn was still chaotic material, which
+could not have reflected anything.
+
+And in contemplating this chaotic matter, one has transferred himself, by
+spiritual observation, to the beginning of the Saturn evolution. What is
+to be observed there does not as yet bear anything of the later character
+of heat. If we wish to describe it, we can only speak of a quality which
+may be compared with the human will. From first to last it is nothing but
+"Will." Therefore it is an entirely spiritual condition that meets us
+here. If we ask whence came this "Will," we see it proceeding from the
+effluence of exalted beings, who brought their evolution, by steps only to
+be dimly conceived, up to such a height that when the Saturn evolution
+began they were able to pour forth "Will" from their own being. When this
+effluence had lasted a certain time, the activity of the Lords of Wisdom
+described above was combined with this Will. Through this means the will,
+which had hitherto had no attributes, gradually received the quality of
+reflecting life back into celestial space. In occult science the beings
+who found their happiness in pouring forth will, at the beginning of the
+Saturn evolution are called the "Lords of Will."(11)
+
+After a certain stage of the Saturn evolution had been reached, through
+the co-operation of will and life, begins the influence of other beings,
+who are also within Saturn's environment. These are the "Lords of
+Motion."(12) They have no physical or etheric body. Their lowest principle
+is the astral body. When the Saturn bodies have acquired the capacity for
+reflecting life, the qualities which have their seat in the astral bodies
+of the Lords of Motion interpenetrate that reflected life. In consequence
+of this, it appears as though expressions of feelings, emotions, and
+similar psychic forces had been cast out of Saturn into celestial space.
+The whole of Saturn appears like one animated being, manifesting
+sympathies and antipathies. These psychic manifestations, however, are by
+no means its own, but merely the activity of the Lords of Motion reflected
+back.
+
+This also having lasted for a certain period, there begins the activity of
+yet other beings, that is, of the "Lords of Form."(13) Their lowest
+principle, too, is an astral body; but that body is at a different stage
+of evolution from that of the Lords of Motion; whereas the latter
+communicate only general manifestations of feeling to the reflected life,
+the astral body of the Lords of Form operates in such a way that the
+manifestations of feeling are flung out into cosmic space as if they came
+from individual beings. It might be said that the Lords of Motion make the
+whole of Saturn appear as an animated being. The Lords of Form separate
+that life into individual living beings, so that Saturn now appears as a
+conglomerate of such psychic beings.
+
+Let us imagine, for the sake of illustration, a mulberry or blackberry,
+made up, as it is, of small individual berries. In a similar manner, to
+clairvoyant vision, Saturn, during the period of evolution now being
+described, is made up of individual Saturn beings, which of course have
+neither life nor soul of their own, but reflect the life and soul of its
+denizens. Into this condition of Saturn now come beings whose astral body
+is also their lowest principle, but who have brought it to such a high
+stage of development that it operates in the same way as the present human
+ego. Through these beings, the ego in the environment of Saturn looks down
+on that planet, and imparts its nature to Saturn's individual living
+beings. Thus something is sent out from Saturn into cosmic space, which
+has an effect similar to that of human personality in the present
+conditions of life. The beings causing that effect are designated "Sons of
+Personality."(14) They confer on the Saturn bodies the appearance of
+personality. Personality itself, however, is not present on Saturn, but
+only, as it were, its reflected image, the shell or husk of personality.
+The real personality of these spirits is in the environment of Saturn. As
+a result of these Sons of Personality letting their essence stream back
+from the Saturn bodies in the manner described, that fine substance is
+bestowed on those bodies which has previously been described as heat. In
+the whole of Saturn there is no subjectivity; but the Sons of Personality
+recognize the image of their own subjectivity, when it streams out to them
+from Saturn as heat.
+
+When all this is taking place, the Sons of Personality are on the same
+level on which man now stands. They are then passing through their "human"
+period. In order to look at this fact with an unprejudiced eye, we must
+imagine it possible for a being to be human without being in the exact
+form in which man now exists. The Sons of Personality are "human beings"
+on Saturn. They have as their lowest principle not the physical body, but
+the astral body with the ego. Hence they cannot express the experiences of
+their astral body in such physical and etheric bodies as those of
+contemporary man; they not only _have_ an ego, however, but _are aware_ of
+the fact, because the heat of Saturn brings that ego streaming back into
+their consciousness. In fact, they are human beings under different
+circumstances from those of earth.
+
+As the Saturn evolution progressed, facts follow of a different kind from
+those already related. Whereas everything hitherto was a reflection of
+outer life and feeling, there now begins a kind of inner life. In the
+Saturn world a life of light begins flickering here and there, and growing
+dim again. A quivering glimmer is seen in some places, something like
+flashes of lightning in others. The Saturn heat bodies begin to glimmer,
+to sparkle, and even to emit rays. This stage of evolution having been
+reached, there again arises the possibility for certain beings to develop
+their activity. They are those known to occult science as "Sons of
+Fire."(15) Although these beings have an astral body, they are unable at
+his particular stage of their existence to stir their own astral bodies;
+they would not be capable of any feeling or emotion unless they could act
+upon the Saturn heat bodies which have attained the stage of evolution
+described. That action affords them the possibility of recognizing their
+own existence from the effect which they produce. They cannot say to
+themselves, "I am here"; but rather, "My environment causes me to be
+here." They have perceptions, and what they perceive is the light-effects
+in Saturn which have been described. These are, in a certain manner, their
+ego. This gives them a peculiar kind of consciousness. It is designated
+"picture-consciousness." It may be represented as having the nature of
+human dream-consciousness, except that the degree of activity it enjoys
+must be imagined as being very much greater than it is in human dreams,
+and also that it is not a question of shadowy dream-pictures floating
+hither and thither, but of pictures that have a real connection with the
+play of light on Saturn.
+
+During this reciprocal action between the Sons of Fire and the Saturn heat
+bodies, the germs of the human sense organs begin their evolution. The
+organs, by means of which contemporary man becomes cognizant of the
+physical world, begin to shine in their first delicate ethereal outlines.
+Human phantoms, displaying as yet nothing but the primeval light pictures
+of the sense-organs, become discernible within Saturn to the clairvoyant
+faculty of perception. Thus these sense-organs are the result of the
+activity of the Sons of Fire; but they are not the only spirits who shared
+in their creation. Other beings come upon the scene of Saturn at the same
+time as these Sons of Fire,--beings so far advanced in their evolution that
+they are able to make use of the germs of the human sense-organs for
+beholding the cosmic events taking place in the Saturn life. They are the
+"Lords of Love."(16) If they were not there, the Sons of Fire could not
+have the consciousness described above. They behold the events on Saturn
+with a consciousness which makes it possible for them to convey these
+events as pictures to the Sons of Fire. They themselves forego all the
+advantages which might accrue to them from contemplating events on Saturn;
+they renounce all joys and pleasures; they give up all these in order that
+the Sons of Fire may come into possession of them.
+
+A new period of Saturn's existence succeeds these occurrences. Something
+else is added to the play of light. If what here presents itself to
+clairvoyant perception be reported, it may seem an absurdity to many.
+Within Saturn, intermingled sensations of taste seem to be surging. Sweet,
+bitter, sour, etc., are perceived throughout the interior of Saturn; while
+without, in cosmic space, all this expresses itself as tone, as a kind of
+music.
+
+In the course of these processes there are again certain beings who find
+it possible to develop activity on Saturn. These are the "Sons of
+Twilight, or Life."(17) They enter into reciprocal action with the forces
+of taste surging up and down within Saturn. By this means their etheric or
+vital body attains a state of such activity that it may be called a kind
+of metabolism. They bring life into the interior of Saturn. Hence
+processes of nutrition and excretion take place. This inner life makes it
+possible for yet other beings to come into the planet, the "Lords of
+Harmony."(18) They bestow a dim kind of consciousness on the Sons of Life,
+which is even more vague and dim than the dream-consciousness of
+contemporary man. It is of the kind that now comes to man in dreamless
+sleep, and is, indeed, of such a low order that it does not, so to speak,
+"enter into his consciousness." Yet it is there. It differs from waking
+consciousness in degree and also in its nature. Plants, too, have this
+dreamless-sleep consciousness at the present time. Even though it does not
+bring about any perceptions of an external world, in the human sense of
+the word, yet it regulates the life processes and brings them into harmony
+with the processes of the outer world.
+
+This adjustment cannot be perceived by the Sons of Life at the stage of
+Saturn's evolution now being described; but the Lords of Harmony perceive
+it, and therefore it is they who really do the adjusting. All this life is
+enacted within the human phantoms already described. To clairvoyant vision
+they consequently appear animated; yet their life is only a semblance of
+life. It is the life of the "Sons of Life," who, so to speak, make use of
+the human phantoms in order to manifest themselves.
+
+Let us now turn our attention to the human phantoms with their semblance
+of life. During the Saturn period described, their form is constantly
+changing. Sometimes they bear one aspect, sometimes another. In the
+further course of evolution, their forms become more definite, and
+occasionally permanent. This is due to their becoming interpenetrated by
+the action of the Spirits described at the beginning of the Saturn
+evolution,--the Lords of Will (the Thrones). The consequence is that the
+human phantom itself is endowed with the simplest, dullest form of
+consciousness. This must be thought of as still duller than the
+consciousness of dreamless sleep. Under present conditions, minerals have
+that consciousness. It brings the inner being into harmony with the outer
+physical world. On Saturn it is the Lords of Will who regulate that
+harmony. And thus man appears as a copy of the Saturn life itself. That
+life which is on a large scale on Saturn, is at this stage on a small
+scale in man. Thus the first germ is prepared for that which is still only
+a germ in contemporary man the "Spirit-Man" (Atma). This dull human will
+(within Saturn) is manifested to clairvoyant faculty by effects which may
+be compared with odours. Outside in celestial space, there is a
+manifestation like that of a personality, which however is not directed by
+an inner ego but is regulated from without, like a machine. Those who
+regulate it are the Lords of Will.
+
+It will become evident, from a survey of the foregoing, that starting from
+the previously described middle period of the Saturn evolution, the
+following steps of that evolution can be characterized by comparing their
+effects with the sense-perceptions of the present time. It might be said
+that the Saturn evolution manifests as heat; then a play of light is
+added; then an appearance of taste and sound; finally something emerges
+which manifests within the interior of Saturn as sensations of smell, and
+without, as a human ego acting mechanically.
+
+What have the Saturn revelations to say about what preceded the heat
+condition? Now this is something that cannot be compared with anything
+accessible to outer sense-perception. A state of things precedes the heat
+condition, which contemporary man experiences only in his inner being.
+When he gives himself up to ideas which he forms in his own soul, without
+having any inducement brought to bear on him by an external impression,
+then he has something within himself which cannot be perceived by any
+physical sense, but is only accessible to the perception of the higher
+clairvoyant vision. Manifestations precede the heat condition of Saturn,
+which can only be perceived by a clairvoyant. Three such conditions may be
+mentioned: pure psychic warmth, not outwardly perceptible; pure spiritual
+light, which is outward darkness; and lastly, something of a spiritual
+essence which is complete in itself, and needs no outer being in order to
+become self-conscious. Pure, inner heat accompanies the appearance of the
+Lords of Motion; pure, spiritual light, that of the Lords of Wisdom; pure
+inner being is linked with the first emanation of the Lords of Will.
+
+Thus, with the appearance of heat on Saturn, our evolution comes forth out
+of the inner life of pure spirituality into outwardly manifested
+existence. It will be particularly difficult for present-day consciousness
+to accept this, if it must be said in addition that at the same time, with
+the advent of the Saturn heat condition, what we call "Time" also makes
+its first appearance. That is to say, the previous conditions have nothing
+to do with time. They belong to that sphere which may be called, in occult
+science, "duration." Consequently, everything that is said in this book
+about the conditions existing in the "Sphere of Duration" must be
+understood in such a way that when expressions referring to time
+conditions are used, they are only to be accepted for the sake of
+comparison and explanation. That which, in a certain sense, precedes
+"time," can be expressed in human language only by terms which imply the
+idea of time. Even if we are aware that the first, second, and third
+Saturn conditions were not enacted "one after the other," in the present
+sense of the word, yet we cannot do otherwise than describe them one after
+the other. Indeed, in spite of their duration or coexistence in time, they
+are so dependent on one another that this very dependence may be compared
+with sequence, in time.
+
+This indication of the first conditions of evolution on Saturn also throws
+light on any further questions that may be asked as to the origin of those
+conditions. From the purely intellectual point of view, it is, of course,
+quite possible, when dealing with the source of anything, to inquire after
+"the source of the source." But in the face of facts, this is not
+possible. A comparison, however, will help us to realize this. If we find
+ruts on a road we may ask, "To what are they due?" And the reply may be,
+"To a carriage." It may further be asked: "Whence did the carriage come?
+Whither is it going?" An answer founded on fact is again possible. We may
+then proceed to ask, "Who occupied the carriage? What purpose had the
+person in using it? What was he, or she, doing?" At last, however, we
+shall reach a point at which inquiry by means of facts finds its natural
+limit; and on inquiring further we get away from the original questions.
+We only continue the inquiry mechanically, as it were.
+
+In such matters as the one brought forward as a comparison, it is easy to
+see where facts demand the end of the inquiry. It is not so evident when
+we are face to face with great cosmic questions. But as the result of
+really exact observation, it will nevertheless be seen that all inquiry as
+to origins must come to an end at the Saturn condition portrayed above.
+For we have reached a region in which beings and events are no longer
+justified by that from which they proceed, but by themselves.
+
+As a result of the Saturn evolution it appears that the human germ
+developed up to a certain point. It attained the low, dim state of
+consciousness described above. We must not imagine that its evolution does
+not begin until the last of the Saturn stages. The Lords of Will carry on
+their work through all conditions. Only the result is most striking to
+clairvoyant perception in the last period. There is nothing like a fixed
+boundary between the activities of the several groups of beings. If it is
+said that the Lords of Will work first, then the Lords of Wisdom, and so
+on, it is not meant that they are working only at that time. They are
+working all through the Saturn evolution; only their activity can best be
+observed during the periods specified. The several groups have, as it
+were, the leadership at those times.
+
+Thus the whole Saturn evolution appears as a working out of what streamed
+forth from the Lords of Will through the Lords of Wisdom, Motion, Form,
+and the rest. Through this process those spiritual beings themselves
+experience evolution. For instance, after they have received their life
+reflected back from Saturn, the Lords of Wisdom stand on a different level
+than before. The result of that activity exalts the faculties of their own
+being. The consequence is that, on the completion of such activity,
+something similar to human sleep comes upon them. To their periods of
+activity in connection with Saturn succeed other periods, during which
+they live, as it were, in other worlds. At these times their activity is
+withdrawn from Saturn. On this account clairvoyant perception sees an
+ascent and a descent in the Saturn evolution that has been described. The
+ascent lasts until the formation of the heat condition. Then, with the
+play of light, the ebb-tide sets in. When the human phantoms have assumed
+form through the Lords of Will, the spiritual beings have also gradually
+withdrawn themselves. The Saturn evolution dies away; as a phase of
+evolution, it disappears. A kind of resting pause occurs.
+
+The human germ at the same time enters upon a state of dissolution; not,
+however, a state in which it passes away, but one like that of a plant
+seed, resting in the earth in order that it may ripen into a new plant.
+Thus the human germ reposes, until a new awakening, in the depth of the
+cosmos. And by the time the moment of awakening has arrived, the spiritual
+beings described above have acquired, under other conditions, the
+faculties by means of which they can further advance the human germ. The
+Lords of Wisdom have, in their etheric body, gained the faculty not only
+of enjoying the reflection of life as they did on Saturn, but of pouring
+life forth from themselves, and endowing other beings with it. The Lords
+of Motion are now as far advanced as were the Lords of Wisdom on Saturn.
+Then the lowest principle of their being was the astral body; they now
+possess an etheric, or vital body; and in a corresponding degree the other
+spiritual beings have reached a further stage of evolution. All these
+spiritual beings are therefore able to work at the further evolution of
+the human germ in a different way than on Saturn.
+
+But the human germ was dissolved at the end of the Saturn evolution. In
+order that the more highly evolved spirit-beings might resume their work
+where they had left it off, the human germ must once more briefly
+recapitulate the stages through which it had passed on Saturn. This, in
+fact, is what appears to clairvoyant faculties of perception. The human
+germ comes forth out of its retirement and begins to develop by its own
+ability, by means of the forces which had been implanted within it on
+Saturn. It comes forth out of the darkness as a "being of Will," and
+assumes the appearance of life, of soul qualities, etc., up to that
+mechanical manifestation of personality which it possessed at the end of
+the Saturn evolution.
+
+                  -------------------------------------
+
+The second of the great periods of evolution that have been mentioned, the
+"Sun period," effects the raising of man's being to a higher stage of
+consciousness than that which it had attained on Saturn. Compared with
+man's present state of consciousness, the Sun condition might certainly be
+termed "unconsciousness." For it is approximately that condition which
+contemporary man experiences during absolutely dreamless sleep. Or it
+might be compared to the low degree of consciousness in which our
+vegetable world now slumbers. For occult science there is no such thing as
+unconsciousness, but only different degrees of consciousness. Everything
+in the world is conscious.
+
+In the course of the Sun evolution, the human being attains a higher
+degree of consciousness through the incorporation within it of the
+etheric, or vital body. Before this can take place the Saturn conditions
+must be recapitulated in the manner described above. This recapitulation
+has quite a definite meaning. That is to say, when the period of rest
+which was spoken of in the foregoing statement has come to an end, that
+which was formerly Saturn issues forth, out of "cosmic sleep," as a new
+celestial body, the Sun. But the conditions of evolution have meanwhile
+changed. The spiritual beings, whose activity on behalf of Saturn we have
+portrayed, have progressed onward into different conditions. Yet at first
+the human germ appears on the newly formed Sun in the form it possessed on
+Saturn. It has first of all so to transform the various stages of
+evolution through which it has passed on Saturn that they may suit the new
+conditions on the Sun. Consequently, the sun epoch begins with a
+recapitulation of the occurrences on Saturn, adjusted to the changed
+conditions of Sun life. Now when the human being has advanced so far that
+the stage of evolution it reached on Saturn has been adapted to the Sun
+conditions, the Lords of Wisdom already mentioned, begin to let the
+etheric, or vital body, pour into the physical body. The higher stage
+which man reaches on the Sun may therefore be characterized in this way:
+the physical body, already formed in the germ-state on Saturn, is raised
+to a second stage of perfection by becoming the vehicle of an etheric or
+vital body. This last-named etheric body attains its first degree of
+perfection on its own account during the Sun evolution. In order, however,
+that the second degree of perfection for the physical and the first for
+the etheric body may be reached, the intervention of still other
+spirit-beings is necessary during the further course of the Sun life, in a
+similar manner to that which has been described as taking place during the
+Saturn stage.
+
+When the Lords of Wisdom begin to stream forth their etheric body, the
+Sun, previously dark, begins to shine. At the same time the first
+appearances of inner activity are seen in the human germ; life has begun.
+What had to be described as a semblance of life on Saturn now becomes
+actual life. The influx lasts for a certain time, at the end of which an
+important change for the human germ sets in--that is to say, it organizes
+itself into two parts. Whereas up to this point the physical and etheric
+bodies formed an intimately connected whole, the physical body now begins
+to detach itself as a separate part. Yet even that separated physical body
+is still pervaded by the etheric body. Therefore we have now to do with a
+human being composed of two principles. One portion is a physical body
+permeated by an etheric body; the other is an etheric body and nothing
+else. This separation comes to pass, however, during a period of rest in
+the Sun life. During this pause the shining, which had begun to appear,
+dies away. The separation takes place during a "cosmic night," as it were.
+Yet this interval of rest is much shorter than the one between the Saturn
+and Sun evolutions mentioned above. At the expiration of the rest period
+the Lords of Wisdom work for a while on the two-fold being of man, just as
+they had previously done on the undivided being. Then the Lords of Motion
+begin their activity. They cause their own astral body to stream through
+the human etheric body. By this means man acquires the capacity for
+executing certain inner movements in the physical body. These movements
+may be compared with those of sap in a plant of our own time.
+
+The Saturn body consisted exclusively of heat substance. During the Sun
+evolution that heat substance is condensed into a state which may be
+compared with that of our present-day gas or steam. In occult science
+"air" is the name ordinarily used for this condition. The first beginnings
+of such a state are seen after the Lords of Motion have begun their
+activity. The following spectacle is presented to clairvoyant
+consciousness. Within the heat substance there appears something like
+delicate formations which are set in rythmic motion by the forces of the
+etheric body. These formations represent the human physical body at the
+stage of evolution now attained by it. They are permeated through and
+through with heat, and are also wrapped, as it were, in a heat envelope.
+From a physical point of view, man's nature may now be said to be composed
+of heat structures with air forms embedded in them--the latter in regular
+motion. Hence, if we wish to retain the foregoing comparison with a plant
+of the present day, we must remember that it is not a solid plant organism
+which we have to consider, but an air or gas form,(19) the movements of
+which may be compared with the circulation of the sap in plants of to-day.
+
+The evolution thus indicated continues. After a certain time another
+interval of rest sets in; after this the Lords of Motion go on working
+until their activity is supplemented by that of the Lords of Form. The
+effect of the latter is that the gas structures, which before were
+constantly changing, now assume lasting form. This, too, happens because
+the Lords of Form cause their forces to flow in and out of the human
+etheric body. When the Lords of Motion alone were acting on the gaseous
+organisms, these were in perpetual motion, not keeping their form for an
+instant. Now, however, they temporarily assume distinguishable shapes.
+Again, after a certain period, there occurs a time of rest; and then once
+more the Lords of Form continue their activity. But the conditions within
+the Sun evolution are now entirely changed. For the point has been reached
+when the Sun evolution has attained its zenith. This is the time at which
+the Lords of Personality, who attained their human stage on Saturn, ascend
+to a higher degree of perfection. They advance beyond the human stage;
+they attain a form of consciousness which contemporary man does not yet
+possess in his normal course of development on the earth. He will acquire
+it when the earth--the fourth of the planetary stages of evolution--has
+reached its goal and has entered upon the next planetary period. Then man
+will not only perceive around him what his present physical senses enable
+him to apprehend, but he will be able to see in images the inner psychic
+conditions of the beings surrounding him. He will have a (clairvoyant)
+picture-consciousness, although retaining complete self-consciousness.
+There will be nothing dream-like or vague in his clairvoyance, but he will
+perceive what is psychic, in pictures certainly, but in such a way that
+these images will be the expression of realities, as physical colours and
+sounds are now. Man, at present, can attain to this degree of clairvoyance
+only through occult training, which will be treated later in this book.
+
+Now this clairvoyance is attained by the Sons of Personality, as a gift of
+their normal evolution, midway in the Sun period; and it is just on this
+account that they become capable of acting on the newly formed etheric
+body of man during the Sun evolution, in a way similar to that in which
+they acted on the physical body on Saturn. Just as there the heat
+reflected their own personality back to them, so do the gaseous organisms
+now reflect back to them, in gleams of light, the images of their
+clairvoyant consciousness. They clairvoyantly behold what is taking place
+on the Sun. And this vision is by no means mere observation; it is as
+though something of the force which mortals call love made itself felt in
+the images which stream forth from the Sun. If a clairvoyant looks more
+closely, he will find the cause of this phenomenon. Exalted beings have
+blended their activity with the light that is being radiated from the Sun.
+They are the Lords of Love (the Christian Seraphim) already mentioned.
+Henceforth they act, together with the Sons of Personality, on the human
+etheric, or vital body. By means of that activity the etheric body
+advances a step farther along its path of evolution. It acquires the
+capacity not only of transforming the gaseous forms within it, but of so
+elaborating them that the first indications of a propagation of living
+human beings appear. Emanations, so to speak, are driven out (as though
+exuded) from the gaseous organisms that take on shapes resembling their
+mother-forms.
+
+In order to describe the further course of the Sun evolution, reference
+must be made to a fact in the formation of worlds which is of the greatest
+possible significance. It is this,--that by no means every being attains
+the goal of its evolution in the course of one epoch; there are some that
+fall short of that goal. Thus, during the Saturn evolution, not all of the
+Sons of Personality actually reached the human stage for which, as
+described above, they were destined; and just as little did all the
+physical human bodies, developed on Saturn, attain the degree of maturity
+which qualifies them to become vehicles of an independent etheric body on
+the Sun. The consequence is that beings and organisms are present on the
+Sun which are not in harmony with their environment. These must now make
+up, during the Sun evolution, for what they failed to attain on Saturn.
+The following may, therefore, be clairvoyantly observed during the Sun
+period. When the Lords of Wisdom begin their pouring in of the etheric
+body, the Sun body is to some extent darkened. Structures are mingled with
+it which, properly speaking, belong to Saturn. They are heat organisms
+which are not able to condense themselves into air in the proper manner.
+These are the human beings left behind in the Saturn stage. They are not
+able to become vehicles of a normally developed etheric body.
+
+Now the heat substance of Saturn, which has thus been left behind, splits
+into two parts on the Sun. One part is absorbed, as it were, by human
+bodies, and henceforward forms a kind of lower nature within man's being.
+Thus something, which really corresponds to the Saturn stage, is
+incorporated in the bodily part of man on the Sun. Now just as the Saturn
+body of man made it possible for the Sons of Personality to raise
+themselves to the human stage, the Saturn part of man performs the same
+office on the Sun for the Sons of Fire. They raise themselves to the human
+stage by letting their forces flow in and out of the Saturn part of man,
+as did the Sons of Personality on Saturn.
+
+This also happens during the middle period of the Sun evolution. The
+Saturn part of the human being is then so far matured that with its help
+the Sons of Fire (Archangeloi) are able to pass through their human stage.
+Another part of the Saturnian heat substance becomes detached and attains
+an independent existence alongside of and among the human beings on the
+Sun. This forms a second kingdom by the side of the human kingdom, a
+kingdom which develops on the Sun only a perfectly independent physical
+body, like a heat body. In consequence of this, the fully evolved Sons of
+Personality are not able to direct their activity toward any independent
+etheric body in the manner before described. But there were also certain
+Sons of Personality left behind at the Saturn stage who fell short of the
+human stage. A bond of attraction exists between them and the second Sun
+kingdom which has become independent. They must now act toward the
+backward kingdom on the Sun as their advanced brethren did on Saturn in
+regard to human beings. The latter had only their physical body perfected
+here. But there is no possibility on the Sun for such a work on the part
+of the backward Sons of Personality. They therefore separate themselves
+from the Sun body, and form an independent celestial body outside it. This
+body, accordingly, withdraws from the Sun, and from it the backward Sons
+of Personality act on the beings of the second Sun kingdom which have been
+described. In this way two world-organisms have been formed out of the one
+which was previously Saturn. The Sun has now in its environment a second
+celestial body, one which exhibits a kind of re-birth of Saturn, a new
+Saturn. From this Saturn the character of personality is conferred on the
+second Sun kingdom. Therefore within this kingdom we have to do with
+beings which have no personality on the Sun itself. Yet they reflect back
+to the Sons of Personality on the new Saturn the special personality of
+those spirits. Clairvoyant consciousness is able to observe among the
+human beings on the Sun, heat forces which act upon the regular course of
+Sun evolution, and in which the sway of the spirits described as belonging
+to the new Saturn is to be seen.
+
+We notice the following facts about man's being during the middle period
+of the Sun evolution. It is divided into a physical body and an etheric
+body. Within these the activity of the advanced Sons of Personality plays,
+conjointly with that of the Lords of Love. Now part of the backward Saturn
+nature is mingled with the physical body. In this plays the activity of
+the Sons of Fire. We now see in everything which the Sons of Fire effect
+on the backward Saturn nature, the forerunners of the present human
+sense-organs. It has been shown how these Sons of Fire were already at
+work on the elaboration of the sense-germs in the heat substance on
+Saturn. The first outline of the present human glands is to be recognized
+in what is accomplished by the Sons of Personality conjointly with the
+Lords of Love (Seraphim).
+
+But the above described is not the whole of the activity of the Sons of
+Personality dwelling on the new Saturn. They not only extend their
+activity to the second Sun kingdom mentioned above, but they also
+establish a kind of connection between that kingdom and the human senses.
+The heat substances of this kingdom flow in and out of the germs of the
+human sense-organs. By this means the human being on the Sun acquires a
+kind of perception of the lower kingdom situated outside him. That
+perception is naturally a dim one, closely corresponding to the dull
+Saturn-consciousness previously described. And it consists essentially of
+varied heat effects.
+
+Everything here described as taking place in the middle of the Sun
+evolution continues for a certain definite period. Then a time of rest
+again occurs. After that, things continue for a while in the same manner
+up to a certain point of evolution, at which the human etheric body is so
+far matured that a united action of the Sons of Life (Angeloi) and the
+Lords of Harmony (Cherubim) can set in. To clairvoyant consciousness,
+certain manifestations now appear within man's being, which may be
+compared with perceptions of taste, and which are made known externally as
+sounds. A similar thing has already been stated about the Saturn
+evolution. But here on the Sun the processes relating to human beings are
+more from within and are full of more independent life.
+
+The Sons of Life thereby acquire that dim picture-consciousness which the
+Sons of Fire had already attained on Saturn. In this the Lords of Harmony
+are their helpers. They really behold clairvoyantly what is now being
+enacted within the Sun evolution; only they give up all the results of
+that contemplation, and the enjoyment of those revelations of Wisdom that
+arise from it, and allow them to stream, like splendid visions of
+enchantment, into the dream-like consciousness of the Sons of Life. The
+latter again work these pictures of their visions into the etheric body of
+man, so that it attains higher and higher stages of development.
+
+Again an interval of rest ensues, again everything is awakened from
+"cosmic sleep"; and after further lapse of time the human being is
+sufficiently advanced to use its own forces. These forces are the same
+that were poured forth into man's being by the "Thrones" during the latter
+part of the Saturn period. This human being now evolves an inner life,
+which, in its manifestation to clairvoyant consciousness, may be compared
+with an inner perception of smell. But outside, in the direction of
+celestial space, man's being is manifested as a personality, though not
+one directed by an inner ego. It appears more like a plant with the
+character of a personality. It has been stated that at the end of the
+Saturn evolution personality is manifested somewhat machine like. And just
+as then, the first germ was developed of that which still remains a germ
+in contemporary man,--the Spirit-Man (Atma),--so at this point there is
+formed a similar first germ of the Life-Spirit (Budhi).
+
+When all this has continued for some time, an interval of rest again
+occurs. Following this, as in previous instances, the activity of the
+human being is resumed for a while. Then conditions commence, which mark a
+new intervention of the Lords of Wisdom. By its means human nature becomes
+capable of feeling the first traces of sympathy and antipathy for its
+environment. In all this there is still no real sensation but only a
+premonition of sensation. For the inner life-activity, which might be
+characterized in its manifestation as perception of smell, is revealed
+externally as a kind of primitive language. If the human being is inwardly
+conscious of a useful smell--or taste, or glitter,--it is manifested
+outwardly by a sound; and the same thing happens, in a corresponding way,
+with an inwardly uncongenial perception. Through all the events described,
+the real meaning of the Sun evolution for the human being is indicated.
+The human being has reached a higher stage of consciousness than that of
+the Saturn period. It is the consciousness of sleep.
+
+After a time, the point of evolution is also reached at which the higher
+beings connected with the Sun stage must pass into other spheres in order
+to work out that with which they have endowed themselves by their work on
+the human being. A long period of rest sets in, one similar to that
+between the Saturn and Sun evolutions. Everything that has been perfected
+on the Sun passes into a condition which may be compared with that of a
+plant when its powers of growth are resting in the seed. But just as those
+powers of growth appear again in a new plant, so does everything that was
+living on the Sun come forth again, after the period of rest, from the
+cosmic depths, to begin a new planetary existence.
+
+The meaning of such a term of rest, or "cosmic sleep," will readily be
+understood if we will only direct our spiritual vision to one of the
+orders of beings already mentioned, for instance, to the Lords of Wisdom.
+They were not far enough evolved on Saturn to be able to ray forth an
+etheric body from themselves. They were only prepared for this after they
+had gone through their experiences on Saturn. During the rest (Pralaya)
+they transform into actual capacity what has been previously only prepared
+within them. Thus on the Sun they are evolved far enough to pour forth
+life from themselves, and to endow the human being with an etheric body of
+its own.
+
+                  -------------------------------------
+
+After the interval of rest, that which had previously been the Sun comes
+forth again out of the "cosmic sleep." That is, it again becomes
+perceptible to the clairvoyant faculties which had been able to observe it
+before, but had lost sight of it during the resting period. There are now
+two points to be observed with regard to the newly appearing planetary
+organism, which may, in occult science, be denoted the "Moon" (and this
+must not be confused with that portion of it which is now the earth's
+moon). In the first place, that which had detached itself during the Sun
+period as a "new Saturn" is once more within the new planetary body. This
+Saturn has therefore been again united with the Sun during the term of
+rest. Everything which was in the original Saturn reappears at first as
+one world-organism. Secondly, the human etheric bodies which had been
+formed on the Sun have been absorbed, during the resting period, by that
+which constitutes the spiritual sheath of the planet. At this point of
+time, therefore, they do not make their appearance united with the
+corresponding physical human bodies, but these latter at first appear
+separately. They contain everything which had been gained for them on
+Saturn and the Sun, but they are without the etheric, or vital body.
+Indeed, they cannot incorporate that etheric body within themselves
+immediately, for it has also been passing, during the period of rest,
+through an evolution with which they are not yet harmonized.
+
+What occurs at the beginning of the Moon evolution, in order to bring
+about this adjustment, is, first of all, another recapitulation of the
+Saturnian events. The physical part of man passes once more through the
+stages of the Saturn evolution, but under greatly altered circumstances.
+On Saturn there were only the forces of a heat body at work within him;
+now there are also those of the gas body that has been elaborated. These
+latter forces do not, however, appear quite at the beginning of the Moon
+evolution. Then everything appears as though man's being were composed
+only of heat substance, and as though the gas forces were lying dormant
+within that substance. Then comes a time when the first indications of
+these forces make their appearance; and lastly, in the latest period of
+the Saturn recapitulation, man's being has the same appearance as during
+the animated period of his Sun existence. Yet, all life still proves to be
+but a semblance of life.
+
+Next occurs a period of rest similar to the short periods of rest of the
+Sun evolution. Then the pouring in of the etheric body, for which the
+physical body has now become ripe, begins anew. As in the case of the
+recapitulation of Saturn, this influx takes place in three distinct
+periods. During the second of these, man's being is so far adjusted to the
+new Moon conditions that the Lords of Motion are able to bring into play
+the faculty they have acquired. This faculty consists in pouring the
+astral body out of their own being into man's being. They prepared
+themselves for this work during the Sun evolution, and during the time of
+rest between the Sun and Moon they transformed what had been prepared into
+the faculty alluded to. This influx lasts for a while, then one of the
+shorter intervals of rest sets in. After that the influx continues until
+the Lords of Form begin their activity. In consequence of this pouring of
+the astral body into the human being by the Lords of Motion, man acquires
+his first psychic qualities. He begins to develop sensations in connection
+with the processes which take place within, through the possession of an
+etheric body, and which during the Sun evolution were still of a
+plant-like nature; these processes now give him sensations of pleasure and
+displeasure. But it is nothing more than a constant inner ebb and flow of
+such pleasure and displeasure, until the Lords of Form intervene. Then
+these changing feelings are so transformed that there appear in man's
+being what may be regarded as the first signs of wish or desire. The human
+being strives after a repetition of what has once caused pleasure, and
+tries to avoid what has been felt as antipathetic. However, since the
+Lords of Form do not give up their own nature to the human being, but
+merely let their forces stream in and out, desire is wanting in depth of
+feeling and independence. It is directed by the Lords of Form, and has an
+instinctive character.
+
+The human physical body on Saturn was a heat body; on the Sun a
+condensation into the gaseous state, or into "air," has taken place. Now,
+as during the Moon evolution, the astral element is rayed into the
+physical part, which at a definite moment attains a further degree of
+condensation and arrives at a state which may be compared with that of a
+liquid substance of today. In accordance with the usage of occult science
+this state may be called "water." By water, is not meant only the water we
+now have, but this term applies to every liquid form in existence. The
+physical human body now gradually assumes a form composed of three kinds
+of material structures. The densest is a "water body"; through this flow
+air currents; and all of this again is permeated by manifestations of
+warmth.
+
+Now all the organisms do not attain full, adequate maturity during the Sun
+stage. Therefore there are organisms to be found on the Moon which are
+only at the Saturn stage, and others which have only reached the Sun
+stage. In this way two other kingdoms arise by the side of the normally
+evolved human kingdom. One consists of beings which have stopped short at
+the Saturn stage, and therefore have only a physical body, which even on
+the Moon is not yet able to become the vehicle of an independent etheric
+body. This is the lowest of the Moon kingdoms. A second consists of beings
+which have been left behind at the Sun stage, and which therefore do not
+mature sufficiently on the Moon to take on an independent astral body.
+These form a kingdom between the one just mentioned and the regularly
+developed human kingdom.
+
+But there is still something else taking place: The substances containing
+only heat forces and those containing only air forces, permeate these
+human beings. Thus it happens that the latter have within them on the Moon
+both a Saturnian and a solar nature. In this way a kind of cleavage has
+taken place in human nature; and by means of this cleavage, something very
+momentous is called forth within the Moon evolution after the activity of
+the Lords of Form has begun. The first evidences of a cleavage in the
+cosmic body of the Moon becomes then apparent. One part of its substances
+and beings separates from the other; two heavenly bodies are formed out of
+one. One of these becomes the abode of certain higher beings who were
+previously more closely connected with the undivided celestial body; while
+the other is occupied by human beings, the two lower kingdoms described
+above, and certain higher beings who did not pass over to the first
+celestial body.
+
+The first heavenly body, with the higher beings, appears like a reborn but
+refined Sun; the other is really the new formation, the "old Moon." The
+regenerated Sun, on going out, takes with it only "heat" and "air" from
+the substances which have been formed on the Moon; on what is left as the
+Moon there is the liquid condition as well as the other two substances. As
+a result of this separation the beings which have withdrawn with the
+newborn Sun are not, in the first place, hampered in their further
+evolution by the denser Moon beings. Thus they are able to continue their
+own progress without hindrance. But thus they attain just that much more
+power to act now upon the Moon beings from their Sun. And they in turn
+also acquire thereby new possibilities of evolution. Most important of
+all, the Lords of Form are still in union with them. These accentuate the
+passions and the desire-nature, and this expresses itself gradually also
+in a further condensation of the physical human body. What was previously
+nothing but liquid in that body assumes a densely viscous form; and the
+air-like and heat-like formations are correspondingly condensed. Similar
+processes take place in the two lower kingdoms.
+
+The result of the separation of the Moon-body from the Sun-body is that
+the former bears the same relation to the latter as the Saturn-body once
+did to the whole cosmic evolution surrounding it. The Saturn-sphere was
+formed out of the body of the "Lords of Will" (the Thrones). From out its
+substance emanated back into cosmic space everything which the
+above-mentioned spiritual beings in the environment of Saturn experienced.
+And this radiation by degrees awakened independent life, by means of the
+subsequent processes. All evolution is due to the fact that independent
+beings differentiate themselves from their environment, then this
+environment like a reflection stamps itself upon those differentiated
+beings who then evolve further independently. The Moon-body, having
+likewise separated from the Sun-body, reflects at first the life of the
+latter. If nothing further had then happened, the following cosmic process
+would have taken place: There would have been a Sun-body in which
+spiritual beings adapted to that body would have lived through their
+experiences in the elements of heat and air.
+
+Set over against this Sun-body would have been a Moon-body, in which other
+beings of like nature with the Sun-beings would have undergone their
+experiences in the conditions of heat, air, and water. The progress from
+the Sun-incarnation to that of the Moon would have consisted in the
+Sun-beings seeing their own life, as in a reflection of the events on the
+Moon. They would have thus been able to enjoy it, something which they
+were still incapable of doing during the Sun incarnation. But evolution
+did not remain at this stage. Something occurred which was of the deepest
+significance for all future evolution. Certain beings adapted to the
+Moon-body, take possession of the element of will (the heritage of the
+Thrones) which was at their disposal, and by its means develop a life of
+their own, which takes shape independently of the Sun-life. Alongside of
+those Moon experiences which are entirely under the influence of the Sun,
+there arise independent Moon experiences, and, at the same time, states of
+rebellion or mutiny against the Sun-beings. And the various kingdoms which
+had arisen on the Sun and Moon, first and foremost of which was the
+kingdom of man's ancestors, are drawn into these conditions. In this way
+the Moon-body contains within it, spiritually and materially, two kinds of
+life: one that is in inner union with the Sun-life, and another which has
+"fallen away" from it and goes its own way independently. This division
+into a twofold life appears in all subsequent events of the Moon
+incarnation.
+
+What presents itself to clairvoyant consciousness in this period of
+evolution may be realized from the following pictures. The whole basic
+mass of the Moon is formed of a semi-animated substance which at one time
+moves sluggishly, at another quickly. This is not yet a mineral mass like
+the rocks and constituents of the earth upon which present day humanity
+walks. We might call it a kingdom of plant-minerals, only we have to
+imagine that the main body of the Moon consists wholly of this
+plant-mineral substance, as the earth today consists of rock, soil and
+other substances. Just as now we have towering masses of rock, so there
+were then harder portions embedded in the Moon's bulk; these may be
+compared with hard wooden structures or formations of horn; and as plants
+now arise out of mineral soil, so the surface of the Moon was covered and
+penetrated by the second kingdom, consisting of a kind of plant-animal.
+Their substance was softer than the general mass of the Moon, and more
+mobile. This kingdom extended over the other, like a viscous sea.
+
+Man himself at that time may be called animal-man. He had in his nature
+the component parts of the other two kingdoms; but his being was
+thoroughly interpenetrated by an etheric and an astral body, upon which
+the forces of higher beings worked, issuing from the severed Sun. His form
+was thus brought to greater perfection. While the Lords of Form were
+giving him a form which adapted him to Moon life, the Sun-Spirits were
+giving him a nature which lifted him beyond that life. He had the power of
+ennobling his own nature with the faculties given him by these Spirits,--in
+fact, of raising what was akin to the lower kingdoms to a higher level.
+
+Seen spiritually, the events now under consideration may be described in
+the following way. Man's ancestor had been brought to greater perfection
+by beings who had fallen away from the Sun kingdom. This improvement
+extended especially to everything that could be experienced in the element
+of water. Over that element the Sun-beings, who were rulers in the
+elements of heat and air, had less influence. The consequence of this was
+that in the organism of man's ancestor two kinds of beings manifested
+themselves. One part of the organism was wholly interpenetrated by the
+influences of the Sun-beings. In the other part, the rebellious
+Moon-beings were operative. Owing to this, the latter part was more
+independent than the former. In the former there could only arise states
+of consciousness in which the Sun-beings lived; in the latter there lived
+a kind of cosmic consciousness, such as was typical on Saturn, only now
+upon a higher level.
+
+Man's ancestor consequently felt himself to be an "image of the universe,"
+whereas his "Sun-part" felt itself to be only an "image of the Sun." The
+two beings now came to a kind of conflict in man's nature. A settlement of
+this conflict was brought about by the influence of the Sun-beings,
+through which the material organism which made the independent universal
+consciousness possible, was rendered frail and perishable. From time to
+time this part of the organism had to be thrown off. During and also some
+time after the separation, man's ancestor was a being wholly dependent on
+the Sun influence. His consciousness became less independent; he lived
+within it, entirely surrendered to Sun-life. Then the independent portion
+of the Moon was once more renewed. After some time this process was
+repeated. Thus man's ancestor lived on the Moon in alternating conditions
+of clearer and duller consciousness; and the alternation was accompanied
+by a change of his being in a material respect. From time to time he laid
+aside his Moon-body and resumed it later. Seen physically, great variety
+appears in the kingdoms of the Moon above mentioned. The mineral-plants,
+plant-animals and animal-men are differentiated into groups. This will be
+understood when it is borne in mind that as a result of certain organisms
+having been left behind at each of the earlier stages of evolution, forms
+possessing most varied qualities took physical shape. There are formations
+still retaining the qualities of the early Saturn period, others showing
+those of the middle period and again others of the closing period of
+Saturn. A similar statement is true of all the stages of the Sun
+evolution.
+
+As organisms belonging to the evolving planet are left behind, so is it
+also with certain beings connected with that evolution. Through the
+progress of evolution up to the Moon period, different grades of such
+beings have already arisen. There are the Sons of Personality who not even
+on the Sun have attained their human stage; but there are also others who
+then caught up with evolving humanity. A number of the Sons of Fire, who
+should have attained humanity on the Sun, fell behind. Now, just as during
+the Sun evolution certain of the Sons of Personality withdrew from the Sun
+and caused the reappearance of Saturn as a separate body, so it also
+happens that in the course of the Moon evolution the beings described
+above separate and form individual celestial bodies. So far we have
+mentioned only the separation into Sun and Moon; but for the reasons
+already given, other world-organisms detached themselves from the
+Moon-body, which made its appearance after the great interval between the
+Sun and Moon.
+
+After a certain time we have a system of cosmic bodies the most advanced
+of which, as can easily be seen, must be called the New Sun. And just such
+a bond of attraction as was described above for the evolution as existing
+between the backward Saturn kingdom and the Sons of Personality on the new
+Saturn, is formed between each of these bodies and the corresponding
+Moon-beings. It would take us much too far to follow up in detail all the
+celestial bodies that come into existence. It must suffice to have pointed
+out the reason why a succession of them arises by degrees from the
+undivided world-organism which appears as Saturn at the beginning of human
+evolution.
+
+After the intervention of the Lords of Form, on the Moon, evolution
+proceeds for a while in the manner described. At the end of this time
+there is again a pause. While it lasts, the coarser portions of the three
+Moon kingdoms are in a sort of resting state, but the finer parts, in
+particular the human astral body, extricate themselves from those coarser
+organisms. They reach a condition in which the higher forces of exalted
+Sun-beings are able to act upon them very powerfully. After the interval
+of rest they again interpenetrate those parts of man's being which are
+composed of the coarser substances. Because they received such powerful
+forces during the pause--in a free state--they are able to make those
+coarser substances ripe for the influence, after a certain time, of the
+Sons of Personality and the Sons of Fire, who have progressed normally.
+
+In the meantime these Sons of Personality have raised themselves to a
+level upon which they possess the "consciousness of inspiration." Here
+they are not only able--as was the case with clairvoyant
+picture-consciousness--to observe the inner state of other beings in
+images, but to apprehend the inner nature itself of those beings, as
+though in a spiritual tone-language. But the Sons of Fire have risen to
+that height of consciousness possessed on the Sun by the Sons of
+Personality. Thus both kinds of spirits are able to influence the now more
+developed life of the human being. The Sons of Personality act on the
+astral body, the Sons of Fire on the etheric body of this human being. The
+astral body thereby acquires the character of personality. It now not only
+experiences pleasure and pain, but relates them to itself. It has not
+arrived at a complete ego-consciousness, that says to itself, "I am here";
+but it feels itself upheld and protected by other beings in its
+environment. When looking, as it were, up to these, it is able to say,
+"This, my environment, keeps me alive."
+
+The Sons of Fire now work upon the etheric body. Under their influence the
+movement of forces in that body becomes more and more an inner function of
+life. What then results finds physical expression in a circulation of
+fluids and in phenomena of growth. The gaseous substances have become
+condensed into liquid substances; we may speak of a kind of nutritive
+process, in the sense that what is received from without becomes
+transformed and elaborated within. Perhaps if we think of something
+intermediate between nutrition and respiration in the present meaning of
+the terms, we may get an idea of what then happened in this respect. The
+nutritive matter was drawn from the animal-plant kingdom by the human
+being. We must think of those animal-plants as floating or swimming--or
+even lightly attached in an element surrounding them, as the lower animals
+of the present time live in water, or land animals in air. Yet the element
+is neither water nor air in the present sense, but something midway
+between the two, a kind of thick vapour in which most heterogeneous
+substances move hither and thither, as though dissolved in currents
+flowing in all directions.
+
+The animal-plants appear only as condensed regular forms of this element,
+often differing little physically from their environment. The process of
+respiration exists alongside of the process of nutrition. It is not as it
+is upon the earth, but like a drawing in and a streaming out of heat. To
+clairvoyant observation it is as though during those processes, organs
+opened and closed, through which a warming current passed in and out, and
+through which airy and watery substances were also carried in and out. And
+since man's nature at this stage of evolution already possesses an astral
+body, respiration and nutrition are accompanied by feelings, so that a
+sort of pleasure ensues when materials which promote the upbuilding of
+man's nature are taken in from without. Aversion is caused if injurious
+substances flow in, or even if they merely approach.
+
+Just as during the Moon evolution the respiratory and the nutritive
+processes were closely connected, as has been described, so was the
+process of perception in close connection with reproduction. No immediate
+effect was produced on any of the senses by the things and beings in the
+environment of Moon humanity. Perception was, on the contrary, of such a
+nature that the presence of things and beings called up pictures in the
+dull, dreamy consciousness. These pictures were much more closely
+connected with the real nature of the environment than the present
+sense-perceptions, which record in colour, sounds, smell etc., so to
+speak, only the outside of things and beings.
+
+In order to get a clearer idea of the human consciousness on the Moon, let
+us imagine human beings immersed in the vaporous environment described
+above. Most varied processes take place in this vapour-element. Materials
+unite, substances break asunder one from the other; some parts become
+condensed, others rarified. All this happens in such a way that human
+beings do not see or hear anything of it directly, but it calls up
+pictures in their consciousness. These may be compared with the images of
+our present dream-consciousness, as for instance when an object falls to
+the ground, and a sleeping man does not discern what has really happened
+but perceives it in the form of a picture; let us say he thinks that a
+shot has been fired. However, the pictures in the Moon-consciousness are
+not arbitrary, as is the case with such dream-pictures; although they are
+symbols, not representations, yet they correspond with outer events. A
+definite outer event can call up only one definite picture. The Moon-being
+is therefore in a position to regulate his conduct by means of these
+pictures, as present-day man does by means of his perceptions. We must
+nevertheless be careful to notice that conduct, regulated by perception,
+is governed by choice whereas action, under the influence of the pictures
+we have described, takes place as if prompted by some dim instinct.
+
+It is by no means as though only outer physical processes become
+perceptible through this picture-consciousness, but it is through the
+pictures that the spiritual beings, who rule behind the physical facts
+together with their activities, become likewise perceptible. Thus the
+Lords of Personality become visible, so to speak, in the phenomena of the
+animal-plant kingdom; the Sons of Fire appear behind and in the
+mineral-plant beings; and the Sons of Life appear as beings whom man is
+able to imagine unconnected with anything physical,--whom he sees, as it
+were, as etheric-psychic organisms.
+
+Though these pictures of the Moon-consciousness were not representations,
+only symbols of outer things, they nevertheless had a much more important
+effect on the inner nature of man than the images now caused by
+perception. They were able to set the whole inner being into motion and
+activity. The inner processes were moulded in conformity with them. They
+were genuine formative forces. Man's being became what those formative
+forces made it; it became, to a certain extent, a representation of the
+events of its consciousness.
+
+The further evolution progresses in this manner, the more it results in a
+deeply incisive change in man's being. The power issuing from the pictures
+in the consciousness gradually becomes unable to extend over the whole
+human bodily frame, which divides into two parts, or two natures. Members
+are formed subject to the shaping influence of the picture-consciousness,
+and they become to a great extent a copy of that life of imagination in
+the way just described. Other organs escape such an influence. They are,
+as it were, too dense, too much determined by other laws, to conform
+themselves to the picture-consciousness. These organs withdraw from the
+human influence; but they come under another, that of the exalted
+Sun-beings themselves. A period of rest, however, is first seen to precede
+this stage of evolution. During this pause, the Sun-Spirits are gathering
+force to influence the Moon-beings under quite new circumstances.
+
+After this term of rest, man's being is distinctly divided into two
+natures. One of these is withdrawn from the independent action of the
+picture-consciousness; it assumes a more definite form, and comes under
+the influence of forces which, though issuing from the Moon body, are only
+called forth there through the influence of the Sun-beings. This part of
+the human being shares more and more in the life which is stimulated by
+the Sun: the other part rises, like a kind of head, out of the first one.
+It is flexible, can move itself, and takes shape in conformity with the
+life of dull human consciousness. Yet the two parts are closely connected
+with each other; they send one another their vital fluids, and members
+extend from one into the other.
+
+An important harmony is now attained by the working out, during the time
+in which all this happened, of such a relation between the Sun and Moon as
+is in keeping with the aim of this evolution. It has already been
+intimated in a former passage how the advancing beings throughout their
+stages of evolution, shape their celestial bodies from out the general
+cosmic mass. They emanate, as it were, the forces which govern the
+aggregation of the substances. The Sun and Moon have thus separated from
+each other, as was necessary for the preparation of the right abodes for
+their respective beings. But this regulation of material and its forces by
+the spirit is carried very much farther. The beings themselves condition
+as well, certain movements of the heavenly bodies, and the definite
+revolutions of them around each other. In consequence, those bodies occupy
+changing positions with regard to each other. And if the position or
+situation of one body relative to another is altered, the effects of their
+respective inhabitants upon each other also change. So it is with the Sun
+and Moon. Through the movement of the Moon around the Sun, which by this
+time had come about, the human beings come alternately at one time more
+into the sphere of the Sun's influence, at another they are turned away
+from it and are then thrown back more on their own resources. The movement
+is a consequence of the "fall" of certain Moon-beings, as already
+described, and of the settlement of the conflict which was thereby brought
+about. It is the physical expression of the new relation of spiritual
+forces created by this falling away. As a consequence of the rotation of
+the one sphere round the other the beings inhabiting these heavenly bodies
+experience the alternating conditions of consciousness above described. We
+may put it thus, that the Moon alternately turns its life toward the Sun
+and away from it. There is a Sun time and a planetary time and during this
+latter, the Moon-beings develop on the side of the Moon which is turned
+away from the Sun.
+
+It is true however, that so far as the Moon is concerned, in addition to
+the movement of the celestial bodies, still something else must be
+considered. That is to say, clairvoyant consciousness, on looking back,
+can plainly see the Moon-beings wandering around their own planet, at
+quite regular periods of time. Thus at certain times they seek localities
+where they can give themselves up to the Sun influence; at other periods
+they wander to places where they are not subject to that influence, and
+where they can, as it were, reflect upon their own being.
+
+In order to complete the picture of these events, we must further notice
+that the Sons of Life attain their human stage during this period. Man's
+senses, the beginnings of which already existed on Saturn, cannot even
+yet, on the Moon, be used for his own perception of external objects. But
+at the Moon stage those senses become the instruments of the Sons of Life,
+who make use of them in order to perceive through them. These senses,
+belonging to the physical human body, enter thereby into reciprocal
+relations with the Sons of Life, by whom they are not only used but
+improved.
+
+Through the changing relations of the Sun, there appears now in the human
+being himself, as has been already indicated, a change in the conditions
+of life. Things so shape themselves that when the human being is dominated
+by the Sun influence, he devotes himself more to the Sun life and its
+phenomena than to himself. At such times he feels the greatness and glory
+of the universe; he, so to speak, absorbs them. Those very exalted beings
+who dwell on the Sun then influence the Moon, which again influences human
+beings. This influence, however, does not extend to the whole of man, but
+chiefly to those parts which have thrown off the influence of their own
+picture-consciousness. It is then that especially the physical and the
+etheric bodies attain a definite size and form. On the other hand, the
+phenomena of consciousness retire into the background. But when the human
+being is turned away from the Sun, it is occupied with its own nature; an
+inner activity begins, especially in the astral body while the outer form,
+on the contrary, becomes more insignificant, and less perfect in form.
+
+Thus during the Moon evolution there are two states of consciousness to be
+clearly distinguished, alternating with each other; duller during the Sun
+period and clearer during the time when life is left more to its own
+resources. The first state though duller, is on the other hand more
+unselfish; man then lives a life more devoted to the outer world, to the
+universe. It is an alternation of states of consciousness, which on one
+hand may be compared with the alternation of sleeping and waking in
+present day humanity, as well as with his life between birth and death, on
+the other hand with the more spiritual existence between death and a new
+birth. The awakening on the Moon, when the Sun period gradually ceases,
+might be described as something intermediate between the awakening of
+contemporary man each morning, and his being born. And in the same way the
+gradual dulling of consciousness at the approach of the Sun period
+resembles a condition midway between falling asleep and dying. For on the
+old Moon there was not yet such a consciousness of birth and death as man
+now possesses. Man gave himself up to the enjoyment of the universe in a
+kind of Sun life. During this period he was carried beyond his own life;
+he lived more spiritually. We can only attempt an approximate description,
+by way of comparison, of what man experienced during such times. He felt
+as though the forces of the universe were streaming into him, pulsing
+through him. He felt as though intoxicated with the harmonies of the
+universe which he thus experienced.
+
+As such times his astral body was as though set free from the physical
+body; also part of the etheric body went with it out of the physical body.
+This organism, consisting of the astral and etheric bodies, was like a
+delicate, wonderful musical instrument, from the strings of which the
+mysteries of the universe reverberated. And the members of that part of
+the human being on which consciousness had but slight influence were
+shaped in accordance with the harmonies of the universe. For the
+Sun-beings worked in those harmonies. Thus this part of man was given its
+form by the spiritual sounds of the universe; and at the same time the
+alternation between the clearer state of consciousness during the Sun
+period, and the duller one, was not so abrupt as was that between the
+waking state and that of absolutely dreamless sleep in contemporary man.
+The picture-consciousness was not so clear as the present waking
+consciousness; but on the other hand, the other consciousness was not so
+dull as the dreamless sleep of the present day.
+
+Thus the human being had a conception, even though dim, of the play of the
+cosmic harmonies in his physical body and in that part of his etheric body
+which had remained united with the physical body. During the time when, so
+to speak, the Sun did not shine on humanity, the picture-concepts replaced
+these harmonies in man's consciousness. There was then a revival
+particularly of those parts of the physical and etheric bodies which were
+under the immediate power of consciousness. On the other hand, other parts
+of the human being, now not exposed to the formative forces streaming from
+the Sun, underwent a kind of hardening and drying up process. When the Sun
+period again drew near, the old bodies decayed; they fell away from the
+human being, and as though from the grave of his old bodily form, the
+rejuvenated human being appeared, who even in this new form, was still
+uncomely.
+
+A renewal of the life-process had taken place. By the operation of the
+Sun-beings and their harmonies, the new-born body shaped itself again in
+its perfection, and the process described above was repeated. Man felt
+that renewal as if it were the putting on of new garments. The kernel of
+his being had not passed through an actual birth or death; it had only
+passed from a spiritual tone-consciousness, in which it was given over to
+the outer world, to one of a more inner nature. It had sloughed off its
+skin. The old body had become useless; it was thrown off and renewed. This
+then more clearly describes what has been characterized above as a kind of
+reproduction, and which as has been said, is closely connected with
+perception. Man's being has brought forth his likeness with respect to
+certain parts of the physical and etheric bodies. However a being totally
+different from the parent being does not come into existence, but the
+kernel of the parent-being passes over into the offspring. No new being
+arises, but the same one in a new form.
+
+Thus the Moon human being experiences a change of consciousness. When the
+Sun period draws near, his pictured images become dimmer and dimmer, and
+blissful devotion takes possession of him; the harmonies of the universe
+resound in his peaceful inner being. Toward the end of this time the
+images of the astral body begin to be animated; he begins to be more
+conscious of himself and able to experience sensation. Man experiences
+something like an awakening from the bliss and tranquility in which he was
+wrapped during the sun period.
+
+At the same time another important experience begins. With this new
+clearing up of the picture-consciousness the human being sees himself as
+though enveloped in a cloud, which has descended upon him like a being
+from the cosmos.
+
+And he feels that being as something belonging to him, as a completion of
+his own nature; he feels it as that which gives him existence, as his
+"ego." That being is one of the Sons of Life. Man feels toward him
+somewhat like this: "I have lived in this being, even when I was given up
+to the glory of the universe in the Sun period,--only then he was not
+visible to me; now he is." And it is also this Son of Life from whom
+proceeds the force which, during the Sunless period, acts upon the body of
+man. Then when the Sun period again approaches, man feels as though he
+himself became one with the Son of Life. Even if man does not see him, he
+nevertheless feels closely united with him.
+
+Now the connection with the Sons of Life was such that not every
+individual human being had a Son of Life to himself, but an entire group
+of people felt such a being belonging to them. Thus people on the Moon
+lived segregated into groups, and each group felt in one of the Sons of
+Life its common "group-ego." The etheric body of each particular group had
+a specific form, in this way these groups differed from each other. But as
+the physical bodies shaped themselves in conformity with the etheric
+bodies, the differences of the latter were also stamped upon the former;
+and the individual groups of human beings appeared as so many species of
+people. As the Sons of Life looked down on the human groups belonging to
+them, they saw themselves to a certain extent reproduced in manifold
+individual human beings. And therein they felt their own egohood. They, so
+to speak, mirrored themselves in man. This was indeed the mission of the
+human senses at that time. It has already been shown that the senses did
+not as yet transmit objective perceptions. But they reflected the nature
+of the Sons of Life. What those Sons of Life perceived through reflection,
+gave them their "ego-consciousness." What was aroused in the human astral
+body by this reflection was the dull dim pictures of the
+Moon-consciousness. By thus acting conjointly and reciprocally with the
+Sons of Life, the human beings laid the foundations of the nervous system
+within their physical bodies. The nerves appear, one might say, as
+continuations of the senses, directed inwardly into the human body.
+
+It is evident, from this description, in what manner the three kinds of
+Spirits, those of Personality, of Fire, and of Life, act upon
+Moon-humanity. If we look back upon the most important, namely the middle
+period of the Moon evolution, we may say that the Sons of Personality are
+at that time implanting in the human astral body independence and the
+character of personality. It is owing to this fact that man can turn his
+attention inwards and work upon himself during those times when the Sun is
+not shining upon him.
+
+The Sons of Fire act upon the etheric body in so far as the independent
+formation of the human being becomes imprinted upon it. Through their
+means it comes to pass that human beings are again conscious of
+themselves, as such, every time the body is renewed. Thus a kind of memory
+is bestowed on the etheric body through the Sons of Fire.
+
+The Sons of Life act on the physical body in such a way that it is able to
+become the expression of the astral body which has now become independent.
+They thus make it possible for the physical body to become a physiognomic
+copy of its astral body. On the other hand, higher spiritual beings, in
+particular the Lords of Form and of Motion, reach down into the physical
+and etheric bodies, as far as these are developing during the Sun periods,
+regardless of the independent astral body. Their intervention comes from
+the Sun, in the manner described above.
+
+Under the influence of such facts, the human being gradually matures to a
+point where it can develop within itself the germ of the Spirit-Self just
+as during the second half of the Saturn evolution it developed the germ of
+the Spirit-Man and on the Sun that of the Life-Spirit. Thereby all the
+Moon conditions are changed. Human beings have not only become more noble
+and refined through successive transformations and renewals, but they have
+also gained in power. For this reason the picture-consciousness was more
+and more maintained during the Sun periods. It also gained influence in
+the formation of the physical and etheric bodies, which hitherto had been
+formed entirely by the action of the Sun-beings.
+
+What took place on the Moon through human beings and the Spirits connected
+with them became more and more like that which had formerly been effected
+by the Sun with its higher beings. The consequence was that those
+Sun-beings were able more and more to concentrate their forces on their
+own evolution. By this means the Moon became, after a time, mature enough
+to be again re-united with the Sun. To spiritual vision, these occurrences
+take place as follows: The "rebellious Moon-beings" had been gradually
+overcome by the Sun-beings and compelled to submit to them in such a
+manner, that their activities became a part of and subordinate to the
+activities of the Sun-beings. It is true that this happened only after the
+lapse of long ages during which the Moon periods had become shorter and
+shorter, and the Sun periods longer and longer. Now there again comes an
+evolution during which the Sun and Moon form one world-organism. By this
+time the physical human body has become quite etheric.
+
+When it is said that the physical body has become etheric, it must not be
+imagined that under such circumstances there is no existing physical body.
+What was formed as a physical body during the Saturn, Sun, and Moon
+periods, still exists. It is important to recognize the physical element
+even where it is not externally and physically manifested. It may also be
+present in such a way that it shows outwardly an etheric or even an astral
+form. We must distinguish between the outward appearance and the inner
+law. What is physical may become etheric and astral, at the same time
+retain in itself the physical law. That is the case when the physical body
+of man has attained a certain degree of perfection on the Moon. It becomes
+etheric in form.
+
+But when clairvoyant observation, which can perceive such things, is
+directed toward an etheric body of this kind, that body is seen to be
+ruled by physical, not etheric, laws. The physical element has in this
+case been taken into the etheric world, there to rest and to be nurtured
+as though in a mother's tender care. Later it again emerges in a physical
+form, but at a higher stage. If Moon-humanity had kept its physical body
+in its coarse physical form, the Moon would never have been able to unite
+itself with the Sun. By accepting the etheric form, the physical body
+becomes more closely related to the etheric body, and by this means can
+again be more closely interpenetrated with those parts of the etheric and
+astral bodies which had been forced to withdraw from it during the Sun
+periods of the Moon evolution. Man, who appeared as a being with a
+two-fold nature during the separation of Sun and Moon, again becomes an
+undivided being. The physical becomes more psychic. Therefore the psychic
+also becomes more closely connected with the physical.
+
+Now the Sun-Spirits, into whose immediate sphere this undivided human
+being has entered, are able to act upon it in quite a different manner
+from their previous influence from without on the Moon. Man is now in a
+more psycho-spiritual environment. Owing to this, the Lords of Wisdom are
+able to effect something momentous. They imbue and inspire him with
+wisdom. He thereby becomes in a certain sense an independent soul. And to
+the influence of these beings is added that of the Lords of Motion. They
+act principally on the astral body, so that under their influence it
+produces psychic activity, and an etheric body filled with wisdom. The
+latter is the foundation of that which has been described above as the
+rational or intellectual soul in contemporary man, whereas the astral
+body, inspired by the Lords of Motion, is the germ of the sentient soul.
+And because all this is effected in man's being in his progressed
+condition of independence, these germs of the rational and sentient soul
+appear as the expression of the Spirit-Self. In this connection the
+mistake must not be made of thinking that at this period of evolution the
+Spirit-Self was something separate from the intellectual and sentient
+souls. The latter are only the expression of the Spirit-Self, which
+signifies their higher unity and harmony.
+
+It is especially significant that the Lords of Wisdom intervene at this
+period in the manner described. For they do this not only with regard to
+humanity but also for the benefit of the other kingdoms which have been
+elaborated on the Moon. Upon the reunion of Sun and Moon these lower
+kingdoms are drawn into the Sun sphere. Everything in them which was
+physical becomes etheric. There are, therefore, minela-plants and
+plant-animals now in the Sun, just as there is humanity there. But those
+other creatures are still endowed with their own laws of being. They
+therefore feel like strangers in their environment. They came upon the
+scene with a nature but little in harmony with their surroundings. But as
+they have become etheric, the activity of the Lords of Wisdom may also
+extend to them. Everything which has come from the Moon into the Sun now
+becomes pervaded with the forces of the Lords of Wisdom. Hence what is
+developed out of the Sun-Moon organism during this period of evolution may
+be called in occult science the "Cosmos of Wisdom."
+
+When, therefore, after an interval of rest, our Earth system appears as
+the successor of this Cosmos of Wisdom, all the beings newly emerging on
+the earth, developing out of their Moon-germs, prove to be filled with
+wisdom. And this is the reason why earthly man when contemplating the
+things around him, is able to discover the wisdom concealed in their inner
+nature. The wisdom in each leaf of a plant, in every bone in animal and
+man, in the marvelous structure of the brain and heart, fills us with
+admiration. If man requires wisdom to understand things, and therefore
+gathers wisdom from them, this shows that there is wisdom in the things
+themselves. For however much man might have striven to understand things
+by means of wise perceptions, he could not draw wisdom from them unless it
+had first been put into them. He who tries by means of wisdom to
+understand things, assuming at the same time that wisdom had not first
+been concealed within them, may just as reasonably believe that he can
+empty water out of a glass into which it has not first been poured. As
+will be shown later in this book, the Earth is the "old Moon" risen again.
+And it appears as an organism full of wisdom, because it was permeated by
+the Lords of Wisdom and their forces during the epoch that has been
+described.
+
+It will easily be understood that this description of the Moon condition
+could take account only of certain temporary forms of evolution. It was
+necessary to pause at certain things in the progress of events, and single
+them out for delineation. It is true that this kind of description gives
+only isolated pictures, and it may be deplored for this reason, that in
+the foregoing account the evolutionary scheme was not brought down to a
+system of precise and definite concepts. But in the face of such an
+objection it may be well to point out that the description was
+intentionally given in less clearly defined outlines. For it is not of so
+much consequence here to give speculative ideas and to construct theories
+as to represent what really passes before the spiritual eyes of
+clairvoyant consciousness, when looking back upon these events. With
+regard to the Moon evolution this cannot be done in such sharp and
+definite outlines as are characteristic of earthly perceptions. In the
+Moon period we are mainly concerned with variable, changing impressions,
+with shifting, moving pictures and their transitory stages. We have,
+moreover, to bear in mind that we are contemplating an evolution
+continuing through long, long periods of time, and that out of all that
+presents itself, it is possible to seize upon only momentary pictures and
+fix them for delineation.
+
+The Moon period actually reached its highest point at the time when the
+astral body, implanted in man, had brought him so far along the
+evolutionary path that his physical body afforded the Sons of Life the
+possibility of attaining their human stage. Man had then attained all that
+this epoch could give him for himself, for his inner nature on the upward
+path. The following, or second half of the Moon evolution may therefore be
+termed the "ebb-tide," or wane. But even during this ebb-tide one sees a
+most important thing taking place with regard to man's environment, and
+even with regard to himself. It is now that wisdom is implanted in the
+Sun-Moon body. It has been shown that during the ebb-tide the germs of the
+intellectual and sentient souls are implanted. But the development of
+these, as well as of the consciousness-soul and with it the birth of the
+"Ego"--the free self consciousness--does not ensue until the Earth period.
+
+At the Moon stage the intellectual- and sentient-souls have as yet no
+appearance of being used by human beings as a means of expression; they
+appear rather as instruments of those Sons of Life who belong to humanity.
+Were we to describe the feeling of the human dweller on the Moon in this
+respect, we should have to say that he experiences the following: "The Son
+of Life lives in and through me; he surveys through me the environment of
+the Moon; in me he reflects upon the things and beings of that
+environment." The Moon human being feels himself overshadowed by the Son
+of Life, and looks upon himself as the instrument of that higher being.
+During the time of the separation of Sun and Moon he felt a greater
+measure of independence when the Sun was turned away from him; but at the
+same time he also felt as though the ego belonging to him, which had
+disappeared from the picture-consciousness during the Sun period, now
+became visible. It was, for Moon-humanity, what may be described as a
+change in the states of consciousness, so that the Moon-being had this
+feeling: "In the Sun period my ego wafts me away into higher regions, into
+the presence of exalted beings, and when the Sun disappears it descends
+with me into lower worlds."
+
+The actual Moon evolution was preceded by a preparatory stage. In a
+certain way the Saturn and Sun evolutions were recapitulated. Now, after
+the reunion of Sun and Moon, during what we have termed the ebb-tide, two
+epochs may be distinguished one from the other. In the course of these,
+even physical condensation occurs to a certain degree. Therefore
+psycho-spiritual conditions of the Sun-Moon organism alternate with others
+of a more physical nature. In such physical epochs human beings and those
+of the lower kingdoms appear as though they were preparing, in stiff not
+yet self-reliant forms, the type of what they were to become in a more
+independent manner during the Earth period. We may therefore speak of two
+preparatory epochs in the Moon evolution, and of two others during the
+ebb-tide. In occult science such epochs may be termed cycles.(20) In that
+period which follows the two preparatory epochs, and precedes those of the
+ebb-tide--that is to say, during the time of the separation of the
+Moon--three epochs can again be distinguished. The middle period is the
+time when the Sons of Life reached the human level. It is preceded by a
+period in which all conditions lead up to that crowning event; and it is
+followed by one which may be called a time of adaptation and of perfecting
+the new creations.
+
+In this way the middle period of the Moon evolution is again divided into
+three epochs, which, with the two preparatory periods and the two during
+the ebb-tide make up seven Moon cycles, or rounds. It may therefore be
+said that the whole Moon evolution passes through seven cycles, or rounds.
+Between them are intervals of rest, which have been mentioned repeatedly
+in the above description. Yet we can approach a true concept of these
+facts only if we do not think of the changes between the periods of
+activity and those of rest, as sudden ones. For instance, the Sun-beings
+little by little withdraw their activity from the Moon. A time begins for
+them which, viewed from without, appears to be their resting period,
+whereas in reality an intense, independent activity still continues on the
+Moon itself. Thus the active period of one kind of being repeatedly
+extends into the resting time of another. If we take account of such
+things we may speak of a rhythmic ascent and descent of forces in cycles.
+Indeed, similar divisions are to be recognized even within the seven Moon
+cycles mentioned. We may then call the whole Moon evolution one great
+cycle, and the seven divisions, or rounds, within it, "small" cycles; and
+again, the separate parts of these, "smaller" cycles. This systematic
+arrangement into seven times seven divisions is also noticeable in the Sun
+evolution and can be indicated during the Saturn period. Yet we must bear
+in mind that the boundaries between the divisions are somewhat obliterated
+even in the Sun, and still more so in Saturn. These boundaries become more
+and more defined the nearer evolution advances to the Earth period.
+
+                  -------------------------------------
+
+At the close of the Moon evolution, which has been sketched in the
+foregoing pages, all the beings and forces connected with it enter upon a
+more spiritual form of existence. This is on quite a different plane from
+that of the Moon period, and also from that of the Earth evolution which
+follows. A being possessed of faculties so highly developed as to enable
+him to perceive all the details of the Moon and Earth evolutions need not
+necessarily be able to see what happens during the interval between the
+two periods. For one possessing such vision, beings and forces would, at
+the end of the Moon period, disappear, as it were, into nothingness; and
+after an interval they would issue forth again from the dusky twilight of
+the cosmic depths. Only a being endowed with considerably higher faculties
+would be capable of following up the spiritual events which take place
+during this interval.
+
+When this interval is over, the beings who took part in the evolutionary
+processes on Saturn, Sun, and Moon reappear endowed with new faculties.
+Beings of a higher order than man have, by their former achievements, won
+the power of bringing man's evolution forward to a point at which he would
+be able to unfold in himself, during the Earth period, a form of
+consciousness which stands a step higher than the picture-consciousness he
+had possessed during the Moon period. But man must first be prepared to
+receive this gift.
+
+During the Saturn, Sun, and Moon evolutions, he incorporated within his
+being the physical, etheric, and astral bodies. But those bodies were only
+endowed with such faculties and powers as enabled them to have a
+picture-consciousness; the organs and forms by means of which they could
+attain to a cognizance of a world of outer sense-objects, such as is
+requisite for the Earth stage, were still wanting. Just as the new plant
+unfolds only what is concealed in the seed originating from the old plant,
+so do the three principles of man's nature appear, at the beginning of the
+new stage of evolution, with such forms and organs as will enable them to
+develop only a picture-consciousness. It is necessary first to prepare
+them for the unfolding of a higher state of consciousness.
+
+This takes place in three preliminary stages. During the first, the
+physical body is raised to a level at which it becomes able to undergo the
+necessary remodeling which is to serve as a basis for consciousness of
+outer objects. This is one of the preliminary stages of the actual earth
+evolution, and may be called a recapitulation of the Saturn period on a
+higher level. For during this period, as during the Saturn period, higher
+beings are working only on the physical body. When the latter has
+progressed far enough in its evolution, all beings must first again pass
+into a higher form of existence before the etheric body can also progress.
+The physical body must, as it were, be recast, in order to be able, in its
+remodeled state, to receive the more highly constituted etheric body.
+After this interval devoted to a higher form of existence, a kind of
+recapitulation of the Sun evolution on a higher level, occurs for the
+purpose of shaping the etheric body. And after another interval, a similar
+thing occurs for the astral body, by means of a recapitulation of the Moon
+evolution.
+
+Let us now turn our attention to the evolutionary processes taking place
+after the close of the third recapitulation described. All beings and
+forces have passed again into a state of spiritualization. During that
+state they ascended into higher worlds. The lowest of the worlds, in which
+something of them is still to be perceived during this spiritualizing
+epoch, are the same in which contemporary man sojourns between death and a
+new birth. These are the regions of the spirit-world. Thence the beings
+and forces gradually descend again into lower worlds. Before the physical
+Earth evolution begins they have so far descended that their lowest
+manifestations are to be seen in the astral or psychic world.
+
+Everything human existing at that period is still in its astral form. In
+order to understand this condition of humanity, attention should be paid
+especially to the fact that though man has within him the physical,
+etheric and astral bodies, yet the physical and etheric bodies are not
+present in their own forms but in astral form. It is not physical form
+that makes the physical body physical, but the fact that it embodies
+physical laws, although possessing an astral form. It is a being in a
+psychic form with a physical law of existence. The etheric body is in a
+similar position.
+
+To spiritual vision the Earth at this stage of evolution appears at first
+as a heavenly body all soul and spirit, in which, therefore, even physical
+and life forces appear in a psychic form. In this world-organism
+everything which will subsequently be moulded into the creatures of the
+physical earth is contained in a germinal state. The globe is luminous;
+but its light is not yet such as could be seen by physical eyes, supposing
+even that they had then existed. The globe shines only in psychic light to
+the opened vision of the seer.
+
+A process now takes place on this globe which may be designated
+"condensation." The result of this is that after a time a fiery form
+appears in the midst of the psychic globe; this condition was similar to
+that of Saturn in its densest state. This fiery form is interpenetrated by
+the action of the various beings who are taking part in the evolution. The
+reciprocal action which is to be observed between those beings and the
+planetary body is like a rising out of and a diving into the earth's fiery
+globe. Hence the earth's globe is by no means a homogeneous substance, but
+has somewhat the character of an ensouled and spiritualized organism. The
+beings destined to become human on the earth in man's present form are as
+yet in a condition which renders them the least capable of sharing in the
+activity of plunging into the fiery globe. They remain almost entirely in
+the uncondensed environment. They are still living in the bosom of the
+higher spiritual beings. At this stage they come in contact with the fiery
+earth at only one point of their psychic form, and this causes one part of
+their astral form to be densified by the heat. Thus earth-life is
+enkindled in them. They therefore still belong to psycho-spiritual worlds
+with regard to the greater part of their nature, but by coming in contact
+with the earth's fire, vital heat plays around them.
+
+If we wish to draw a material, yet supersensible, picture of these human
+beings in the very beginning of the earth's evolution, we must imagine a
+psychic ovoid, or egg, contained within the circumference of the earth,
+and enclosed on its lower surface, as an acorn is by its cup. The
+substance of the cup, however, consists solely of heat or fire. The
+process of being enveloped by heat not only causes the kindling of life in
+the human being, but a change appears simultaneously in the astral body.
+In this body becomes incorporated the first germ of what afterwards
+becomes the sentient-soul. We may therefore say that man at this stage of
+his existence consists of the sentient-soul, the astral body, the etheric
+body, and the physical body, which latter is formed out of fire. Those
+spiritual beings who participate in human existence surge through the
+astral body. Man feels himself bound to the earth body by the
+sentient-soul. He has therefore at this time a preponderating
+picture-consciousness, in which are manifested those spiritual beings in
+whose bosom he reposes; and the feeling of his own body seems to be merely
+a point within that consciousness. He looks down, so to speak, from the
+spiritual world upon earthly possession, which he feels belongs to him.
+
+Further and further the condensation of the earth now proceeds and at the
+same time the differentiation of the various parts of man, as has been
+described, becomes more and more defined. From a definite point of
+evolution onward, the earth is so far condensed that only part of it is
+fiery; another part has assumed a substantial shape, which may be termed
+"gas" or "air." A change also takes place now in man. He is not only
+brought into contact with the heat of the earth, but the air substance is
+incorporated in his fire-body. And as heat kindled life in him, the air
+playing around him creates an effect within him which may be called
+(spiritual) sound. His etheric body begins to resound. Simultaneously, a
+part of the astral body becomes separated from the remainder; this part is
+the germ of the intellectual-soul which appears later.
+
+In order to bring before our eyes what takes place in the human soul at
+this time, we must notice that the beings superior to man are surging
+through the airy-fiery body of the earth. In the fire-earth it is at first
+the Sons of Personality who are of importance to man, and when man is
+stirred into life by the heat of the earth his sentient soul says to
+itself, "These are the Sons of Personality." In the same way the beings
+called "Archangels" earlier in this book (in accordance with Christian
+esotericism) appear in the air-sphere. It is their influences which man
+feels within him as sound, when the air plays around him. And the
+intellectual-soul then says to itself, "These are the Archangels." Thus
+what man at this stage perceives, through his connection with the earth,
+is not as yet a collection of physical objects, but he lives in sensations
+of heat which rise up to him, and in sounds; in those heat currents and
+sound waves, however, he feels the Sons of Personality and the Archangels.
+It is true that he cannot perceive those beings directly, only, as it
+were, through a veil of heat and sound. While these perceptions are
+penetrating from the earth into his soul, there continue to ascend and
+descend within it the images of those higher beings in whose tender care
+he feels himself to be.
+
+Now evolution takes a further step, which is once more expressed in
+condensation. Watery substance is incorporated into the Earth-body, so
+that now the latter consists of three parts,--igneous, aeriform, and
+aqueous. Before this happens, something of great importance takes place.
+An independent celestial body is split off from the fiery-aeriform earth;
+this new body becomes in its later development our present sun.(21)
+Previously, earth and sun had formed one body. After the sun had been
+split off, the earth still has at first everything within it which is in
+and on the present moon. The separation of the sun takes place because
+higher beings could no longer carry on their own evolution as well as
+their task on Earth within this atmosphere, now densified to the
+consistency of water. They separate from the general mass of the Earth the
+only substances useful to them, and fare forth to make a new abode for
+themselves in the sun. They now influence the earth from the sun, from
+outside. Man, however, needs for his further evolution an environment in
+which matter becomes still more condensed.
+
+With the incorporation of watery substance in the earth-body a change also
+takes place in man. Henceforth not only does fire stream into him and air
+play around him, but watery substance is incorporated into his physical
+body. At the same time his etheric part changes: that is, it is now
+perceived by man as a fine light-body. Previous to this, man had felt
+currents of heat rising up to him from the earth: he had felt air
+surrounding him through tones; now, the watery element also penetrates his
+fire-air body, and he sees its ebb and flow as the alternate flaring up
+and dimming of light. But a change has also taken place in his soul. To
+the germs of the sentient and intellectual souls is added that of the
+consciousness-soul. The "Angels" work in the element of water; they are
+also the real producers of light. It was as though they appeared to man in
+light.
+
+The higher beings who were previously in the Earth-planet itself, now
+influence it from the sun. On this account all effects produced on the
+earth are changed. The human being chained to earth would no longer be
+able to feel the influence of the sun-beings within him, if his soul were
+unceasingly turned toward the earth, from which his physical body is
+taken. A change now appears in the conditions of human consciousness. At
+certain times the sun-beings wrest the soul of man from his physical body,
+so that man is now alternately purely psychic, in the bosom of the
+sun-beings, and, when united with the body, in a condition in which he
+receives earth influences. When in the physical body, heat currents stream
+up to him; a sea of air is sounding round him and water pours into and out
+of him. When man is out of his body the images of the higher beings in
+whose care he is, float through his soul.
+
+The earth passes through two periods at this stage of its evolution.
+During one of these it allows its substances to circulate around the human
+souls and clothe them with bodies; during the other, the souls have
+withdrawn from it, and only the bodies are left and the human beings are
+in a condition of sleep. It is speaking quite in conformity with facts to
+say that in those times of a remote past the earth passed through a day
+and a night time. (Expressed in terms of physical space this means that
+through the reciprocal action of the sun-beings and the earth-beings, the
+earth is brought into a movement in relation with the sun; thus there is
+brought about the alternation of day and night periods described above.
+The day period is when the surface of the earth, on which man is evolving,
+is turned toward the sun; the night period, the time when man leads a
+purely psychic existence, is when the earth's surface is turned away from
+the sun. Now it must not, of course, be imagined that in that far-off time
+the earth's motion around the sun was like its present motion. The
+conditions were still utterly different. But even at this early point it
+is helpful to realize that the motions of the celestial bodies are a
+consequence of the mutual relations of the spiritual beings inhabiting
+them. Spiritual-psychic causes produce in the celestial bodies positions
+and motions which permit the manifestation of spiritual conditions on the
+physical plane.)
+
+If our gaze were turned upon the earth during its night period, its body
+would appear like a corpse. For it consists to a great extent of the
+decaying bodies of those human beings whose souls are in another state of
+existence. The organized watery and aeriform structures of which human
+bodies were formed become disintegrated, and dissolve into the rest of the
+earth's substance. Only that part of man's body which was formed from the
+very beginning of the earth evolution by the co-operation of fire and the
+human soul, and which subsequently became denser and denser, continues to
+exist as an insignificant looking embryo. Now when the day period begins,
+the earth once more participates directly in the sun influence, and human
+souls press forward into the sphere of physical life. They come in contact
+with the embryos, and cause them to spring up and assume an external form,
+which appears like an image of man's psychic being. Something like a
+delicate fertilization then takes place between the human soul and the
+bodily embryo.
+
+The souls thus embodied now begin once more to attract the aeriform and
+watery substances and incorporate them in their own bodies. Air is
+expelled and absorbed by the organized body,--the first beginning of that
+which later appears as the respiratory process. Water too is absorbed and
+expelled; the nutritive process in its original form has begun. But these
+processes are not yet perceived as external ones. A kind of external
+perception takes place in the soul only by means of the already
+characterized kind of fertilization. Here the soul vaguely feels its
+awakening to physical existence when it comes in contact with the embryo
+which is held toward it from the earth. It then feels something which may
+be put into words thus: "This is my form." And such a feeling, which might
+even be called a dawning consciousness of self, abides within the soul
+through this union with the physical body. But the soul still feels the
+process of absorbing air in an absolutely psycho-spiritual way, as an
+image, which appears in the form of tone-pictures surging up and down;
+these give form to the embryo which is being incorporated within them. The
+soul everywhere feels itself in the midst of sound waves, and that it is
+fashioning the body in accordance with those tone forces. Thus are human
+forms developed at that stage of evolution. They cannot be observed in any
+external world by our present consciousness. They evolve like vegetable or
+flower forms of fine substance, therefore appear like flowers waving in
+the wind.
+
+During his Earth period, man experiences the blissful feeling of being
+fashioned into such forms. The absorption of the watery parts is felt in
+the soul as an accession of force, or inner strength. From without it
+appears as growth of the physical human structure. As the direct influence
+of the sun decreases, the human soul also loses the power of controlling
+these processes. By degrees they are cast aside. Only those parts are left
+which allow the embryo, above described, to mature. But man leaves his
+body, and returns to the spiritual form of existence. (As not all parts of
+the earth's body are employed in building up human bodies, we must not
+imagine that during the earth's night period, it is composed exclusively
+of disintegrating corpses and embryos waiting to be awakened. All these
+are imbedded in other structures, which are formed out of the earth's
+substances. The status of those structures will be explained later.)
+
+Now, however, the process of condensing the earth's substance continues.
+To the watery element is added the solid or "earthly" substance ("earthly"
+in the sense of occult science). And when this happens man also, during
+his earth period, begins to incorporate the earthly element in his body.
+As soon as this incorporation begins, the forces which the soul brings
+with it out of the disembodied state, no longer have the same power as
+before. Previously, the soul had fashioned its body out of the igneous,
+aeriform, and watery elements, in accordance with the tones which
+resounded and the light-pictures which played around it. The soul cannot
+do this with regard to the solidified form. Other forces now interpose to
+shape it. What is left behind of man, when the soul withdraws from the
+body, is not only an embryo to be fanned into life by the returning soul,
+but a structure containing in itself reanimating power. The soul, at its
+departure, not only leaves its image behind on earth but sends down some
+of its animating power into that image.
+
+Now on its reappearance on earth the soul alone no longer suffices to
+awaken the image to life; reanimation must take place in the image itself.
+The spiritual beings influencing the earth from the sun now uphold the
+reanimating force that is in the human body, even though man himself is
+not upon the earth. Thus, during its incarnation, the soul is not only
+sensible of the sounds and light-pictures floating around, in which it
+feels the beings next above it, but, through receiving the earthly
+element, it comes under the influence of those still higher beings who
+have taken up their abode on the sun. Previously, man felt that he
+belonged to the psycho-spiritual beings with whom he was united when free
+from the body. His ego was still within them. Now that ego confronts him
+during physical incarnation, quite as much as everything else which is
+around him during that period. Independent images of the psycho-spiritual
+being of man were henceforth on the earth. These structures, in comparison
+with the present human body, were of a finer material. For the earthly
+part mixed with them only in its finest state, much in the same way as
+when man of the present day absorbs the finely distributed substances of
+an object through his organ of smell. Human bodies were like shadows. But
+as they were distributed over the whole earth they came under earth
+influences, which varied in their nature on different parts of the earth's
+surface. Whereas formerly bodily images corresponded to the human soul
+animating them, and on that account were essentially alike over the whole
+earth, differences now appeared between human forms. In this manner the
+way was prepared for what appeared later as differences of race.
+
+When the human body became independent, the previous close union of the
+earth-man with the psycho-spiritual world was to a certain extent
+dissolved. Henceforth, when the soul left the body, the latter, in a way,
+continued to live. If evolution had gone on advancing in this manner, the
+earth would have hardened under the influence of its solid elements. To
+the eyes of the seer who looks back on those conditions, human bodies,
+when abandoned by their souls, appear to become more and more solidified.
+And after a time the human souls returning to earth would have found no
+available material with which to combine. All the substances available for
+man would have been used up in filling the earth with the hardened,
+wood-like remains of incarnations.
+
+Then an event took place which gave a new turn to the whole evolution.
+Everything in the solid earthly substance which could contribute to
+permanent induration was eliminated. At this point our present moon left
+the earth. And what had previously directly conduced to a moulding of
+permanent forms, now operated from the moon indirectly and in a diminished
+degree. The higher beings, on whom that moulding of forms depended, had
+resolved to exercise their influences upon their earth no longer from its
+interior, but from without. By this means there was brought about in the
+bodily structure of man a difference which must be called the beginning of
+the separation into a male and a female sex.
+
+The finely constituted human forms which formerly inhabited the earth, had
+produced through cooperation of the two forces within themselves, that of
+the embryo and that of the animating force, the new human form, their
+descendant. These descendants are now transformed. In one group the
+animating power of the psycho-spiritual element was paramount; in another
+the animating germinal force. This was caused by the weakening of the
+power of the solid element in consequence of the moon's leaving the earth.
+The reciprocal action of these two forces now became more delicate than it
+had been before--when it occurred within one single body, consequently the
+descendant also became more delicate and fine. He entered the earth in a
+delicate condition, and only gradually incorporated more solid parts
+within him. In this way the possibility of union with the body was once
+more given to the human soul returning to earth. It no longer animated the
+body from without, because that animation took place on the earth itself;
+but it became united with the body, and enabled it to grow. Of course a
+certain limit was set to that growth. Through the separation of the moon,
+the human body had for a time become supple; but the more it continued to
+grow on the earth, the more the solidifying forces got the upper hand. At
+length the share borne by the soul in the organization of the body grew
+less and less, and the body disintegrated when the soul ascended to
+psycho-spiritual modes of existence. One can trace how the forces
+gradually acquired by man during the Saturn, Sun, and Moon evolutions take
+part more and more in the progress of man during the described formative
+periods of the earth. The first part to be kindled by the earth's fire is
+the astral body, still containing within it the etheric and physical
+bodies in a state of solution. Then the astral body is organized into a
+more subtle astral part, the sentient soul, and into a grosser etheric
+part, which henceforth is in contact with the earth-element; when this
+occurs, the etheric or vital body, already fore-shadowed, makes its
+appearance. And while the intellectual and consciousness-souls are being
+evolved in the astral man, there are incorporated into the etheric body
+those coarser parts which are susceptible to sound and light.
+
+At the time when the etheric body still further densifies and changes from
+a light-body into a fire or heat-body, the stage of evolution has been
+reached at which, as described above, parts of the solid earth-element are
+incorporated into man. Because the etheric body has condensed to the
+consistency of fire, it is now able, by means of the forces of the
+physical body previously implanted in it, to combine with those substances
+of the physical earth attenuated as far as the fire-state. But by itself
+it would no longer be able to introduce air substances into the body which
+has meanwhile become more solidified. Then, as indicated above, the higher
+beings dwelling on the sun interpose, breathing air into the body. While
+man, by virtue of his past, is able of himself to become permeated with
+earthly fire, higher beings direct the breath of air into his body.
+Heretofore the etheric body of man, as a receiver of sound, had been the
+director of the air current. It permeated man's physical body with life.
+Now the physical body gets life from without. The result is that this life
+becomes independent of the soul part of man. On departing from the earth,
+the soul leaves behind not only the seed of its form, but also a living
+image of itself. The Lords of Form now remain united with that image, and
+the life they have bestowed, they transfer to man's descendants, when his
+soul has left the body. Thus comes about what may be called heredity, and
+when the human soul once more appears on earth it feels that it is in a
+body animated by the life of its ancestors. It feels itself especially
+attracted to just that kind of a body. In this way something like a
+_memory_ is formed of the ancestor with whom the soul feels itself to be
+at one. This memory passes through the line of descendants in the form of
+a consciousness possessed in common. The ego thus flows down through the
+generations.
+
+At this stage of evolution man, during his life on earth, was conscious of
+himself as an independent being. He felt the inner fire of his etheric
+body to be combined with the external fire of the earth. He could feel the
+heat that was streaming through him as his own ego. In those heat
+currents, interwoven with life, are to be found the first beginnings of
+the circulation of the blood. But in what flowed into him as air, he did
+not exactly feel as his own being. Indeed, it was the forces of the higher
+beings we have described that were working in that air. But still there
+was left to him, within the air that flowed through him, that part of the
+active forces which belonged to him by virtue of his previously formed
+etheric powers. He was master in one part of those air currents. And to
+that extent, it was not only the higher beings who were shaping him, but
+he himself. He formed the air parts of his being in accordance with the
+images of his astral body. While air was thus flowing into his body from
+without, a process which became the basis of respiration, part of the air
+was formed within him into an organism which became fixed and was the
+basis of the subsequent nervous system. Thus man at this period was
+connected with the external earth by heat and air.
+
+On the other hand, he was not conscious of the introduction within himself
+of the solid element of the earth. Although it contributed to his own
+embodiment, he could not perceive directly what was being supplied but
+could only do so through a dim consciousness in the image of the higher
+beings who were active in the process. In the same kind of picture-form,
+as an expression of the beings above him, man had previously perceived the
+introduction of the fluid element into the earth. Through the
+densification of his earthly form the pictures have now undergone a change
+in his consciousness. The solid element has been mixed with the fluid.
+This incoming of the solid element must also be seen to be the work of
+higher beings operated from without. It is no longer possible for the
+human soul to have the power of directing the supply for that supply has
+now to serve his body, which is being built up from without. He would
+spoil its form if he were to direct the influx himself.
+
+What, therefore, reaches him from without appears to him to be directed by
+authoritative orders issuing from the higher beings who are at work on the
+shaping of his body. Man feels himself to be an ego; he has within him, as
+part of his astral body, his intellectual-soul, through which he inwardly
+perceives, in the form of pictures, what is happening externally, and by
+means of which he permeates his delicate nervous system. He feels himself
+to be descended from ancestors, by virtue of the life flowing down through
+the generations. He breathes, and feels it to be the effect of the higher
+beings who have been described as the Lords of Form. He is likewise
+subject to their impulses in all that which comes to him from the outside
+(as his food). What he finds most obscure is his origin as an individual.
+As to that, he only knows that he has been under the influence of the
+Lords of Form expressing themselves in earth-forces. In his relations with
+the outer world, man was guided and ruled. This finds expression through
+the fact that man has a consciousness of the psycho-spiritual activities
+operating behind his physical environment. It is true that he does not see
+the spiritual beings in their own form, but he is conscious in his soul of
+sounds and colors. He knows, however, that it is the actions of spiritual
+beings that are realized through that world of images. What those beings
+communicate to him, reaches him as sound; their manifestations appear to
+him in light-pictures.
+
+The innermost concepts, of which earthly man becomes conscious, are those
+conveyed to him by the element of fire or warmth. He can already
+distinguish between his own inner heat and the heat currents of the
+earth's periphery. In these latter are manifested the Sons of Personality.
+But man has only a dim consciousness of what is behind the currents of
+external heat. It is in those very currents that he feels the influence of
+the Lords of Form. When powerful effects of heat are produced in man's
+environment, the soul feels that spiritual beings are now heating the
+earth's circumference--beings, from whom a spark has been detached, which
+warms his inner being.
+
+In the effect of light, however, man does not yet distinguish in quite the
+same manner between the outer and the inner. When light-pictures appear
+around him, they do not always produce the same feeling in the soul of the
+earth-man. There were times when he felt them as external images. This was
+during the period when he had just descended from the disembodied state
+into incarnation. It was the period of his growth on earth. As the time
+approached for the embryo to be developed those images faded, and man only
+retained something like inner memory-pictures of them. The actions of the
+Sons of Fire (Archangels) were contained in those light-pictures, which
+appeared to man to be the servitors of the Fire-spirits who sent down a
+spark into his own inner being. When their outer manifestations died away,
+man felt them inwardly in the form of images (memories). He felt himself
+united with their forces. And so indeed he was. For by means of what he
+had received from them, he was able to work upon his surrounding
+atmosphere. This, under his influence, began to emit light.
+
+At that time nature forces and human forces were not as yet separated from
+each other as they subsequently became. What happened on earth still
+emanated to a great extent from human forces. Viewing nature processes on
+the earth from the outside, one would then have seen in them not only
+something independent of man, but also the effect of human activity within
+those processes. Sound-perceptions assumed a still more different form to
+the earth-man. From the beginning of earth-life they had been perceived as
+outer tones. Whereas the external air pictures were perceived up to the
+middle of earth existence, the external tones could be heard even after
+that middle period. And only toward the end of his life did the earth-man
+become insensible to them. But the memory-pictures of those sounds
+remained. In them were contained the manifestations of the Sons of Life
+(Angels). When, toward the end of his life, man felt himself inwardly
+united with those forces, he was able, by imitating them, to produce
+mighty effects in the earth's watery element. The waters surged in and
+above the earth under his influence. Man had perceptions of taste only
+during the first quarter of his earth-life, and even then they seemed to
+the soul like a memory of the experience of his disembodied state. As long
+as they lasted, his body continued to grow more and more solid by
+assimilating external substances. In the second quarter of earth life
+growth still continued, but the form was already fully developed. At this
+time man could perceive other living beings near him only through their
+heat, light, and sound effects; for he was not as yet capable of imagining
+the solid element. During the first quarter of his life he received the
+taste-impressions described, only through the watery element.
+
+Man's external bodily form was an image of this inner psychic condition.
+Those parts were most fully developed which contained the first
+fore-shadowing of the later form of the head. The other organs appeared
+only as appendages. These were shadowy and indistinct. Yet earth-beings
+varied with regard to form. There were some in whom the appendages were
+more or less developed, according to the earth-conditions under which they
+lived. This varied with people's different dwelling places on the earth.
+Where they were more involved in the things of earth, the appendages
+became more prominent. Those human beings who at the beginning of physical
+development on earth were the ripest, owing to their previous evolution,
+having come in contact with the fire-element at the very beginning before
+the earth had been condensed into air, were those now able to develop the
+first beginnings of the head most completely. They were those persons
+possessing most inner harmony.
+
+Others were ready for contact with the fire-element only when the earth
+had already evolved air within it. They were more dependent upon outer
+conditions than the first mentioned, who distinctly felt the Lords of Form
+through heat, and during their earth-life felt as though they retained a
+memory of having belonged to those spirits and of having been connected
+with them in the disembodied state. The second species of human beings
+only had the memory of the disembodied state to a more limited degree;
+they were conscious of their fellowship with the spiritual world chiefly
+through the light-influences of the Sons of Fire (Archangels). A third
+type of human beings was still more entangled in earthly existence. It was
+they who were unable to come in contact with the fire-element until the
+earth was separated from the sun and had absorbed the watery element
+within itself. Their feeling of fellowship with the spiritual world was
+especially slight at the beginning of earth-life. Only when the activities
+of the Archangels, and more especially of the Angels, influenced the inner
+imaginative life, did they feel this connection to any degree. On the
+other hand, at the beginning of the earth-period they were full of active
+impulses for performing deeds which can be accomplished under earthly
+conditions only. In them the extremities were particularly strongly
+developed.
+
+When the Moon-forces, before the separation of the moon from the earth,
+tended more and more to harden the latter, it happened that among the
+descendants of the embryos left behind upon the earth by man, there were
+some in whom human souls returning from the disembodied state could no
+longer incarnate in consequence of the Moon-forces. The form of these
+descendants was too much solidified and through the Moon-forces, had
+become too unlike the human form to be able to reassume it. Consequently
+certain human souls no longer found it possible, under these
+circumstances, to return to earth. Only the ripest and strongest of these
+souls felt competent to transform the earth-body during its growth, so
+that it could blossom into a human form. Only a portion of the bodily
+descendants of man became the vehicles of earthly human beings. Another
+part, because of its solidified form, was able to receive only souls on a
+lower level than those of men. But there was one group of human souls,
+however, which was prevented from participating in the earth-evolution of
+that time. In this way they were driven to embark on another course.
+
+There were souls who, as far back as the separation of the sun from the
+earth, found no place on the latter. For their further evolution they were
+removed to a planet which, under the guidance of cosmic beings, was
+detached from the universal world-substance,--that substance of which the
+earth formed a part at the beginning of its physical evolution, and from
+which the sun had separated. This planet, in its physical expression, is
+the one known to outer science as "Jupiter." (Here we are speaking of
+celestial bodies, planets, and their names exactly in the sense of a more
+ancient science, and as is in harmony with occult science. Just as the
+physical earth is only the physical expression of a great psycho-spiritual
+organism, so is every other celestial body. And as the seer does not
+denote only the physical planet by the word "earth," nor only the physical
+fixed star by "sun," so when speaking of "Jupiter," "Mars," and the other
+planets, he signifies far-reaching spiritual relationships. The form and
+mission of the heavenly bodies have, in the nature of things, been
+essentially changed since the times of which we are here speaking,--in a
+certain respect even their position in celestial space has been changed.
+It is possible only for one who follows with the seer's vision the
+evolution of those celestial bodies back to remote ages of the past, to
+apprehend the connection of contemporary planets with their predecessors.)
+On Jupiter the souls that have been described continued their evolution.
+
+And later, when the earth was tending more and more toward solidification,
+still another abode had to be prepared for souls who even though they were
+able to occupy the solidified bodies for a time, could no longer do so
+when this solidification had progressed too far. An appropriate place for
+their further evolution was prepared on "Mars." Even as far back as the
+time when the soul was still united with the sun, and was incorporating
+the sun's air elements within itself, certain souls were proving unfit to
+participate in the earth's evolution. They were too powerfully affected by
+the earthly bodily form. Accordingly, even at that time, they had to be
+withdrawn from the direct influence of the Sun-forces. These had to
+influence them from without. The planet Saturn became the scene of their
+further evolution.
+
+Thus, in the course of the earth's evolution, the number of human forms
+decreased, and forms appeared which had not embodied human souls. These
+were able to receive only astral bodies as the human physical and etheric
+bodies on the old Moon had done. While the earth was becoming depopulated
+as far as human beings were concerned, these other beings were colonizing
+it. Eventually all human souls would have been compelled to leave the
+earth if, by detaching the Moon from it, a way had not been provided to
+preserve those human bodies which at that time could still harbor human
+souls. It was made possible for these, during their earth life, to
+withdraw the human ego from the effects of the Moon-forces coming directly
+from the earth, thus allowing it to mature sufficiently within themselves
+until it could be exposed directly to those forces. As long as the embryo
+was developing within man, it was under the influence of those beings who,
+under the leadership of the mightiest of their number, had detached the
+moon from the earth in order to conduct the evolution of the latter over a
+critical point.
+
+When the earth had developed the air element within it, astral beings were
+present as described above, who had belonged to the old Moon and who had
+been left behind. They had fallen short even of the lowest human souls in
+their evolution. They became the souls of those forms which already before
+the separation of the Sun had to be abandoned by man. These beings are the
+ancestors of the animal kingdom. As time went on, they developed
+especially those organs which in man thus far only existed as appendages.
+Their astral body had to work on the physical and etheric bodies in the
+same way as did the human astral body during the old Moon-period. Now the
+animals which had thus come into existence had souls which could not dwell
+in the individual animals. The soul extended its being also to the
+descendant. Virtually, animals descended from one form have a soul in
+common. Only when the descendant diverges from the ancestral type through
+special influences, does a new animal soul become incarnated. In this
+sense, in accordance with occult science, we can speak of a species or
+group-soul, in animals.
+
+Something of a similar nature took place at the time of the separation of
+sun and earth. There came forth from the watery element, forms no further
+evolved than man was before the old Moon-evolution. They could only
+receive an impression from anything of an astral nature when the latter
+influenced them from without. This could not happen until after the
+departure of the sun from the earth. Whenever the sun-period of the earth
+set in, the astral element in the sun stimulated these forms in such a way
+that they formed their vital body out of the etheric part of the earth.
+When the sun turned away from the earth, that etheric body was again
+dissolved into the common earth-life. And as a result of the co-operation
+of the astral part of the sun with the etheric part of the earth, there
+emerged from the watery element those physical forms which became the
+ancestors of the present vegetable kingdom.
+
+Man became an individualized soul-being on earth. His astral body, which
+had been poured into him on the Moon through the Lords of Motion, now
+became organized on earth into the sentient-intellectual-and
+consciousness-souls. And when the consciousness-soul had progressed so far
+that it was able to form for itself during earth-life, a body adapted to
+that life, the Lords of Form endowed that body with a spark from their
+fire. The "ego" was enkindled within it. Every time man left the physical
+body he was in the spiritual world, in which he met the beings who, during
+the Saturn, Sun, and Moon evolutions, had given him his physical, etheric,
+and astral bodies, and who had developed them as far as the earth-stage.
+Since the spark of ego had been enkindled during earth-life, there had
+also come about a change in the disembodied life. Up to this point of
+evolution, man had had no independence in the spiritual world. Within that
+world he did not feel himself a separate being, but as though he were a
+member of the exalted organism which was composed of the beings superior
+to him. The "ego experience" on earth now takes effect also in the
+spiritual world. Henceforth man feels himself to be, to a certain degree,
+a unit in that world. But he feels also that he is unceasingly linked with
+it. In the disembodied state he again finds the Lords of Form, in a higher
+aspect, and this aspect he had perceived in their manifestation on earth
+by means of the spark of his ego.
+
+At the separation of the moon from the earth, the disembodied soul began
+to have experiences in the spiritual world which were connected with that
+separation. To develop such human forms upon earth which could receive
+soul individuality, only became possible through the fact that a part of
+the shaping forces passed over from the Earth to the Moon. Thus human
+individuality came within the sphere of the Moon-beings. And in the
+disembodied state the reminiscence of earthly individuality could only
+operate because, even in that state, the soul remained within the sphere
+of those mighty spirits who had brought about the separation of the moon.
+The process worked in such a manner that immediately after leaving the
+earth-body the soul could only see the exalted Sun-beings as though in a
+lustre reflected from the Moon-beings. And it was only when sufficiently
+prepared by gazing at that reflected splendor, that the soul attained to
+the vision of the exalted Sun-beings themselves.
+
+The mineral kingdom of the earth also arose out of what was ejected from
+human evolution in general. Its structures are what remained solidified
+after the moon was detached from the earth. The only soul-element which
+felt attracted to those structures was that which had been left behind at
+the Saturn stage, and was therefore only adapted for developing physical
+forms. All the occurrences treated of here and in what follows were
+enacted in the course of exceedingly long periods. But the question of
+chronology cannot be entered into here.
+
+The events described, present the evolution of the earth from without.
+Seen spiritually from within, the facts present themselves as follows: The
+spiritual beings who drew the moon out of the earth and incorporated their
+own existence with the moon,--thus becoming earth-moon beings,--brought
+about a certain formation of the human organism by means of the forces
+which they sent to the earth from the moon. Their influence affected the
+"ego" which man had acquired, and made itself felt in the interplay of
+that "ego" with the astral, etheric, and physical bodies. They made it
+possible for man to reflect within himself consciously and to reproduce
+within his cognition, the wisdom revealed in the cosmos. It will be
+remembered that during the old Moon-period man, owing to the separation
+from the sun at the time, acquired a certain independence in his organism,
+a more unfettered stage of consciousness than that which he had been able
+to derive directly from the Sun-spirits. This free, independent
+consciousness--a heritage from the old Moon-evolution--appeared again during
+the earth-period in question. But it was just this consciousness which,
+through the influence of the described earth-moon beings, could again be
+brought into union and harmony with the universe and be made a reflection
+of it. This would have happened if no other influence had asserted itself.
+Without that influence, man would have become a being whose consciousness
+would not have reflected the world in pictures of cognition, through his
+own free volition, but through natural necessity. But things did not
+happen in this way. At the time when the moon split off, certain spiritual
+beings interposed in human evolution who had retained so much of their
+Moon nature that they could not take part in the exodus of the sun from
+the earth, and were shut out from the influence of the spirits who from
+the earth-moon had exerted their activity upon the earth. These spirits
+with the old Moon nature were, so to say, banished to the earth, but with
+an irregular development. In their Moon-nature was that which had rebelled
+against the Sun-spirits during the old Moon-evolution, and which had so
+far been a blessing to man that it had led him to a free, independent
+state of consciousness. The consequences of the peculiar development of
+these spirits during the earth-period entailed their becoming adversaries
+of the spirits who, acting from the moon, desired to make human
+consciousness an automatic reflector of the universe. What had helped man
+to a higher state of development of the old Moon, proved to be in
+opposition to the possibilities which had arisen through the evolution of
+the earth. The opposing forces had brought with them from their Moon
+nature the power of working upon the human astral body, namely,--as above
+indicated,--the power of making it independent. They exercised that power
+by giving the astral body a certain degree of independence--even throughout
+the earth-period--compared with the automatic (involuntary) state of
+consciousness which had been brought about by the spirits of the
+earth-moon.
+
+It is difficult to express in the language of to-day the effects on man,
+in that far-off time of the spiritual beings referred to. They must not be
+thought of as analogous to natural influences of the present time, nor yet
+as similar to the influence of one human being on another, when the first
+awakens in the second inner powers of consciousness by words which help
+the second person to understand something, or which stimulate him to
+virtue or vice. The effect referred to as operative in that primeval age
+was not a force of nature but a spiritual influence, conveyed in a
+spiritual way, which descended upon man as a spiritual influx from higher
+spirits, conformable with man's state of consciousness at that time. If we
+think of this influence as a force of nature we altogether miss its
+essential reality. If we say that the spirits with the old Moon nature
+tempted man in order to lead him astray for their own ends, we are using a
+symbolical expression, which is good as long as we remember that it is but
+a symbol and are at the same time clear in our minds that a spiritual fact
+underlies the symbol.
+
+The influence brought to bear on man by the spirits who had remained
+behind during the Moon-evolution had a two-fold result. Man's
+consciousness was divested of the character of being merely a mirror of
+the universe, because the possibility was aroused in the human astral body
+of regulating and controlling, by means of this astral body, the images in
+the consciousness. Man became the ruler of his own knowledge. But on the
+other hand it was the astral body that was the starting point of that
+rulership, and consequently the ego set over the astral body came to be
+continually dependent upon it. Hence man was from this time forth exposed
+to the lasting influences of a lower element in his nature. It was
+possible for him in his life to sink below the height on which he had been
+placed by the spirits of the earth-moon in the course of the world's
+progress. And subsequently he was open to the lasting influence on his
+nature of the irregularly evolved Moon-spirits. We may call these
+Moon-spirits Luciferian, to distinguish them from the other spirits who,
+from the earth-moon, made consciousness into a mirror of the universe,
+without bestowing free will. The Luciferian spirits endowed man with the
+possibility of developing free activity in his consciousness, and at the
+same time created the possibility of error and evil.
+
+As a result of these events man was brought into a different connection
+with the Sun-spirits from that which had been destined for him by the
+spirits of the earth-moon. These wished to develop the reflecting human
+consciousness in such a manner that within the whole life of the human
+soul, the influence of the Sun-spirits would have become dominant. These
+purposes were thwarted, and an opposition was thus created in human nature
+between the influence of the Sun-Spirits and that of the spirits who were
+irregularly developed on the old Moon. Owing to this opposition, the
+inability to recognize the physical Sun-influences as such also arose in
+man; they were hidden by the earthly impressions of the outer world.
+Filled with these impressions, the astral part of man was drawn into the
+sphere of the ego. This ego,--which otherwise would have felt only the
+spark of fire bestowed on it by the Lords of Form, and which would have
+submitted to the bidding of those spirits in everything that had to do
+with external fire,--henceforth worked upon external heat phenomena through
+the element with which it had itself been inoculated. A bond of attraction
+was thereby established between the ego and the earth-fire.
+
+In this way man became more involved in earthly materiality than had been
+ordained for him, which was effected through the earth-moon spirits in
+man's body. The real individual ego was thereby set free from the mere
+earth-ego so that although man during earth-life only partially felt
+himself to be an ego, he at the same time felt his earth-ego to be a
+continuation of that of his ancestors through the generations. The soul
+was conscious of a kind of "group-ego" in earth-life, dating back to
+remote ancestors; man felt himself to be a member of this group. Only in
+the disembodied state could the individual ego be conscious of itself as a
+separate being. But this state of isolation was impaired because the ego
+was still burdened with a memory of the earth-consciousness (earth-ego.)
+This memory clouded its vision of the spiritual world, which began to be
+covered as with a veil between death and birth just as it is hidden from
+physical vision upon earth.
+
+The many changes which took place in the spiritual world while human
+evolution was passing through the conditions just described, found
+physical expression in the gradual adjustment of the mutual relations
+existing between the sun, moon, and earth (and, moreover, between other
+celestial bodies).
+
+The alternation of day and night stands out as one result of those
+relations. (The motions of celestial bodies are regulated by the beings
+who inhabit them. The earth's motion, of which day and night are the
+result, was induced by the mutual relations of various spirits superior to
+man. The moon's motion had been brought about in the same way, in order
+that after the separation of the moon from the earth, the Lords of Form
+might, by means of the revolution of the former around the latter, work
+upon the human physical body in the right way, and with the right rhythm.)
+The ego and astral body of man now worked within the physical and etheric
+bodies by day; at night that activity ceased: for the ego and the astral
+body then left the physical and etheric bodies and came wholly within the
+sphere of the Sons of Life or Angels, the Sons of Fire or Archangels, the
+Sons of Personality, and the Lords of Form. Besides the Lords of Form, the
+Lords of Motion, of Wisdom and the Thrones also included the physical and
+etheric bodies in their sphere of influence at this time. The injurious
+effects produced on man by the errors of his astral body during the day,
+could thus be counter-balanced.
+
+As people upon Earth now again multiplied there was no reason why human
+souls should not incarnate in their descendants. The earth moon-forces now
+acted in such a way that under their influence the human bodies became
+entirely capable of incarnating human souls. The souls who had previously
+removed to Mars, Jupiter and the other planets were now guided to earth,
+and there was thus a soul ready for each human being born in the physical
+line of descent. This went on through long periods so that the immigration
+of souls to earth corresponded to the increase of human beings. Souls now
+leaving their bodies at physical death retained the echo of their earthly
+individuality as a memory in the disembodied state. This memory acted in
+such a way that whenever a body was born on earth suitable for them, they
+again incarnated it. Consequently there were among the human descendants
+some whose souls came from without and who appeared on earth for the first
+time since its very earliest periods, and there were others whose souls
+had continually incarnated on the earth. In subsequent periods of earthly
+evolution the number of young souls appearing for the first time grows
+ever smaller and smaller, and the reincarnated souls become more and more
+numerous; yet for long ages the human race was composed of the two types
+of beings conditioned by these facts.
+
+Henceforth man on earth felt himself united with his forefathers through
+the group-ego which he had in common with them. On the other hand, the
+experience of the individual ego was all the stronger in the disembodied
+state between death and a new birth. The souls which entered human bodies
+from celestial space were in a different position from those which had one
+or more earthly lives behind them. The former, as souls entering upon the
+physical earth-life, brought with them only the conditions to which the
+higher spiritual world and their experiences outside the sphere of earth
+had subjected them. The others had, by their actions in former lives,
+added conditions of their own. The fate of the first was determined only
+by facts lying outside of the new earth-conditions; that of the
+reincarnate souls is also determined by what they themselves have done in
+former lives under earthly conditions. Individual human Karma makes its
+first appearance simultaneously with reincarnation.
+
+Because the human etheric body was withdrawn from the influence of the
+astral body in the manner above indicated, the generative faculty was not
+included in the sphere of human consciousness, but was under the sway of
+the spiritual world. When the time had come for a soul to descend to
+earth, procreative impulses arose in the human being. The entire process,
+to a certain degree was veiled in mysterious obscurity as far as earthly
+consciousness was concerned. The consequences of this partial separation
+of the etheric from the physical body were felt during earthly life also.
+The qualities of the etheric body were capable of being especially
+heightened by spiritual influence. In the life of the soul this expressed
+itself through a special perfection of memory. Independent logical thought
+was at this period only in its most rudimentary stage in man; on the other
+hand, the faculty of memory was almost unlimited. Externally it appeared
+as though man had direct knowledge of the working forces of every living
+being. He had at his disposal the vital and generative forces of the
+animal and, more especially, of the vegetable kingdom. He was able, for
+instance, to draw out of a plant the force which impels it to grow, and to
+use that force, just as we now use the forces of inanimate nature; for
+example, the power dormant in coal which is extricated and used for
+propelling engines.(22)
+
+The inner soul life of man was also transformed in many different ways by
+the Lucifer influence. Many kinds of feelings and emotions due to it might
+be instanced. Of these only one can be mentioned. Previous to this
+influence, the human soul acted, in that which it had to shape and to do,
+according to the purposes of higher spiritual beings. The plan of
+everything that was to be carried out was determined from the beginning.
+And in proportion to the degree to which human consciousness was evolved,
+it was able to foresee how things must develop in the future in accordance
+with that preconceived plan. That consciousness of the future was lost
+when the veil of earthly perceptions was woven across the manifestations
+of higher spiritual beings and in these the real forces of the Sun-spirits
+were hidden. Henceforth the future became uncertain, and in consequence of
+this the possibility of fear was implanted in the soul. Fear is a direct
+result of error.
+
+It is however evident that through the Luciferian influence, man became
+independent of certain definite forces to which he had previously
+submitted without the exercise of his will. Henceforth he was able to form
+resolutions of his own. Freedom is the result of the Luciferian influence,
+and fear and similar feelings are only the phenomena attendant on the
+evolution of human freedom.
+
+Spiritually seen, fear makes its appearance in this way. Within the
+earth-forces, under whose influence man had come by means of the
+Luciferian powers, other beings were operating, which had developed
+irregularly much earlier in the course of evolution than the Luciferian
+powers. With the earth-forces man admitted into his nature the influence
+of these other beings. They gave the quality of fear to feelings, which
+without them would have operated quite differently. They may be called
+Ahrimanic beings. They are the same that Goethe calls Mephistophelian.
+
+Although the Luciferian influence manifested itself at first only in the
+most advanced individuals, it soon spread to others. The descendants of
+the advanced individuals intermingled with the less progressive described
+above, and in this way the Luciferian force was conveyed to the latter.
+But the etheric body of these souls returning from the different planets
+could not be protected to the same extent as that of the descendants of
+those who remained on earth. The protection of the etheric body of these
+descendants emanated from an exalted Being in Whom was vested the
+leadership of the cosmic when the separation of the sun from the earth
+took place. That Being is the Ruler of the Kingdom of the Sun. With him
+those lofty spirits, whose cosmic development was sufficiently matured,
+departed for their dwelling-place in the Sun. But there were other beings
+who had not reached such a height at the separation of the sun; these were
+obliged to seek other spheres. It was through their instrumentality that
+Jupiter and other planets became detached from that general cosmic
+substance of which, at the outset, the earthly physical organism
+consisted. Jupiter now became the abode of those beings who were not
+highly enough developed to live on the sun, and the most advanced of these
+became the leader. As the Leader of the Sun evolution became the "higher
+ego" which worked in the etheric body of the descendants of those who had
+remained on earth, so the Jupiter leader became that "higher ego" which
+manifested as a common consciousness in certain other human beings. Those
+were the human beings descending from the intermixing of those who had
+only appeared on earth at the time of the air-element and had gone over to
+Jupiter. These human beings may be called, in conformity with occult
+science, "Jupiter-humanity." They were scions of the human race which had
+adopted human souls far back in that ancient time; but who, at the
+beginning of earthly evolution, were not yet mature enough to take part in
+the first contact with fire. They were souls midway between the human and
+animal soul-kingdoms.
+
+Now there were other beings who, under the leadership of the greatest one
+among them had detached Mars from the general cosmic substance, to make it
+their dwelling place. Under their influence there arose a third kind of
+humanity, formed by interbreeding,--the "Mars-humanity." (This knowledge
+throws light upon the origin of the formation of the planets of our solar
+system; for all the members of that system originated through the various
+stages of maturity reached by the beings inhabiting them. But of course it
+is not possible to enter into all the details of cosmic differentiation
+here.) Those people who felt in their etheric body the influence of the
+exalted Sun-being Himself may be called "Sun-humanity." The Being Who
+lived in them as the Higher Ego--of course only in the race, not in the
+individual,--is the same to Whom various names were given in later times,
+when man had gained conscious knowledge of Him. It is he Who appears to
+the human race today as the Christ.
+
+"Saturn-humanity" is also to be distinguished at that time. The "higher
+ego" of this race appeared as a being who, with his associates, had been
+forced to leave the general cosmic substance before the separation of the
+Sun. In these individuals not only the etheric body but also the physical
+body was partly exempt from the Luciferian influence. But the etheric body
+was nevertheless not well enough protected in the less developed races of
+mankind to be able to sufficiently resist the influences of the Luciferian
+beings. These individuals could arbitrarily use the spark of the ego
+within them to such a degree that they were able to call forth mighty and
+destructive effects of fire around them. The result was a mighty
+terrestrial catastrophe. A large part of the inhabited earth was wrecked
+by fiery storms, and with it the human beings that had fallen into sin.
+Only a very small part of those who had remained untouched by sin, were
+able to take refuge in a region which had so far been shielded from the
+fatal human influence.
+
+The country occupying that part of the earth now covered by the Atlantic
+Ocean proved to be peculiarly well fitted for the abode of the new human
+race. Thither that part of humanity repaired which had preserved purity.
+Only stray groups of humanity inhabited other regions. Occult science
+gives the name of "Atlantis" to that part of the earth which once existed
+between the present continents of Europe, Africa, and America. (This
+particular stage of human evolution has its special nomenclature in
+theosophical literature. The period preceding the Atlantean is called the
+Lemurian age, whereas that during which the Moon-forces had not yet fully
+developed is called the Hyperborean age. This is preceded by yet another,
+which coincides with the earliest period of the evolution of the physical
+earth. Biblical tradition describes the period before the influence of the
+Lucifer-beings came into play as the Paradise time, and the descent to
+earth, or entanglement of humanity in the sense-world, as the expulsion
+from Paradise.)
+
+The Atlantean period of evolution was the real time of separation into the
+Saturn, Sun, Jupiter, and Mars humanities. Up to that time only
+predispositions for this separation had been developed. The division
+between the state of waking and sleeping had special consequences, which
+appeared particularly in the Atlantean race. During the night the human
+astral body and ego were in the sphere of the beings superior to man, as
+far up as the Sons of Personality. Man could perceive the Sons of Life
+(the Angels) and the Sons of Fire (the Archangels) through that part of
+his etheric body which was not united with the physical body. For he was
+able to remain united, during sleep, with that part of his etheric body
+which was not interpenetrated by the physical body. It is true, his
+perception of the Sons of Personality was vague, owing to the Luciferian
+influence; but not only the Angels and Archangels became visible to man in
+this condition but also those beings who were not able to enter upon
+earthly existence because they had lagged behind on the Sun or Moon, and
+were therefore obliged to remain in the psycho-spiritual world. But man,
+by means of the Luciferian influence, drew them into his soul which was
+separated from his physical body during sleep. Thus he came in contact
+with beings whose influence was highly corrupting. They increased in his
+soul the propensity for error; especially the tendency to misuse the
+powers of growth and reproduction, which since the separation of the
+physical and etheric bodies were now under his control.
+
+Certain human beings of the Atlantean period however became entangled in
+the sense world only to a very limited degree. Through them, the
+Luciferian influence became, instead of a hindrance to human evolution, a
+means of further progress. It enabled them to develop knowledge of earthly
+matters sooner than would otherwise have been possible. They sought to
+expel error from their imaginative life and to interpret, by means of
+cosmic phenomena, the original purposes of spiritual beings. They kept
+themselves free from those impulses and desires of the astral body which
+were directed merely toward the sense-world. Hence they became more and
+more free from the errors of the astral body. This resulted in a condition
+through which they were able to confine their perceptions to that part of
+the etheric body which was separated from the physical body in the manner
+described above. Under these conditions the capacity of the physical body
+for perception was practically extinguished and the physical body itself
+was as though dead. For through the etheric body, these individuals were
+wholly united with the kingdom of the Lords of Form, and were able to
+learn from them how they were being guided and directed by that exalted
+Being the "Christ," who was the Leader at the time of the separation of
+sun and earth. These people were Initiates. But since human individuality
+had been brought into the sphere of the Moon-beings, as described above,
+these Initiates could not as a rule come into direct contact with the
+Christ-Being, they could only see it as a reflection, shown them by the
+Moon-beings. Thus they did not see the Christ-Being directly, but only the
+reflection of its glory.
+
+They became leaders of the rest of humanity, to whom they were able to
+impart the mysteries they had seen. They attracted disciples, to whom they
+communicated the methods for attaining the condition which leads to
+Initiation. Only those could attain knowledge of the Christ who belonged
+to the Sun-humanity mentioned above. They cultivated their mystic
+learning, and the occupations which promoted it, at a particular spot
+which, in occult science terminology may be called the Christ oracle, or
+Sun oracle, the term "oracle" being used to denote a place where the
+purposes of spiritual beings are unveiled.
+
+Other oracles were called into being by the members of the Saturn, Mars,
+and Jupiter humanities. The intuitive vision of their Initiates was
+confined to seeing those beings who were revealed to them in their etheric
+bodies as their respective "higher egos." Thus adherents of the Saturn,
+Jupiter, and Mars wisdom arose. Besides these methods of Initiation, there
+were others for those who had assimilated too much of the Luciferian
+spirit to allow as large a part of the etheric body to be separated from
+the physical body as was the case with the Sun humanity. Nor could they be
+brought to the revelation of the Christ through these conditions. Because
+their astral body was more influenced by the Lucifer principle, they were
+obliged to undergo a more difficult preparation, and then, in a less
+disembodied state than the others, they were able to receive the
+revelation, not indeed of the Christ Himself, but of other exalted beings.
+
+There were beings who, although they had left the earth at the separation
+of the sun, did not stand on such a high level that they were able to
+continue taking part in the Sun evolution. They formed an abode for
+themselves away from the sun, after its separation from the earth: this
+was Venus. Their leader was the being who now became a "higher ego" to
+these Initiates and their adherents. A similar thing happened with the
+leading spirit of Mercury for another group of people. In this way the
+Venus and Mercury oracles arose. One kind of human beings, who had most
+completely absorbed the Luciferian influence, could reach only one of the
+higher beings who, with his associates, had been the first to be expelled
+from the Sun evolution. This being has no particular planet in cosmic
+space, but still lives within the periphery of the earth, with which he
+was once more united after the return from the sun. The group of people,
+to whom this being was revealed as its "higher ego" may be called the
+followers of the Vulcan oracle. Their attention was more directed to
+earthly phenomena than that of the other Initiates. They laid the first
+foundations of what afterwards became the human arts and sciences. On the
+other hand, the Mercury Initiates established the study of the more
+super-sensible things; and the Venus Initiates did this to a still greater
+extent.
+
+The Vulcan, Mercury, and Venus Initiates differed from those of Saturn,
+Jupiter, and Mars in the manner of receiving their Mysteries; the latter
+received them more as a revelation from above, and in a more finished
+state; whereas the former gained their knowledge more in the form of their
+own thoughts--in the form of ideas. The Christ Initiates occupied a middle
+position. While having a direct revelation, they acquired the capacity for
+clothing their Mysteries in a human form of conception. The Saturn,
+Jupiter, and Mars Initiates were obliged to express themselves more in
+symbols; the Christ, Venus, Mercury, and Vulcan Initiates were able to
+impart their knowledge more through ideas or concepts.
+
+Whatever knowledge of this kind reached Atlantean humanity came indirectly
+through the Initiates. But the rest of mankind also received special
+faculties through the Lucifer principle; for, through the intervention of
+lofty cosmic beings, what otherwise might have wrought ruin was
+transformed into good. One of these faculties was that of speech. This was
+brought about by the condensation of man's physical body and by the
+separation of part of his etheric from his physical body. For some time
+after the separations of the moon, man felt himself connected with his
+physical ancestors through the group-ego. But this common consciousness,
+linking posterity with its ancestors, was gradually lost in the course of
+generations. Later descendants had an inner memory of only their more
+recent ancestors, no longer of their earlier forefathers. It was only in
+conditions akin to sleep, during which mankind came in contact with the
+spiritual world, that the remembrance of one ancestor or another again
+emerged. Then people thought of themselves as one with that ancestor whom
+they believed to be reappearing in them. This was an erroneous idea of
+reincarnation, which arose especially in the later Atlantean period. The
+true doctrine of reincarnation could be learned only in the schools of the
+Initiates. They could see how the human soul passes through the
+disembodied state on its way from one incarnation to another, and they
+alone were able to impart the real truth of the matter to their disciples.
+
+In the remote past which is now under consideration, man's physical form
+was very different from his present form. It was still, to a great extent,
+the expression of the qualities of his soul. Man was composed of a softer
+and more delicate substance than that which he has since acquired. That
+which is now solidified in the limbs was then soft, flexible, and plastic.
+The bodily structure of the more psychic and spiritual human beings was
+delicate, supple, and expressive. These less evolved spiritually possessed
+coarser, heavier, less mobile bodily structures. A high degree of psychic
+maturity contracted the extremities, and the Stature remained small;
+backwardness of the soul and entanglement in sensuality were outwardly
+expressed by gigantic size. While man was growing to maturity his body was
+being formed in accordance with what was developing in his soul, in a way
+which would appear incredible and fabulous to contemporary ideas. Depraved
+passions, impulses, and instincts brought in their train a colossal
+increase of matter. Man's present physical form has come about through a
+contraction, thickening, and consolidation of the Atlantean human form.
+And whereas man, before the Atlantean period, had been an exact image of
+his soul-nature the events of the Atlantean evolution bore within them the
+causes which lead to the formation of post-Atlantean man, whose physical
+form is solid and comparatively independent of the qualities of the soul.
+(The forms of the animal kingdom had solidified during far more remote
+Earth periods than those of man.) The laws now governing the shaping of
+forms in the kingdom of nature certainly did not prevail in the remote
+past.
+
+Toward the middle of the Atlantean evolution a calamity gradually befell
+humanity. The Mysteries of the Initiates had to be carefully kept secret
+from those who had not purified their astral bodies from sin. Had they
+gained insight into that hidden knowledge, into the laws by means of which
+higher beings directed the forces of nature, they would have employed
+those forces thus placed at their disposal for their own perverted needs
+and passions. The danger was all the greater because mankind was coming,
+as has been described, into the sphere of lower spiritual beings, who
+could not take part in the regular evolution of the earth and were
+therefore working against it. These persistently influenced humanity in
+such a way as to instil into it interests which were actually directed
+against human welfare. But mankind still had the power to employ the
+forces of growth and reproduction belonging to animal and human nature in
+their own service.
+
+Not only humanity in general, but even some of the Initiates yielded to
+temptation from low spiritual beings. They were induced to employ the
+supersensible forces mentioned above for a purpose which ran counter to
+human evolution. And for this purpose they sought out associates who were
+not initiated, and who made use of the secrets of the supersensible forces
+of nature for low ends. The result was a great corruption of human nature.
+The evil spread further and further; and since the forces of growth and
+generation, if torn from their original sphere and used independently,
+have a mysterious connection with certain forces working in air and water,
+there were thus unchained, through human action, mighty, destructive
+natural forces which led to the gradual ruin of the Atlantean territory by
+the agency of air and water catastrophes. Atlantean humanity was obliged
+to migrate--i. e., that portion of it which did not perish in the storms.
+
+In consequence of these storms the surface of the earth was altered. On
+one side, Europe, Asia, and Africa gradually assumed their present shape;
+on the other, America appeared. Great migrations took place to these
+countries. Those migrations which were directed eastward from Atlantis are
+especially important for us of today. Europe, Asia, and Africa were
+gradually colonized by the descendants of the Atlanteans. Various peoples
+fixed their abode in these continents. They were at different stages of
+development, and also at different levels of corruption. And with them
+came the Initiates, guardians of the oracle-Mysteries. They established
+sanctuaries in various parts, in which the cults of Jupiter, Venus, etc.,
+were cultivated sometimes in a good, sometimes in an evil manner. The
+betrayal of the Vulcan Mysteries exercised an especially unfavourable
+influence, for the attention of their adherents was mostly centered on
+earthly matters. By this betrayal, mankind was made dependent on spiritual
+beings who, as a result of their past evolution, rejected everything
+emanating from the spiritual world which had been evolved through the
+separation of the earth from the sun. In accordance with the tendency they
+had thus developed, they worked upon just that element in man which was
+formed through his having perceptions of the sense-world, behind which the
+spiritual world lies hidden. Henceforth beings acquired great influence
+over many of the human inhabitants of the earth, and indeed their
+influence asserted itself more and more by depriving mankind of the
+feeling for spiritual things.
+
+Since the size, form, and flexibility of the physical human body were
+still largely affected by the qualities of the soul, the consequence of
+the betrayal of the Mysteries also appeared in changes of the human race
+in these respects. Wherever the corruption of humanity manifested itself
+especially in the abuse of supersensible powers for the satisfaction of
+lower inclinations, desires and passions, unsightly human shapes,
+grotesque in form and size were the result. These were not able to survive
+the Atlantean period, and became extinct. Post-Atlantean humanity was
+formed physically from those Atlantean ancestors in whom such a
+solidification of the bodily form had taken place that it no longer
+yielded to those powers of the soul which had now become perverted.
+
+There was a certain period in the Atlantean evolution during which, by
+means of the law ruling in and around the earth, just those conditions
+prevailed which tended to solidify man's bodily form. Those human racial
+types which had been solidified before this period could, it is true,
+reproduce themselves for a long time, yet the souls incarnating in them
+gradually became so cramped that they had to die out. It is true that some
+of these race-types survived into the post-Atlantean times; those which
+had remained sufficiently agile lasted even for a very long time in
+modified form. Human forms which had remained flexible, after the period
+just described, became bodies for such souls as had, in a large measure,
+undergone the pernicious influence of the betrayal described above. These
+forms were destined to speedy extinction.
+
+In consequence of what had thus happened, beings had brought their
+influence to bear upon human evolution, since the middle of the Atlantean
+period, beings whose influence tended to make mankind live in the physical
+sense world in an unspiritual manner. This went so far that, instead of
+man's seeing the real form of that world, phantoms, hallucinations, and
+illusions of every kind appeared to him. Mankind was exposed not merely to
+the Luciferian influence but to that of those other beings mentioned
+above, whose leader may be called Ahriman, according to the appellation
+given him later in the Persian civilization. (He is the same as
+Mephistopheles.) Through this influence man was subject, after death, to
+powers which made him appear even then as a being adhering only to
+material earthly conditions. He lost more and more the unobstructed vision
+of the events of the spiritual world. He was forced to feel himself in
+Ahriman's power, and to a certain extent shut out from intercourse with
+the spiritual world.
+
+There was one oracle-sanctuary of special importance, which in the
+universal decline had preserved the ancient cult in its purest form. It
+was one of the Christ oracles, and on that account it was able to preserve
+not only the Christ Mystery itself but those of the other oracles as well.
+For in the manifestation of the loftiest of the Sun-spirits, were also
+revealed the regents of Saturn, Jupiter, and the other planets. In the Sun
+oracle the secret of producing in some particular human being, such human
+etheric bodies as had been possessed by the best of the Jupiter, Mercury,
+and other Initiates was known. By means of the methods used for this
+purpose, which cannot be further dealt with here, impressions of the best
+etheric bodies of the ancient Initiates were preserved, in order that they
+might subsequently be stamped upon suitable individuals. The same process
+could be employed with the astral bodies of the Venus, Mercury, and Vulcan
+Initiates.
+
+At a certain time the Leader of the Christ Initiates found Himself
+isolated with a few associates, to whom He was able to impart, to a very
+limited extent only, the mysteries of the cosmos. For those associates
+were individuals who were endowed with the natural ability to permit the
+least possible degree of separation between the physical and etheric
+bodies. They were altogether, at that time, the best possible individuals
+for promoting the further progress of humanity. Their experiences in the
+realm of sleep had become rarer and rarer. The spiritual world was more
+and more closed to them. Therefore they were also lacking in the
+comprehension of all that had been revealed to man in ancient times when
+he was not in his physical, but only in his etheric body. Those
+immediately surrounding the leader of the Christ oracle were the farthest
+advanced with regard to the union of the physical body with that part of
+the etheric body which had previously been separated from it. This union
+came about in the human being little by little, as a result of the
+transformation which had taken place in the Atlantean continent and the
+earth in general.
+
+The physical and etheric bodies of man fitted more and more into each
+other. Hence the memory lost its former unlimited capacity, and the human
+life of thought began. That part of the etheric which was united with the
+physical body transformed the physical brain into an actual instrument of
+thought, and man from this time, first really felt his "ego" within his
+physical body. Self-consciousness awoke. This was at first the case with
+only a limited number of the human race, pre-eminently with the associates
+of the leader of the Christ oracle. The bulk of humanity, scattered over
+Europe, Asia, and Africa, retained in varying degrees the remnant of the
+old conditions of consciousness. Hence they had direct experience of the
+supersensible world.
+
+The associates of the Christ Initiate were people of highly developed
+intelligence but of less experience in supersensible spheres than any of
+their contemporaries. The Initiate journeyed with them to a country in
+central Asia. He wished them to be guarded as much as possible from
+contact with those of less developed consciousness. He instructed his
+followers along the lines of the mysteries which had been revealed to him
+and especially did he do this with their descendants. Thus he gathered
+round him a people who had received into their hearts the impulses
+corresponding to the Mysteries of the Christ Initiation. Out of this
+company he chose the seven best, that they might be endowed with the
+etheric and astral bodies which bore the impress of the etheric bodies of
+the seven best Atlantean Initiates. Thus he educated a successor to each
+of the Christ, Saturn, Jupiter, etc., Initiates. These seven Initiates
+became the teachers and leaders of the people who, in the post-Atlantean
+period, had colonized the south of Asia, especially ancient India. Since
+these great teachers were endowed with the etheric bodies of their
+spiritual ancestors, the contents of their astral body, that is, the
+science and knowledge they themselves had worked out, was far below what
+was revealed to them through their etheric body. Therefore if these
+revelations were to speak within them, they were obliged to impose silence
+on their own science and knowledge. Then the exalted beings who had also
+spoken to their spiritual ancestors spoke out of and through them. Except
+during the times when these beings were speaking through them, they were
+simple people, endowed with the measure of intelligence and feeling which
+they had cultivated and worked out for themselves.
+
+There lived at this time in India a race of people who had retained a
+particularly vivid remembrance of the ancient soul-condition of the
+Atlanteans, which permitted experiences in the spiritual world. Moreover,
+the heart and soul of a great number of these people were powerfully
+attracted by such experiences. By a wise decree of fate, the majority of
+the race had come to southern Asia from among the best portions of the
+Atlantean population. Besides this majority, other Atlanteans had migrated
+thither at different times. The Christ Initiate, referred to above,
+appointed his seven great disciples to be the teachers of this association
+of people, to whom they imparted their wisdom and precepts. Many of these
+ancient Indians needed but little preparation for reviving within them the
+scarcely extinct faculties leading to observation of the supersensible
+world. For longing after that world was really a fundamental quality of
+the Indian soul. It was felt that man's original home was in that world.
+He is transplanted out of it into this one, which offers only outer
+sense-observation and the intelligence connected with it.
+
+The supersensible world was felt to be the _real_ world, and the
+sense-world to be a deception of the human power of observation, an
+illusion (Maya). By every possible means these people strove to open up a
+view of the real world. They could take no interest in the illusory
+sense-world, or at any rate only so far as it proved to be a veil for the
+supersensible. The power going out from the Seven Great Teachers to such
+people as these, was a mighty one. What they were able to reveal entered
+deeply into the Indian soul; and since the possession of the transmitted
+etheric and astral bodies invested the teachers with lofty powers, they
+were also able to work magically on their disciples. They did not really
+teach; they worked as though by magic power from one personality to
+another. Thus there arose a civilization completely saturated with
+supersensible wisdom. The contents of the books of wisdom of the Hindus,
+the Vedas, do not give the original form of the lofty wisdom imparted by
+the great teachers of most ancient times, only a feeble echo of it. Only
+the seer's eye, looking backward is able to find unwritten primeval wisdom
+behind the written words.
+
+A particularly prominent feature of this ancient wisdom is the harmonious
+accord of the various wisdom oracles of the Atlantean time. For each of
+the Great Teachers was able to unveil the wisdom of one of these oracles,
+and these different aspects were in complete harmony, because behind them
+all was the fundamental wisdom of the Christ Initiation. It is true the
+teacher who was the successor of the Christ Initiate did not impart to his
+disciples what the Christ Initiate himself was able to reveal. The latter
+had remained in the background during this period of evolution. At first
+he was unable to entrust his high office to any post-Atlantean. The
+difference between him and the Christ Initiate of the Seven Great Indian
+Teachers was that the former was able to work his vision of the Christ
+Mystery completely into the form of human ideas, whereas the Indian Christ
+Initiate could only offer a reflection of the Mystery in signs and
+symbols; for his humanly cultivated power of conception did not suffice
+for such a Mystery. However, from the union of the Seven Teachers there
+resulted a knowledge of the supersensible world, presented in one great
+wisdom-panorama, of which only separate portions could be imparted in the
+ancient Atlantean oracles. The great Regents of the cosmos were revealed,
+and the One great Sun-spirit, the Hidden One, ruling over those who were
+manifested through the seven teachers, was delicately indicated.
+
+What is here meant by "ancient Indians" is not the same as what is usually
+understood by that term. No outer documents exist of the period in
+question. The people usually known as "Indians" belong to a stage of
+historical evolution which was developed long after the time spoken of
+here. We have to distinguish a first post-Atlantean period of the earth,
+in which the Indian civilization now described was the predominant one;
+then came a second post-Atlantean period in which the prevailing
+civilization was that which later in this work is called the "ancient
+Persian," and still later was developed the Egypto-Chaldean civilization,
+also to be described. During the evolution of these second and third
+post-Atlantean epochs, "ancient" India also went through a second and
+third epoch, and to this third epoch belongs what is usually related of
+ancient India. What is described here must therefore not be applied to the
+"ancient India" mentioned elsewhere.
+
+Another feature of this ancient Indian civilization is that which
+afterward led to the division of the race into castes. The inhabitants of
+India were descendants of Atlanteans who belonged to the various types of
+Saturn and Jupiter humanities, etc. By means of supersensible teachings it
+was seen that it is not by chance that a soul is incarnated in a
+particular caste, but that the soul itself has determined its lot. Such an
+understanding of supersensible teachings was made much easier, because it
+was possible to revive in many people the inner remembrance of their
+ancestors which has been described above; this, of course, might also
+easily lead to an erroneous idea of reincarnation. Just as, in the
+Atlantean age, it was only through the Initiates that the true idea of
+reincarnation could be realized, so in India, in most ancient times, it
+was possible only through direct contact with the great teachers. It is
+true that the erroneous idea of reincarnation mentioned above found the
+widest acceptance imaginable among the bands of people who were dispersed
+over Europe, Asia and Africa in consequence of the Atlantean catastrophe.
+And because the Initiates who had gone astray during the Atlantean
+evolution had imparted the mystery of reincarnation to immature souls,
+mankind began to confuse more and more the true with the false ideas. Many
+of these people indeed retained a kind of dim clairvoyance, as a heritage
+from the Atlantean period. Just as the Atlanteans had entered the
+spiritual world during sleep, their descendants had experience of it in
+abnormal states, intermediate between sleeping and waking. Then there
+arose in these people the images of the ancient times of their
+forefathers. They believed themselves to be reincarnations of people who
+had lived in those times. Teachings about reincarnation, which were at
+variance with the true ideas of the Initiates, were widely spread over the
+earth.
+
+As a result of the long-continued migrations which had taken place from
+west to east since the beginning of the Atlantean catastrophe, a group of
+people settled in western Asia whose posterity is known to history as the
+Persian race and the tribes related thereto. Here we look back to a much
+earlier period than the historical times of these peoples. Next after the
+Indian period, we have first to do with the very early ancestors of the
+later Persians, among whom arose the second great civilization of
+post-Atlantean evolution. The peoples of this second era had a different
+mission from that of the Indians. Their longings and inclinations were not
+fixed on the supersensible world alone; they were also directed toward the
+physical sense-world, and the earth became dear to them. They valued what
+man is able to acquire on it, and what he is able to win by means of its
+forces. Their achievements as a warlike people, and the methods which they
+discovered of acquiring the earth's treasures, are connected with this
+peculiarity of their nature. There was no danger of their turning their
+backs upon the "illusion" of the physical senses in their yearning after
+the supersensible, but rather of their entirely severing the connection of
+their souls with the supersensible world, through their appreciation for
+the physical world.
+
+The oracle-sanctuaries, which had been transferred hither from the ancient
+Atlantean territory, also reflected, in their own way, the general
+character of the people. In them forces were present which it had formerly
+been possible to acquire through experiences in the supersensible world,
+and which could still be controlled in certain lower forms; these forces
+were used in the sanctuaries to direct the phenomena of nature in such a
+way as to make them subservient to man's personal interests. This ancient
+people still had a great mastery over those forces of nature which
+subsequently withdrew from the influence of the human will. The guardians
+of the oracles mastered certain inner forces connected with fire and other
+elements. They can be called magicians. What supersensible knowledge and
+force they had retained as a heritage from ancient times was certainly
+slight in comparison with man's powers in the remote past. But it
+nevertheless took all kinds of forms, from the noble arts, the only object
+of which was the welfare of humanity,--down to the most reprehensible
+transactions.
+
+The Luciferian influence held sway over these people in a peculiar manner.
+It had brought them into connection with everything which diverts mankind
+from the purposes of those exalted beings who alone would have guided
+human evolution, had not the Luciferian influence interposed. Even those
+members of this race who were still gifted with some remnant of the old
+clairvoyant condition, described above as a state intermediate between
+sleeping and waking, felt themselves powerfully attracted by the lower
+beings of the spiritual world. In order to counteract these characteristic
+qualities it was necessary that a spiritual impulse should be given to
+this people. A leadership was established among them by the guardian of
+the Mysteries of the Sun oracle, from the same source from which the
+spiritual life of ancient India proceeded.
+
+The leader of ancient Persian civilization, who was sent by the guardian
+of the Sun oracle to the people now under consideration, may be designated
+by the same name as the historical Zarathustra, or Zoroaster. Only the
+fact must be emphasized that the personality indicated belongs to a much
+earlier period than the historical possessor of the name. In this
+connection it is not a question of outer historical research, but of
+spiritual knowledge. And any one who instinctively thinks of a later time
+in connection with the bearer of the name Zarathustra may reconcile this
+idea with occult science on learning that the historical character
+represents himself as a successor of the first great Zarathustra, whose
+name he took, and in the spirit of whose teaching he worked.
+
+The impulse which Zarathustra had to give to his people was to show them
+that the physical world of sense is not merely the lifeless material,
+devoid of spirit, which it appears to a man who gives himself up
+exclusively to the influence of the Luciferian being. To this being man
+owes his personal independence and sense of freedom; but it should work
+within him in harmony with the opposite spiritual being. With the
+pre-historic Persians it was a question of keeping alive the sense of this
+last-named spiritual-being. Through their inclination toward the physical
+sense world they ran the risk of complete amalgamation with the Luciferian
+beings. Now Zarathustra, through the guardian of the Sun oracle, had
+received an Initiation that enabled him to receive the revelations of the
+great Sun-spirits. In particular states of consciousness, brought about by
+his training, he was able to see the Regent of the Sun-spirits, who, as
+described above, had taken under His protection the human etheric body.
+
+Zarathustra knew that This Spirit directs the course of human evolution,
+but that He must first, at a certain time, descend to earth out of cosmic
+space. For this purpose it was necessary that He should be able to live in
+a human astral body, just as in man. He had worked in the etheric body
+since the entrance of the Luciferic nature. It was therefore necessary
+that a man should appear who had retransformed the astral body to the same
+level that it would have reached in the middle of the Atlantean evolution,
+had there been no Luciferian influence. Had Lucifer not appeared, mankind
+would certainly have attained this level before, but without personal
+independence or the possibility of freedom. Now, however, in spite of
+those qualities he should again arise to this height. Zarathustra, endowed
+with prophetic vision, could see that in the future it would be possible,
+within human evolution for a personality to exist, who would have a
+suitable astral body for that purpose. But he also knew that the great
+Sun-spirit could not appear on earth before that time, though He could be
+perceived by a seer in the spiritual part of the Sun. When as a seer he
+turned his attention to the Sun, Zarathustra was able to see This Spirit,
+whom he proclaimed to his people. He announced that the Sun-spirit was at
+first to be found only in the spiritual world, but that later He would
+descend to earth. This was the great Sun-spirit, or Spirit of Light (the
+Aura of the Sun, Ahura-mazdao, or Ormuzd). He was revealed to Zarathustra
+and his followers as the Spirit who, for the time being, was turning the
+light of His countenance on man from the spiritual world, and that it was
+He Who might be expected to appear in a human body amongst men in the
+future. It was the Christ, before his appearance on earth, whom
+Zarathustra proclaimed as the Spirit of Light. On the other hand he
+represented Ahriman (Angra mainju) as a power working injuriously on the
+life of the human soul, when it engrosses that soul completely. This power
+is none other than the one previously described, which had acquired
+special dominion over the earth since the betrayal of the Vulcan
+Mysteries. Together with the message concerning the Light God, Zarathustra
+proclaimed teachings about those spiritual beings who were revealed to the
+seer's purified perception as associates of the Spirit of Light. These
+were in strong contrast to the tempters who appeared to that unpurified
+clairvoyance which was left over from the Atlantean period. It had to be
+made clear to the ancient Persians that in man's soul, so far as it is
+engaged in work and endeavor in the physical sense world, a conflict is
+going on between the power of the Light God and his adversary. It had also
+to be shown them how man must act so as not to be engulfed by Ahriman, and
+how to turn his influence to good through the power of the Light God.
+
+The third era of post-Atlantean civilization began among the peoples who
+finally gathered together in western Asia and northern Africa after the
+migrations. This civilization was developed among the Chaldeans,
+Babylonians, and Assyrians on the one hand, and among the Egyptians on the
+other. In these peoples the taste for the physical world of sense
+developed in a different form from that which it had taken among the
+Persians. The former had acquired the quality of mind lying at the root of
+the faculty of thought which has arisen since Atlantean times, that is,
+the gift of reason. Indeed, it was the mission of post-Atlantean humanity
+to develop within itself those faculties of the soul which it was possible
+to acquire through the newly awakened powers of thought and feeling. These
+powers cannot be directly stimulated from the spiritual world, but result
+from man's observing the sense-world, becoming familiar with it, and
+working upon it. The conquest of the physical world of sense by these
+human faculties must be regarded as the mission of post-Atlantean
+humanity. Step by step that conquest proceeded. It is true that even in
+ancient India, man, through the condition of his soul, was already turned
+toward that world; but he still looked upon it as illusion, and his spirit
+turned to the supersensible world. In the Persian race, on the contrary,
+there sprang up the endeavour to conquer the physical world of sense, but
+the attempt was still largely made with those powers of the soul which had
+been left over as an inheritance from the time when man could still reach
+the spiritual world directly. Among the peoples of the third epoch of
+civilization, the soul had for the most part lost the supersensible
+faculties. It was obliged to seek manifestations of the spiritual in the
+surrounding world of sense, and to continue its development by discovering
+the means of civilization existing in that world. Men sought to
+investigate, through the physical world, the spiritual laws underlying it,
+and in this way human sciences arose. Human technical skill, artistic
+work, and their tools and means came about through the recognition and use
+of the forces of the physical world. To a man of the Chaldaic-Babylonian
+race the sense-world was no longer an illusion but a manifestation, in its
+different kingdoms, in mountains and seas, in air and water, of the
+spiritual activity of powers existing behind it, whose laws man was
+striving to learn.
+
+To the Egyptian, the earth was a field of work, given to him in a
+condition which he must, by his own powers of intelligence, so transform
+that it should bear the impress of human power. From Atlantis,
+oracle-sanctuaries, originating chiefly from the Mercury oracle, had been
+transplanted to Egypt. Yet there were others as well,--for example, Venus
+oracles.
+
+In that which was fostered, in their oracle-sanctuaries, among the
+Egyptian peoples, the germ of a new culture was planted. This germ
+proceeded from a great leader who had received his training in the Persian
+Zarathustra Mysteries, who was the reincarnated individuality of a
+disciple of the great Zarathustra himself. Let us call him "Hermes."
+Through acceptance of the Zarathustra Mysteries he was able to find the
+right way to guide the Egyptian people. This people had so turned its
+attention to the physical sense-world, during earthly life between birth
+and death that it was able only to a limited extent to directly behold the
+spiritual world behind the physical phenomena, although it recognized the
+spiritual laws of the world. Thus it could not think of the spiritual
+world as the one in which it could live while on earth, but on the other
+hand, it could be shown how man will live, in the disembodied state after
+death in the world of those spirits who, during earthly life, appear
+through their impressions upon the sense-world.
+
+Hermes taught that man qualifies himself for union with spiritual forces
+after death, in proportion as he uses his powers on earth for furthering
+the purposes of those spiritual forces. Those especially, who had worked
+most zealously in this way between birth and death would be united with
+the lofty Sun-God Osiris. On the Chaldaic-Babylonian side of this stream
+of civilization the direction of the human mind toward the physical
+sense-world was more conspicuous than on the Egyptian side. The laws of
+that world were being investigated and from its reflection in the
+sense-world these people looked up to the corresponding spiritual
+prototypes. Yet in many respects the nation remained wedded to physical
+things. Instead of the star-spirit, the star was put first, and instead of
+other spiritual beings their earthly counterparts were made prominent.
+Only the leaders attained to really deep knowledge concerning the laws of
+the supersensible world and its connection with the physical. The contrast
+between the knowledge of the Initiates and the perverted beliefs of the
+people became more apparent in these nations than anywhere else.
+
+Very different conditions existed in those parts of Southern Europe and
+western Asia where the fourth epoch of post-Atlantean civilization was
+unfolded. In occult science, it is called the Greco-Roman period.
+Descendants of peoples inhabiting widely distant parts of the older world
+had met together in these countries. Here were oracle-sanctuaries which
+conformed to the various Atlantean oracles; here were people with the
+heritage of ancient clairvoyance as a natural gift, and others who were
+able to acquire it, with comparative ease, by training. The traditions of
+the ancient Initiates were not only preserved in special places, but
+worthy successors to them arose, who attracted disciples capable of rising
+to lofty levels of spiritual vision. Moreover, these races had within them
+the impulse to create a domain within the sense-world which expresses the
+spiritual in perfect form through the physical.
+
+Greek art is, among other things, a result of this impulse. It is only
+necessary to gaze with the eye of the spirit upon a Greek temple, in order
+to see that in this marvel of art, material substance is so worked upon by
+man that it appears in every detail as the expression of spirit. The Greek
+temple is the "House of the Spirit." One sees in its form what otherwise
+only The Spiritual eye of the seer perceives. The temple of Zeus-(or
+Jupiter) is so constructed as to present to the physical eye a fitting
+shrine for what the guardian of the Zeus-(or Jupiter) Initiation saw with
+spiritual vision. And it is the same with all Greek art. The wisdom of the
+Initiates flowed in mysterious ways into poets, artists, and thinkers. The
+Mysteries of the Initiates are found again, in the form of conceptions and
+ideas, in the systems of thought by which ancient Greek philosophers
+interpreted the universe. The influences of the spiritual life, the
+Mysteries of the Asiatic and African sanctuaries of Initiation, flowed
+into these nations and to their leaders. The great Indian teachers, the
+associates of Zarathustra, and the followers of Hermes had attracted
+disciples. These, or their successors, thereupon founded sanctuaries for
+Initiation, in which the ancient wisdom was revived in a new form. These
+were the Mysteries of antiquity. Here disciples were prepared to be
+brought into the condition of consciousness through which they might
+attain vision of the spiritual world.(23) From these sanctuaries of
+Initiation the Mysteries flowed forth to those who cultivated Spiritual
+Mysteries in Asia Minor, Greece, and Italy. (Important centres of
+Initiation were formed in the Greek world in the Orphic and Eleusinian
+Mysteries. In the Pythagorean School of wisdom, lingered the effects of
+the great wisdom-teachings and methods of past ages. On his distant
+travels, Pythagoras had been initiated into the secrets of the most varied
+kinds of Mysteries.)
+
+But human life between birth and death in the post-Atlantean period had
+also an influence on the disembodied state after death. The more man's
+interests were fixed on the physical sense-world, the greater was the
+possibility of Ahriman gaining a hold upon the soul during earthly life
+and retaining his power of it after death. This danger was least among the
+peoples of ancient India, for during earthly life they had felt the
+physical sense-world to be an illusion, and thus had eluded the power of
+Ahriman after death. The danger for the primitive Persian peoples, who
+between birth and death had fixed their attention, with great interest,
+upon the physical sense-world was much greater. They would have largely
+fallen a prey to Ahriman's wiles had not Zarathustra pointed out,
+emphatically through his teaching concerning the Light of God, that behind
+the physical sense-world there exists the world of the Spirits of Light.
+In proportion to the ability of the people of this civilization to receive
+something into their souls out of the world of thought thus created, were
+they able to escape Ahriman's clutches during earthly life, and thereby
+elude him in the life after death, during which they were to be prepared
+for a new earth-life. The power of Ahriman in earthly life tends to make
+the physical sense-existence appear to be the only one, and thus to bar
+the way to any vista of a spiritual world. His power in the spiritual
+world leads man to complete isolation, and to the concentration of all his
+interest upon himself. Those who, at the time of death, are in Ahriman's
+power, are born again as egoists.
+
+It is now possible for occult science to describe life between death and a
+new birth as it is, provided the Ahrimanic influence has, to a certain
+degree, been overcome. It is in this sense that it has been described by
+the author in the first chapter of this book as well as in other writings.
+And it must be described in this way if that which can be experienced by
+man during this form of existence is to be visualized and if he has
+attained to purely spiritual perception for that which really exists. The
+degree to which the individual experiences this, depends upon the extent
+to which he has overcome the Ahrimanic influence.
+
+Man is approaching nearer and nearer to what it is possible for him to
+become in the spiritual world. How this progress is thwarted by other
+influences must however be clearly brought out in our consideration of the
+course of human evolution.
+
+During the Egyptian period Hermes taught the people to prepare themselves
+during earth-life, for communion with the Spirit of Light. But because at
+that time human interests, between birth and death, were already so
+constituted that it was only possible to a slight degree to see through
+the veil of the physical sense-world, therefore the spiritual vision of
+the soul after death was also clouded and the perception of the world of
+light remained dim.
+
+The obscuration of the spiritual world after death reached a climax in the
+souls who passed into the disembodied state out of a body belonging to the
+Greco-Roman civilization. During their earthly life they had brought to
+perfection the cultivation of physical sense-existence, and had thus
+condemned themselves to a shadowy existence after death. Hence the Greek
+felt life after death to be a shadowy existence, and it is not mere
+rhetoric but the realization of truth when the hero of that time, who is
+given up to the life of the senses, says, "Better a beggar on earth than a
+king in the realm of shades." All this was still more marked in those
+Asiatic peoples who had fixed their attention with veneration and worship
+on material images instead of on their spiritual archetypes. A large
+proportion of mankind was in this condition at the time of the Greco-Roman
+era of civilization. It can be seen how man's mission in post-Atlantean
+times, which consisted in the conquest of the physical sense-world, must
+necessarily lead to estrangement from the spiritual world. Thus greatness
+in one respect necessarily involves deterioration in another.
+
+Man's connection with the spiritual world was kept alive in the Mysteries.
+Through these the Initiates, in special states of the soul, were able to
+receive revelations from that world. They were more or less the successors
+of the guardians of the Atlantean oracles. To them was revealed what had
+been hidden through the influence of Lucifer and Ahriman. Lucifer
+concealed from man what had flowed from the spiritual world into the human
+astral body, without his co-operation, up to the middle of the Atlantean
+period. Had the etheric body not been partially separated from the
+physical body, man would have been able to experience within himself this
+part of the spiritual world as an inner revelation to his soul. As a
+result of Lucifer's encroachment, this could be done only in special
+states of the soul. At those times a spiritual world appeared to man in
+the guise of the astral. The corresponding spiritual beings manifested
+themselves in forms which embodied only the higher principles of the human
+being, and in those principles the symbols of their particular spiritual
+forces were astrally visible. Superhuman forms were manifested in this
+way.
+
+After the encroachment of Ahriman, still another kind of Initiation was
+added to this one. Ahriman concealed from man everything out of the
+spiritual world which would have appeared behind physical
+sense-perception, had he not interfered in human affairs from the middle
+of the Atlantean period onward. The Initiates of the Mysteries owed the
+revelation of what he had thus kept hidden, to the fact that they had
+developed within their souls all those faculties which man had attained
+since that time, beyond the degree necessary for physical
+sense-impressions. Thus there were revealed to them the spiritual powers
+lying behind the forces of nature. They could speak of the spiritual
+beings behind nature. The creative might of those forces acting in nature
+below man, was revealed to them. That which had been active since Saturn,
+Sun and the old Moon and had shaped man's physical, etheric and astral
+body as well as the mineral, plant and animal kingdoms, formed the
+contents of a certain kind of mystery-secrets,--namely those over which
+Ahriman held his hand. That which had formed the sentient-, rational-and
+consciousness-souls and which had been concealed from man by Lucifer, was
+revealed in a second kind of Mystery-secrets.
+
+But what the Mysteries could only prophesy was, that in time a man would
+appear possessing an astral body which, despite Lucifer, could become
+conscious of the light-world of the Sun-spirit through the etheric body,
+apart from any special condition of the soul. And the physical body of
+that human being must be of such a nature, that everything in the
+spiritual world would be revealed to him, which Ahriman is able to conceal
+from man up to the time of physical death. Physical death could bring no
+change into the life of such a being, that is to say, could have no power
+over it. The "Ego" so manifests in such a human being that the entire
+spiritual life is at the same time contained in his physical life. Such a
+being is the vehicle of the Spirit of Light, to whom the Initiate ascends
+from two directions, being led, under special conditions of the soul,
+either to the Superhuman Spirit or to the Being of the forces of nature.
+When the Initiates of the Mysteries foretold the appearance in the course
+of time, of such a human being, they were prophets of the Christ.
+
+A personality arose, as the special prophet of this coming manifestation,
+within a nation which possessed through natural inheritance the qualities
+of the peoples of western Asia, and through education the learning of the
+Egyptians--the Hebrew nation. This prophet was Moses. The influences of
+Initiation had entered so deeply into his soul that in certain states of
+consciousness the being who had undertaken in the regular course of the
+earth evolution to shape human consciousness from the Moon, was revealed
+to him. In thunder and lightning Moses realized not merely physical
+phenomena, but manifestations of this Spirit. At the same time the other
+kind of Mysteries had influenced his soul, so that he was able to
+distinguish, in astral vision, how the superhuman becomes human by means
+of the ego. Thus, from two directions, He Who was to come, was revealed to
+Moses as the highest form of the Ego.
+
+And in Christ the lofty Sun-spirit appeared in human form as the great
+ideal for human life on earth. At His coming, all mystery-wisdom had in
+some respects to take a new form. Up to that time this wisdom had existed
+exclusively for the purpose of enabling man to put himself into such a
+condition of soul in which he would be able to view the kingdom of the
+Sun-spirit as something _outside_ of earthly evolution. Henceforth it was
+the mission of Mystery-wisdom to make man capable of recognizing in the
+incarnated Christ the Primordial Being. From this Primordial Being man was
+enabled to understand the natural and spiritual worlds.(24)
+
+At the point in His life at which the astral body of Christ Jesus
+contained everything which it is possible for the Luciferian influence to
+conceal, He came forward as the Teacher of humanity. From that moment, the
+faculty was implanted in human earthly evolution for assimilating that
+wisdom whereby the physical goal of the earth may gradually be reached. At
+the moment when the Event of Golgotha was accomplished, human nature was
+endowed with another faculty, that by which Ahriman's influence may be
+turned into good. Henceforth man was able to take with him through the
+gate of death that which saves him from isolation in the spiritual world.
+What happened in Palestine was the central point, not only of human
+physical evolution but also of the other worlds to which man belongs; and
+when the "Mystery of Golgotha" had been accomplished, when the "death on
+the cross" had been suffered, Christ appeared in that world where souls
+sojourn after death, and set limits to the power of Ahriman. From that
+moment the region which the Greeks had called the "realm of shades" was
+illuminated by that flash of the Spirit indicating to its dwellers that
+light was to return. What had been gained for the physical world by the
+"Mystery of Golgotha" cast light also into the spiritual world.
+
+Up to this event post-Atlantean human evolution had been a time of ascent
+in the physical sense-world, but of descent as far as the spiritual world
+was concerned. Everything which flowed into the sense-world proceeded from
+what had been in the spiritual world from remote ages. Since the coming of
+Christ, those who attain to the Mystery of Christ are able to take with
+them into the spiritual world what they have won in the physical. And from
+the spiritual world it then flows back again into the earthly sense-world,
+since reincarnated souls, on re-entering earth-life, bring with them what
+the Christ-impulse between death and a new birth, has bestowed.
+
+What flowed into human evolution with the appearance of the Christ, acted
+in it like a seed. Only slowly can this seed mature. Only the smallest
+part of these profound new wisdom teachings, up to the present time, has
+reached down into physical existence. Christian evolution has just barely
+begun. During the successive periods of time following the appearance of
+the Christ, this Christian Evolution was able to reveal only so much of
+its inner essential nature as the humanity, the peoples of that time, were
+capable of receiving; only as much as they could grasp with their
+faculties of comprehension. The first form into which this essence of
+Christianity could be poured may be described as a comprehensive ideal of
+life. As such it was opposed to those forms of life which had been
+developed in post-Atlantean humanity. The conditions operating in human
+evolution since the repopulation of the earth in the Lemurian period have
+been described above. Accordingly, humanity can be traced back to
+different beings who, coming from other worlds, incarnated in the bodily
+descendants of the ancient Lemurians. The various races of man are a
+consequence of this, and the most diverse vital interests appeared in
+these reincarnated souls, as a result of their Karma. As long as all this
+was being worked out, there could be no ideal of "universal humanity."
+Human nature originated in unity, but earthly evolution up to the present
+time has led to division. In the figure of the Christ, we see an ideal
+which opposes all division, for in the man who bears the name of Christ
+there lives the lofty Sun-being from Whom every human ego is descended.
+The Hebrew nation still felt itself to be a nation, and each individual a
+member of that nation. When once the idea was grasped that in Christ-Jesus
+there lives the ideal Man who stands above all that tends to divide
+humanity, Christianity became the Ideal of an all-Embracing brotherhood.
+Above all individual interests and relations, the feeling arose in some
+that the innermost ego of all human beings is of the same origin. (In
+addition to all the earthly forefathers, the great common Father of all
+humanity appears. "I and the Father are one.")
+
+In the fourth, fifth, and sixth centuries after Christ, the era in which
+we are still living was being prepared in Europe. It was gradually to
+replace the fourth, or Greco-Roman civilization. It is the fifth
+post-Atlantean period. The races which, after many wanderings and varied
+fortunes, became the vehicles of this new civilization were descendants of
+those Atlanteans who had remained less affected than others by what had
+been going on meanwhile during the four preceding periods of civilization.
+They had not penetrated into the countries in which those respective
+civilizations took root. On the contrary, they had, in their way, handed
+on Atlantean forms of civilization. There were many among them who had
+retained in a high degree the inheritance of the ancient dim clairvoyance,
+the state described above as intermediate between sleeping and waking.
+Such people knew the spiritual world from their own experience, and could
+reveal to their fellow-men what takes place there. Thus there sprang up a
+great number of narratives of spiritual beings and events, and the
+national treasures of legends and sagas had their origin in spiritual
+experiences of this kind. For the dim clairvoyance lasted on, in many
+people, into times not far removed from the present. There were other
+people who, although they had lost clairvoyance, nevertheless developed
+the faculties they acquired for use in the physical sense-world in
+accordance with feelings and emotions which corresponded to clairvoyant
+experiences. And even the Atlantean oracles had their successors in the
+new civilization.
+
+There were everywhere Mysteries, but in them that Mystery of Initiation
+was most cultivated, which leads to the unveiling of that part of the
+spirit-world which Ahriman keeps hidden. The spiritual powers existing
+behind the forces of nature were here revealed. In the mythologies of
+European nations are contained the remnants of what the Initiates of these
+Mysteries were able to disclose to men. It is true that these mythologies
+also contain the other kind of mystery, although in a more imperfect form
+than that possessed by the Southern and Eastern Mysteries. Superhuman
+beings were also known in Europe, but they were seen to be in perpetual
+conflict with the associates of Lucifer. And the Light-God too was
+proclaimed, but in such a form that it was doubtful whether he would
+overcome Lucifer. On the other hand, these Mysteries were illuminated by
+the figure of the coming Christ. It was announced of Him that His kingdom
+would replace that of the other Light-God.(25)
+
+From such influences as these, there came about a cleavage in the soul of
+the people of the fifth epoch of civilization which still continues, and
+is manifest in most diverse phenomena. The soul had not retained, from
+ancient times a sufficiently strong attraction for spiritual things to
+enable it to hold fast the connection between the worlds of spirit and
+sense. The attraction existed only as a training of feeling and emotion,
+not as direct vision of the spiritual world. On the other hand, man's
+attention was more and more directed toward the world of the senses and
+its conquest; and the intellectual powers which had been awakened in the
+latter part of the Atlantean period, all those human powers of which the
+physical brain is the instrument, were concentrated upon the sense-world,
+and upon gaining knowledge of and mastery over it. Two worlds, so to
+speak, were developed within man: the one directed toward the life of
+physical sense; the other susceptible to the revelation of the spirit in
+such a way as to permeate with feeling and emotion even though lacking
+clairvoyant vision. The tendency to this cleavage of soul already existed
+when the teaching concerning the Christ was introduced into Europe.
+
+This message from the spiritual world was received into men's hearts, and
+permeated feeling and emotion; but it was not possible to bridge the gulf
+between this state of devotion and what human intelligence, concentrated
+on the sense-world, was learning in the sphere of physical existence. What
+is now known as the contradiction between external science and spiritual
+knowledge is simply a consequence of this fact. The Christian mysticism
+(of Eckhart, Tauler and others) is the result of Christianity becoming
+permeated with feeling and emotion. Science, occupied as it is exclusively
+with the world of sense and its results in life, is the consequence of the
+other tendency of the soul, and all achievements in the sphere of outer
+material civilization are entirely due to this divergence of tendencies.
+Since those human faculties, of which the brain is the instrument, were
+concentrated exclusively on physical life, they were able to reach that
+pitch of perfection which makes contemporary science, technical skill, and
+other forms of mental activity possible. Such a material civilization
+could originate only among the nations of Europe, for they are those
+descendants of Atlantean ancestors who converted their natural inclination
+toward the physical sense-world into faculties only when it had reached a
+certain degree of maturity. Previously they had allowed it to lie dormant,
+and had lived on what remained in them of the Atlantean clairvoyance and
+on the communications of their Initiates. While mental culture was
+outwardly almost entirely given up to these influences, in them ripened
+slowly the desire for the material conquest of the world.
+
+Now, however, the dawn of the sixth post-Atlantean era of civilization is
+already at hand. What is to arise at a certain time in human evolution has
+ripened slowly in the preceding age. The first beginnings of that which
+can even now be developed, is to be discovered in the thread which binds
+together the two tendencies of the human breast, material civilization and
+life in the spiritual world. To this end it is necessary, on the one hand,
+that the results of spiritual vision should be understood; and on the
+other, that in the observations and experiences of of the sense-world the
+revelations of the Spirit be recognized. The sixth civilization-epoch will
+bring to full development the harmony between the two.
+
+Herewith the studies in this book have reached a point where we may turn
+from the perspectives of the past to those of the future. But it will be
+better to precede the latter by a study of the Knowledge of Higher Worlds
+and of Initiation. Then, after this study and in connection with it, we
+shall be able to indicate in brief the outlook for the future, in so far
+as that can be done within the framework of this book.
+
+
+
+
+
+CHAPTER V. KNOWLEDGE OF THE HIGHER WORLDS
+
+
+At the present stage of evolution there are three possible conditions of
+soul in which man ordinarily lives his life between birth and death:
+waking, sleeping and, between the two, dreaming. The last-mentioned will
+be briefly dealt with in a later part of this book; for the moment we
+shall consider life simply as it alternates between its two main
+conditions--waking and sleeping. Before he can "know" for himself in higher
+worlds, man has to add to these two a third condition of soul.
+
+During waking life the soul is given up to the impressions of the senses,
+and to the thoughts and pictures that these evoke in it. During sleep the
+senses cease to make any impression, and the soul loses consciousness. The
+whole of the day's experience sinks down into the sea of unconsciousness.
+Let us now consider how it would be if man were able to become conscious
+during sleep, notwithstanding that all impressions of the senses were
+completely obliterated, as they are in deep sleep. Now would any memory
+remain to him of what had happened while he was awake. Would his soul find
+itself in a state of vacuity? Would it be incapable of having any
+experiences? This is a question that can only be answered if conditions
+like or similar to those under discussion can actually be brought about.
+If the soul is capable of experiencing anything, even when
+sense-activities and recollection of such activities are lacking, then
+that soul would, so far as the external world is concerned, be "asleep";
+and yet the soul would not be sleeping but awake to a world of reality.
+
+Now such a condition of consciousness can be attained if man makes these
+psychic experiences possible toward which occult science guides him. And
+everything that occult science tells us about those worlds beyond the
+sensible, has been found through such a condition of consciousness.
+
+In the foregoing parts of this book certain communications have been made
+concerning the higher worlds; and in the following pages, as far as is
+possible in a book of this kind, methods will be discussed whereby the
+state of consciousness requisite for such investigations may be acquired.
+This state of consciousness resembles that of sleep, in only one respect,
+namely: that through it, all outward sense activity ceases, and also all
+thoughts that might be aroused by the action of the senses, are
+obliterated. But although the soul has no power to experience anything
+consciously in sleep, yet it receives this power through this very state
+of consciousness. And through it a capacity for experiencing is awakened
+in the soul which in every day life can be awakened only through sense
+impressions. The awakening of the soul to this higher state of
+consciousness is called _Initiation_.
+
+The methods of initiation lead man away from the state of ordinary
+day-consciousness into such a soul activity as enables him to use his
+spiritual organs of perception. Like germs these organs lie dormant in the
+soul and must be developed. Now it may be that a person, at some
+particular moment of his earthly life, makes the discovery that these
+higher organs have developed within his soul without previous preparation.
+It is a kind of involuntary self-awakening. Such a person will become
+conscious of a change affecting his entire being; his soul's experiences
+will have been enriched beyond measure and he will find that no
+experiences of the sense-world can bring him such spiritual happiness,
+such soul satisfaction and inner warmth as that which now opens up to him,
+which no physical eye can see and no hand can touch. From the spiritual
+world strength and a sense of security in all situations in life, will
+flow into his will. There are instances of such self-initiation; but they
+should not give rise to the idea that the only right course is to wait for
+the coming of such self-initiation, and to do nothing toward bringing
+about initiation through regular training. We need not here give further
+space to the subject of self-initiation, since it may take place without
+regard to rules of any kind whatsoever.
+
+What we have to consider is how by training, one may develop those organs
+of perception, lying dormant in the Soul. Those who do not feel themselves
+especially impelled toward doing something for their own development may
+easily say that man stands under the guidance of spiritual powers, that
+such guidance should therefore not be interfered with, and that the
+moment, deemed by those powers to be the right one for revealing another
+world to the soul, should be awaited in patience. Indeed, persons who are
+of this opinion are inclined to consider it a kind of presumption, or
+unjustifiable desire for any one to interfere with the wisdom of such
+spiritual guidance.
+
+Those who think in this way will only change their opinion if some other
+mode of presenting the case makes a sufficiently strong impression upon
+them. If they were to say to themselves, "This wise guidance has endowed
+me with certain faculties, and it has done so, not that I should let them
+lie idle, but rather that I should use them. Indeed, the very wisdom of
+such guidance lies in the fact of its having placed in me the rudiments of
+those organs necessary for a higher state of consciousness. I can,
+therefore, rightly comprehend this guidance only when I regard it as my
+duty to do everything in my power that may serve to bring such rudimentary
+growths to their proper development." Should such thoughts make a
+sufficiently strong impression on the mind, scruples against training for
+the attainment of higher consciousness will disappear.
+
+There is, it is true, another scruple which may arise in the mind with
+regard to such schooling. A person may say to himself: "This development
+of the inner faculties of the soul means an invasion of man's most hidden
+sanctuary. It involves a certain change of the entire human being: the
+method for such a change cannot be worked out by any ordinary procedure of
+thought, for the manner in which the higher worlds are attained can be
+known only to those to whom the path has become visible by reason of
+experience. If, therefore, I turn to such an one, I am allowing him to
+exercise his influence over the innermost sanctuary of my soul." Any one
+given to this attitude of mind will hardly find it reassuring if the
+methods for bringing about a higher state of consciousness are imparted to
+him in book form. For it is not a question of receiving communications
+either verbally or from some person who, having the knowledge, has set the
+same down in a book to which we have access. Now there are people
+possessing knowledge of the rules for developing the spiritual organs of
+perception who are of the opinion that these rules ought not to be
+entrusted to a book. These people, for the most part, consider the
+communication of certain truths relating to the spiritual world as
+forbidden. But this view must be characterized as in a certain sense out
+of date in view of the present stage of human evolution. It is true that
+the communication of the rules referred to can be made only up to a
+certain point. Yet what is imparted leads so far that one who applies it
+to his soul-life makes such progress in knowledge that he is able to go on
+by himself. This way then leads onward in a manner of which a true idea
+can be gained only through what has been previously experienced. From all
+these facts, scruples may arise concerning the path of spiritual
+knowledge.
+
+These scruples however disappear when one clearly understands the
+essential nature of that course of development which is adapted to our
+age. Of this latter method of developing we shall speak here and other
+methods will be only briefly referred to.
+
+The method of training to be here discussed furnishes to him who has the
+will for a higher development, the means for accomplishing the
+transformation of his soul. Any questionable encroachment on the
+personality of the student would only then be possible, should the teacher
+proceed to carry out the change by methods of which the pupil was not
+conscious. But no true teacher of occult science in our day would make use
+of any such method, by which indeed, the pupil would be reduced to a blind
+tool. The teacher gives his pupil instructions as to the rules of conduct
+he is to pursue, and the pupil carries them out. At the same time, should
+the case seem to demand it, the teacher does not withhold the reasons
+justifying these rules of conduct.
+
+The acceptance of the rules, and their application by a person seeking
+spiritual development, need not be a matter of blind belief. Such a belief
+ought to be quite out of the question in this sphere. One who studies the
+nature of the human soul as far as it can be followed by ordinary
+self-observation, without occult training may, after accepting the rules
+recommended for spiritual training, ask himself, "How do these rules act
+upon the life of the soul?" This question may be satisfactorily answered
+previous to any schooling by an unbiased use of common sense. Before these
+rules are adopted, true conceptions may be gained as to the way in which
+they operate. The effect can be _experienced_ only during training, but
+even then the experience will always be accompanied by an understanding of
+the experience, if each step that is to be taken is tested by sound
+judgment. And in this age any true spiritual science will only suggest
+such rules for training as can be vindicated by sound judgment. For him
+who is willing to simply trust himself to such schooling and does not
+permit prejudice to drive him into _blind_ faith, all scruples will vanish
+and objections against a regular training for higher states of
+consciousness will no longer disturb him.
+
+Even such people as may have arrived at a state of inward maturity,--which
+sooner or later would lead to the self-awakening of these spiritual organs
+of perception--even for these, training is by no means superfluous. On the
+contrary it is especially adapted to them. For there are but few cases in
+which personal initiation does not have to travel along tortuous and
+devious ways, and training spares them the traversing of such by-paths,
+leading them forward in a straight line. In cases where such
+self-initiation comes to a soul, the reason is that the required degree of
+ripeness had already been attained in the course of previous incarnations.
+
+It may easily happen that such a soul possesses a certain dim intuition of
+its ripeness, and by reason of this very feeling may assume an attitude of
+disinclination toward training. A feeling of this kind may produce a
+certain degree of pride, which refuses to place confidence in a teacher.
+Now it can happen that a certain degree of soul development may remain
+hidden up to a certain age and only then reveal itself. But such schooling
+may be just the very means needed to call it forth. Should the person hold
+aloof from such training, it may happen that the power will remain dormant
+during that particular Life, and will only reappear in a later
+incarnation.
+
+The rising to a supersensible state of consciousness can only proceed from
+ordinary waking day-consciousness. It is in this consciousness that the
+soul lives prior to its ascent, and schooling will furnish the means to
+lead it out of this consciousness. The first steps which the schooling
+here under consideration prescribes, are such as can still be
+characterized as actions of the ordinary day-consciousness. It is just
+those quiet acts of the soul which are the most effective steps. This
+requires that the soul should give itself up to definite perceptions and
+these perceptions are such as are able by their very nature to exercise an
+awakening influence upon certain hidden faculties of the inner nature of
+man.
+
+They thereby differ from those perceptions of waking day-life, whose
+purpose is to portray external objects. The more faithfully they present
+these things, the truer they are. It is, indeed, in accordance with their
+nature that they should be true in this sense, but this is not the mission
+of those perceptions which the soul is to consider, when in pursuit of
+spiritual training; and they are therefore so formed as not to present
+anything external, having rather within themselves the power to act upon
+the soul. The best percepts for the purpose are the emblematic or symbolic
+ones. Yet other percepts may be used. For it does not depend at all on
+what the percepts contain, but solely on the fact that the soul puts forth
+all its powers in order not to have anything in the consciousness except
+the one percept in question. Whereas, in ordinary life, its forces are
+divided among many things and perceptions change rapidly, the important
+point in spiritual training is the concentration of the whole inner life
+upon one single perception. And this perception must be voluntarily
+brought to the centre of one's consciousness. Symbolic perceptions are
+better than those which reflect outer objects or events, because the
+latter are related to the outer world, and the soul has to depend less on
+itself than in the case of symbolic perceptions, formed by its own inner
+energy. The chief object at which to aim is the _intensity_ of the force
+to be exercised by the soul. It is not what is before the soul that is
+essential, but the greatness of the effort and the length of time spent
+concentrating upon one perception. Strength ascends from unknown depths of
+the soul, from which it is drawn up by concentration on one perception.
+Occult science contains many such perceptions, all of which have been
+proven to possess the power alluded to above.
+
+One gains a comprehension of this immersion or sinking down into a percept
+by calling the Memory-Concept before the soul. Say, for instance, that we
+allow the eye to rest on a tree, and then turn away from the object so
+that it is no longer presented to our sight; we shall, nevertheless, be
+able to retain the image of the tree in the soul. Now this image or
+perception of the tree which we have when it is no longer in sight, is a
+recollection of the tree. Then assume that this recollection is retained
+in the soul, and the soul reposes, as it were, in this recollection,
+taking care to exclude all other perceptions from the memory. The soul
+then dwells in that memory-concept of the tree, and we then have to do
+with the immersion of the soul into a concept. Yet this concept is the
+image of an actual thing perceived through the senses. If however, of our
+own free will, we take such images into our consciousness, gradually the
+effect desired will be attained.
+
+One example of meditation based upon a symbolical concept will now be
+placed before the reader. Such a concept must first be built up in the
+soul, and this may be done in the following manner. Let us think of a
+plant, calling to mind how it is rooted in the ground, the way in which
+leaf after leaf shoots forth, until finally the blossom unfolds. And then
+let us imagine a human being placed beside this plant, and let us call up
+in our soul the thought that he has qualities and characteristics which,
+when compared with those of the plant, will be found to be more perfect.
+We dwell on the fact that this being is able to move here and there,
+according to his will and his desires, while the plant remains stationary,
+rooted in the soil.
+
+But now let us also consider: Yes, man is certainly more perfect than the
+plant; but on the other hand, I find in him qualities which I cannot
+perceive in the plant and through the lack of which, the plant appears
+more perfect than man in certain respects. Man is filled with passions and
+desires and these govern his conduct. With him we can speak of sin
+committed by reason of his impulses and passions, whereas in the plant, we
+see that it follows the pure laws of growth from leaf to leaf, and that
+the blossom without passion opens to the chaste rays of the Sun. So we can
+see that man possesses a certain perfection beyond the plant, but that on
+the other hand he has paid for this perfection by admitting into his being
+inclinations, desires and passions in addition to the pure forces of the
+plant. And then we call to mind the green sap flowing through the plant,
+and think of it as the expression of the pure and passionless laws of
+growth. And then again, we call to mind the red blood as it courses
+through the veins of man, and we recognize in it an expression of man's
+instincts, his passions and desires. Let a vivid picture of all this arise
+in our souls. We then think of man's faculties of development; how he can
+purify and cleanse his inclinations and passions through his higher soul
+faculties. We think how through this process something that is low is
+destroyed in these inclinations and passions which thereby are born upon a
+higher plane. Then we may be able to think of the blood as the expression
+of these purified and cleansed inclinations and passions.
+
+Now we gaze in spirit on the rose and say to ourselves: "In the red sap of
+the rose is the erstwhile green sap of the plant--now changed to
+crimson--and the red rose follows the same pure, passionless laws of growth
+as does the green leaf." Thus the red of the rose may offer us a symbol of
+a kind of blood which is the expression of cleansed impulses and passions,
+purged of all lower elements, and resembling in their purity the forces
+working in the red rose. Let us now try not only to assimilate such
+thoughts within our reason, but also let them come to life within our
+feelings. We can experience a blissful sensation when contemplating the
+purity and passionless nature of the growing plant. We can awaken the
+feeling within us how certain higher perfections must be paid for through
+the acquisition of passions and desires. This, then, can change the
+blissful sensation previously experienced into a serious mood: and then
+only can it stir within us the feeling of liberating happiness, if we
+abandon ourselves to the thought of the red blood that can become the
+carrier of inner pure experiences, like the red sap of the rose. The
+important point is that we should not look coldly and without feeling upon
+these thoughts which serve to build up such a symbolical concept. After
+dwelling for a time upon the above mentioned thoughts and feelings, let us
+try to transmute them into the following symbolical concept. Let us
+imagine a black cross. Let this be the symbol for the destroyed lower
+element of our desires and passions and there where the beams of the cross
+intersect, let us imagine seven red radiating roses arranged in a circle.
+Let these roses be the symbol for a blood that is the expression of
+cleansed and purified passions and desires.(26)
+
+Now we must call up this symbolical concept before our soul just as has
+been described in the case of a memory-concept. Such a concept has an
+awakening power if one abandons oneself to it in inner meditation. One
+must try during this meditation to exclude all other concepts. Only the
+described symbol must float before the soul as vividly as possible.
+
+It is not without significance that this symbol has been introduced, not
+merely as an awakening percept, but because it has been constructed out of
+certain perceptions concerning plants and man. For the effect of such a
+symbol depends upon the fact of its being put together in this definite
+manner, before employing it as an instrument for meditation. Should it be
+called up without a previous process of construction such as has here been
+delineated, the picture must remain cold and will be far less effective
+than if it had by previous preparation gathered force with which to give
+warmth to the soul. During meditation, however, one should not call up in
+the soul all the preparatory thoughts, but merely allow the life-like
+image to float before one's mind and at the same time permit those
+feelings which are the result of these preparatory thoughts to vibrate
+with it. Thus the symbol becomes a sign, co-existent with the inner
+experience. And it is the dwelling of the soul in this experience that is
+the active principle. The longer one can do this, without admitting
+disturbing impressions, the more effective will be the whole process.
+
+It is well, however, in addition to the time used in meditation itself, to
+repeat the building up of the image through the feelings, as described
+above, so that the corresponding sensation may not pale.
+
+The greater the patience brought to bear in performing these acts of
+repetition, the more effective becomes this image for the soul.(27)
+
+Such a symbol as has just been described represents no external object or
+being evolved by nature, but for this very reason it possesses an
+awakening power for certain inner faculties. It is true, someone may raise
+the objection: certainly the "whole" as a symbol, does not exist in
+nature; yet all its details are borrowed from nature, the black color, the
+roses, etc. It can all be observed through the senses. He who is troubled
+by such objections, ought to consider that it is not the images of these
+sense perceptions that awaken the higher faculties of the soul, but that
+this result is produced purely by the manner in which these details are
+combined. And this combination does not then picture something that exists
+in the sense-world.
+
+A symbol was chosen as an example to show the process of effective
+meditation of the soul. Many symbols of this kind are used in occult
+training and are built up according to varying methods. Certain sentences,
+formulae, and single words can also be given as subjects for meditations,
+and in every case the means used will have the same object, namely: to
+detach the soul from sense-impressions and to stimulate it to an activity
+in which the impressions of the physical senses play no longer any part
+and in which the unfoldment of inner latent soul capacities becomes the
+essential.
+
+There are, however, also meditations based exclusively upon feelings,
+sensations, etc., and these are especially effectual. Let us, for
+instance, take the feeling of joy. In the normal course of life the soul
+experiences pleasure when there exists an outer stimulus to pleasure. If a
+healthily constituted soul perceives some act performed by a person,
+indicative of the doer's goodness of heart, then the soul will assuredly
+feel pleasure and joy at such an act. But the soul is able to reflect upon
+such an act, and can say to itself that an act done from sheer kindness of
+heart is one in which the doer is following the interests of his
+fellow-creatures rather than his own, and such an act may be called
+ethically good. But the soul can lift itself above the perception of any
+particular case in the outer world which has given it joy or pleasure, and
+instead may arrive at a general concept of kindness. It can for instance,
+think of kindness coming into existence through one soul making the
+interests of others his own. And the soul can then experience joy over the
+ethical idea of kindness. Therefore, the joy is then not over this or that
+event of the sense-world, but it is the joy over the idea as such. If the
+student now tries for some time to let this joy come to life within his
+soul, then this is a meditation on a feeling, on a sensation. It is then
+not the idea which is the active principle in the awakening of the inner
+soul faculties, but the sustained dwelling upon that feeling within the
+soul which has not been caused by merely a single external impression.
+
+Occult science being in a position to penetrate far deeper into the being
+of things than can be done by ordinary perception, the teacher will be
+able to indicate to the pupil feelings and sentiments which are still more
+powerful as awakening agents for the unfolding of the soul's faculties
+when used as subjects of meditation. Yet, necessary as this will be for
+the higher degrees of training, it should be remembered that energetic
+meditating upon subjects, such as kindness of heart may carry the student
+very far on his way.
+
+Since the natures of human beings differ, special methods of training are
+effective for particular individuals. As to the duration of time to be
+devoted to meditation, we may remind the student that the greater the
+length of time during which he can meditate uninterruptedly, the stronger
+will be the effect. But every excess in these matters should be avoided.
+There is, however, a certain inner discretion, resulting from these
+exercises themselves which teaches the pupil to keep within due bounds in
+this regard. Those who pursue their studies in occult science under the
+personal guidance of a teacher will receive from him precise instruction
+and advice in these particulars. Nevertheless, it must be emphatically
+understood that only experienced occultists are in a position to impart
+such advice.
+
+Such exercises in meditation will generally require practice for some time
+before the student can become aware of any result. What is essential to
+occult science is patience and perseverance. He who is unable to awaken
+these two qualities within himself and who cannot continually practice his
+exercises in quietude, so that patience and perseverance are always the
+predominant note in his soul-life, cannot attain very great progress. From
+what has been said above, the reader will have gathered that meditation is
+a means of acquiring knowledge of the higher worlds, but he will also see
+that not just any percept whatsoever, taken at random, is productive of
+this result, but only those of the kind before-mentioned.
+
+The path here indicated leads in the first place to what is called
+imaginative knowledge, and this is the first step toward the higher
+knowledge. Knowledge, dependent upon sense-perceptions and upon the
+working up of such perceptions by reason, which is sense-bound, is, to use
+the occult term, known as "objective cognition." Beyond this are higher
+degrees of knowledge, the imaginative stage being, as we have said, the
+first. Now the term "imaginative" can cause confusion in the minds of
+some, to whom "imagination" stands only for "imaginings"--that is concepts
+that lack reality. In occult science, however, "imaginative" cognition
+must be understood to be that kind of cognition which results from a
+supersensible state of consciousness of the soul. The things perceived in
+this state of consciousness are spiritual facts, and spiritual beings, to
+which the senses have no access, and--since this condition of the soul is
+caused by meditating upon symbols, or "imaginations"--the sphere to which
+this condition of higher consciousness belongs may be termed the
+imaginative world, and the knowledge relating to it, imaginative
+knowledge. "Imaginative" stands, therefore, in this sense, for that which
+is "actual" in a higher sense than are the facts and beings of physical
+sense-perception.
+
+A very natural objection to the use of the symbolic pictures here
+characterized is that they arise from a dreamy thinking and an arbitrary
+imagination, and might therefore have doubtful consequences. But any such
+doubts are unjustified in regard to the symbols given by true occult
+schools. For these symbols are chosen in such a way that they can be
+looked at quite apart from their connection with outer sense reality, and
+their value is to be found exclusively in the power with which they work
+upon the soul when it turns its attention wholly away from the outer
+world, when it suppresses all sense-impressions and shuts out every
+thought to which it might be stimulated from without. The process of
+meditations is best demonstrated by comparison with sleep. In one respect
+it is like the state of sleep; in another, the exact opposite of it. It is
+a sleep which when compared to the day-consciousness, represents a higher
+state of being. The point is that by concentration on the given conception
+or image, the soul is obliged to call up much stronger forces out of its
+own depths than it uses in ordinary life or knowledge. Its inner activity
+is thereby enhanced. It becomes detached from the body, as it does in
+sleep; but instead of passing, as in the latter case, into
+unconsciousness, it experiences a world it did not know before. Although
+as regards detachment from the body this condition may be compared with
+sleep, yet it is such that, compared with ordinary waking consciousness,
+it may be characterized as a more intense waking state. By this means the
+soul learns to know itself in its true, inner, independent being. But in
+ordinary life, owing to the weaker development of its forces, it is only
+with the help of the body that the soul arrives at self-consciousness.
+Therefore it does not experience itself but merely sees itself in that
+image which--like a kind of reflection--is traced, by the physical body (or,
+properly speaking, by its processes).
+
+These symbols built up in the manner above described are not as yet
+related to anything real in the spiritual world, but they serve to detach
+the human soul from sense-observations and from that instrument, the
+brain, to which the reason is at first fettered. This detachment is not
+effected until man is able to feel: "I am now perceiving something by
+means of powers for which neither my senses nor my brain serve as the
+instruments"; and the first thing man thus experiences is a liberation
+from the organs of sense. He is then able to say to himself: "My
+consciousness does not vanish when I cease to take cognizance of
+sense-perceptions and ordinary reasoned thought; I can lift myself out of
+those conditions and then feel myself as a being alongside of that which I
+was before"--and this is the first purely spiritual experience; the
+perception of a psycho-spiritual Ego-being. This has arisen as a new self
+out of that self which is linked to the physical senses and physical
+reason only.
+
+Had this detachment from the world of the senses and from the reason been
+effected without meditation, the person would have lapsed into the
+nothingness of the unconscious state. This psycho-spiritual being was our
+possession prior to meditation also, but it then lacked the organs for
+perception of the spirit-world; and it might, indeed, have been compared
+to the physical body without the eye to see--the ear to hear. The strength
+thus employed in meditation has, in fact, been the creative means by which
+these psycho-spiritual organs have been formed out of a previously
+unorganized psycho-spiritual being. But this which man thus creates for
+himself is also the first thing to be perceived by him. The first
+experience is therefore in a certain sense, a kind of "self-perception."
+It belongs to the nature of spiritual training that the soul, through the
+self training which it gives itself at this point of its development,
+becomes fully conscious that the first thing it perceives in the world of
+imaginative forms, which appear as a result of the exercises described, is
+itself. It is true that these images make their appearance as a new world,
+but the soul must recognize that they are, however, at first nothing but
+the reflection of its own being, which has been strengthened by exercises.
+And it must not only recognize this by correct reasoning, but must have
+arrived at such a cultivation of the will that it is able at any time to
+put away and obliterate the images from the consciousness.
+
+The soul must be able to act with complete independence within these
+images. This is part of true spiritual training at this stage. If it could
+not do this, it would be in the same position, in the sphere of spiritual
+experiences, as a soul in the physical world which, on looking at an
+object, has its attention so arrested by it that it cannot look away. An
+exception to this possibility of obliteration is formed by a group of
+inner imaginative experiences which should _not_ be extinguished at this
+stage of spiritual training. They correspond to the inmost kernel of the
+soul's being, and the occult student recognizes in those images that which
+forms the very essence of his being which passes through the various
+repeated earth lives. At this point the knowledge of repeated earth lives
+becomes an actual experience. In relation to everything else the
+before-mentioned independence of experience must prevail. And only after
+acquiring the faculty of obliterating experiences, is the spiritual outer
+world really approached. What is obliterated returns in another form, and
+is experienced as a spiritual outer reality. One feels that out of
+something indefinite one grows psychically into something definite. From
+this self-perception, one must then proceed to the observation of a
+psycho-spiritual outer world. This comes to pass when we can order our
+inner experience after the manner to be indicated in the following pages.
+
+At first, the soul of the occult student is feeble in all that appertains
+to a perception of the psycho-spiritual world; and he will therefore need
+all the inner energy he can summon in order, while meditating, to hold
+firm the symbols or other concepts which he has built up from the impulses
+of the sense-world. Should he, however, desire to attain to an actual
+observation of the higher world, he will not alone have to maintain his
+hold on these, he must also, after having done this, be able to remain in
+a condition in which not only no influences of the outer sense-world can
+affect the soul, but in which also the images above characterized shall
+have been effaced from his consciousness. Only now can that which has been
+previously formed by means of meditation enter the plane of his
+consciousness. The important point is that there should be at this stage
+sufficient soul force to spiritually perceive that which has thus been
+formed through meditation, so that it may not elude the observer's
+attention, as is always the case if this inner energy is still
+insufficiently developed.
+
+That which is here evolved as a psycho-spiritual organism and which should
+be comprehended through self-perception, is delicate and subtle. The
+disturbing influences of the outer sense-world, however one may try to
+exclude them, are nevertheless great. It is not merely a question of those
+disturbances to which we are able to pay heed, but far more of those which
+in ordinary life are ever eluding our notice. But it is just through the
+very nature of man that a transitory condition in this respect becomes
+possible. What the soul, in its waking state, was powerless to effect,
+owing to the disturbances of the physical world, it is capable of
+achieving during sleep. One who gives himself up to serious meditation
+will, with the proper attention, become aware of a certain change in his
+sleep. He will feel that while sleeping, he is yet not quite asleep, but
+that his soul has times when, although asleep, still it is, in a certain
+way, active. During these conditions, nature wards off the influences of
+the outer world which the waking soul is not yet able to keep away of its
+own strength. When, however, the meditation exercises have taken effect,
+the soul, during sleep, detaches itself from unconsciousness, and becomes
+aware of the psycho-spiritual world. This can happen in two ways: the
+person may, while asleep, become aware that is is in another world, or he
+may, after awakening, remember that he has been in another world. But the
+former of these two feelings requires the greater degree of inner energy,
+for which reason the second is the more common among beginners in occult
+training. But it may gradually come to pass that the student will become
+aware of having been during the entire time of sleep in this other world,
+only emerging therefrom when he awakes. And his memory of beings and facts
+connected with this other world will become ever more and more distinct,
+thus showing that in one form or another he has now entered upon what one
+may call continuity of consciousness. (The continuation of consciousness
+during sleep.)
+
+Still, for this to be so, it is not necessary that man's consciousness
+should _always_ continue during sleep. Much will already have been
+attained in the matter of the continuity of consciousness should the
+person, whose sleep is in general like that of the ordinary individual,
+have certain periods during his sleeping hours when he is aware of being
+in the psycho-spiritual world; or if, on awakening, he is able to remember
+such a condition of consciousness. It should, however, be borne in mind
+that what is here described is to be understood only as a transition
+state. It is well to pass through this state as a part of training; yet it
+should not be imagined that any conclusive views concerning the
+psycho-spiritual world may be gained from this transition state, for in
+this condition the soul is uncertain, and unable as yet to rely upon its
+own perceptions. But through such experiences the soul gathers ever more
+strength enabling it also during waking hours to ward off the disturbing
+influences of the physical outer and inner world and thus to attain
+psycho-spiritual observation. Then impressions through the senses no
+longer reach the soul; brain-fettered reason is silent and even the image
+of the meditation, through which one has only prepared oneself for
+spiritual vision, has been dropped from consciousness. Whatever is given
+out through occult science in this or that form should never originate in
+any psycho-spiritual observation other than that which is made with fully
+waking consciousness. The first experience is one in which the student can
+say to himself: Even should I now disregard everything that can come to me
+through impressions from the outer physical world, still I look upon my
+inner being not as upon one in which all activity has ceased, but I look
+upon a being which is self-conscious in a world of which I know nothing as
+long as I permit myself to be governed only by the impressions of ordinary
+reason and of the senses. The soul at this moment has the sensation that,
+in the manner described above, it has given birth to a new being as its
+own essential soul-kernel. And the being possesses totally different
+qualities from those which were previously present in the soul.
+
+The second experience of the soul is one in which man has his former
+being, like a second independent one, alongside of himself. That which had
+up to this time been imprisoned, evolves now into something we are able to
+confront; we feel, in fact, at certain times outside of what we have been
+accustomed to regard as our own being, as our own ego. It is as though one
+now lived in two egos,--one, which we have hitherto known; the other, a
+newly born being, superior to the first,--and we become aware that the
+former ego acquires a certain independence in its relationship to the
+second, just as the physical body has a certain measure of freedom in its
+relation to that first ego.
+
+This is an event of great importance, for through it man comes to know
+what it means to live in that world which he has been endeavoring to reach
+by means of training. It is this second, this new-born, ego which can be
+led to cognizance of the spiritual world, and in it can be developed that
+which has as much significance for the spiritual world as our sense organs
+have for the physical world of the senses. Should this development have
+attained to the requisite degree, the student will not only be aware of
+himself as a new-born ego, but he will recognize the spiritual facts and
+entities around him, just as he perceives the physical world through the
+action of his physical senses; and this is a third important experience.
+
+To meet properly this stage of spiritual training one must take into
+account that with the strengthening of the forces of the soul a degree of
+self-love and egoism appears with such intensity as is quite unknown in
+the ordinary life of the soul. It would be a mistake for anyone to think
+that it is only a case of ordinary self-love at this point. Self-love
+becomes so strong at this stage of development that it acquires the
+strength of a nature-force within the soul, and a vigorous training of the
+will is necessary in order to conquer this powerful egoism. This training
+of the will must go hand in hand with the rest of the spiritual training.
+A strong inclination exists to feel absolutely happy in a world which we
+have gradually created for ourselves. And we must be able to obliterate,
+in the manner above described, that to which we have previously devoted
+ourselves with all our powers. We must efface _ourselves_ in the
+imaginative world we have reached. But this effacement is opposed by the
+strongest impulses of egoism.
+
+The idea might easily arise that the exercises in spiritual training are
+something merely external which have no connection with the moral
+development of the soul. In this connection it must be said that the moral
+force necessary for the conquest of egoism, as described, cannot be gained
+unless the moral condition of the soul is brought to a corresponding
+stage. Progress in spiritual training is unthinkable unless moral progress
+takes place at the same time. The conquest of egoism is impossible without
+moral force. All talk of spiritual training not being at the same time
+moral training is certainly contrary to fact.
+
+Only he who passes through such an experience might advance the following
+objections: how can one be sure to be dealing with actualities, and not
+with mere fancies, visions or hallucinations, when he thinks he is having
+spiritual perceptions? Now the matter lies thus: every person, who has
+been systematically trained and who has arrived at the stage already
+characterized, will be in a position to note the difference between his
+own percept and a spiritual reality, just as well as a man endowed with
+sound sense knows the difference between the percept of a bar of hot iron
+and the actual presence of such a bar that he touches with his hand. The
+difference is determined by experience and by nothing else; and in the
+spiritual world, too, life is the touchstone. Just as we know that in the
+world of the senses an imagined bar of iron, however hot, will burn no
+one's fingers, so does the trained occultist know whether he is passing
+through a spiritual experience merely in his imagination or whether his
+awakened spiritual organs of perceptions are impressed by actual facts or
+beings. The precautions to be taken during schooling, in order that the
+student may not fall a victim to such delusions will be dealt with in the
+following pages.
+
+It is of the greatest importance that the student should have attained to
+a certain very definite condition of the soul when the consciousness of
+the new-born ego commences. For through his ego, man is the ruler of his
+sensations, feelings, and conceptions, his impulses, desires, and
+passions. Observations and percepts cannot be left in the soul to follow
+their own devices; they must be regulated according to the laws of
+thought. And it is the ego, as it were, that controls these thought-laws,
+and by means of them brings order into the life of perception and thought.
+
+It is similar with regard to desires and passions, inclinations and
+impulses. The fundamental ethical laws become the guides of these forces
+of the soul, and by reason of the moral judgment, the ego becomes the
+soul's guide within this domain. Now if a person detaches a higher ego
+from his ordinary ego, the latter becomes to a certain extent independent.
+That much life-power is now taken away from it as is needed for the use of
+that higher ego. But let us consider the case of a person who has not, as
+yet, developed certain ability and firmness in exercising the laws of
+thought and in the power of judgment, but who nevertheless desires to
+bring about the birth of his higher ego. He will be able to leave to his
+ordinary ego only as much thought capacity as he has previously developed.
+If the amount of well-ordered thinking is insufficient, then the ordinary
+ego which has now become independent, will certainly fall victim to
+confused, disordered, fantastic thoughts and judgment, and moreover, since
+in such a case the new-born ego must inevitably be weak also, the
+disordered lower ego will gain the upper hand, and the person will lose
+his ability for balanced judgment. Had he developed sufficient capability
+and firmness in logical thinking, he might have calmly left his ordinary
+ego to go its own way.
+
+In the ethical sphere it is precisely the same. Should a person not have
+attained firmness in the matter of his moral judgment, should he not have
+become sufficiently master over his inclinations, impulses, and passions,
+he will then render his ordinary ego independent while in a condition in
+which it will be overwhelmed by all these soul forces. It may then happen
+that the person will become worse through the birth of his higher ego than
+he was before. Had he waited to bring about this birth until he had
+sufficiently developed his ordinary self, attaining firmness in the matter
+of ethical judgment, stability of character, and depth of conscience, he
+would then have been in a position to have all these virtues left within
+that first ego when the birth of the second came about. Neglecting to do
+so, however, lays him open to the danger of losing his moral balance,
+which under the right course of training cannot happen.
+
+Two things must here be borne in mind. First, that the facts above related
+should be taken as seriously as possible; secondly, that, on the other
+hand, they should in no way deter one from entering upon such training.
+
+Anyone who has the firm intention of doing all in his power that may give
+confidence to the first ego in the execution of what it has to fulfil,
+need never be dismayed when the second ego becomes detached as the result
+of such spiritual training. Yet he must remember that the power of
+self-delusion in man is very great with regard to the belief that he has
+now reached the stage of "ripeness" for any special thing.
+
+During the spiritual training here described the student develops his
+thought-life to such an extent that he is not exposed to dangers which are
+often thought to be connected with training. This cultivation of thought
+brings about all the inner experiences that are necessary, but causes them
+to be so enacted that the soul lives through them without any injurious
+shocks. Without an adequate development of thought, these experiences may
+produce a feeling of great uncertainty in the soul. The method here
+emphasized calls forth experiences in such a way that they may produce all
+their effect and yet not cause serious shocks. By developing the life of
+thought the student becomes more of a _spectator_ of the experiences of
+his inner life, whereas without such thought-development he is in the very
+midst of the experience and is shaken by all the shocks incidental to it.
+
+Systematic training points out certain qualities which the student must
+acquire by means of exercises, in order to find the way to the higher
+worlds and especial stress is laid on the following,--control of the soul
+over its thoughts, its will, and its feelings. The manner in which this
+control is acquired through exercise has a dual aim. On the one hand, the
+soul by this practice acquires a firmness, reliance, and balance, which
+will not forsake it even after the birth of the second ego; and on the
+other hand, this latter ego is provided with strength and inner fortitude
+for its journey.
+
+What is required is that man's thinking power shall in all domains conform
+to facts. In the physical world of the senses, life is the great teacher
+of the human ego with regard to reality. Were the soul to allow its
+thoughts to roam aimlessly hither and thither, it would soon be corrected
+by life, unless it were willing to enter into combat with it; the soul
+must conform its thoughts to the facts of life. Now, when man leads his
+thoughts away from the world of the physical senses, he misses the
+corrective influence of this latter. If his thought is not able to be its
+own mentor, it will be as unsteady as a will-o'-the-wisp. Consequently,
+the student's thought must be exercised in such a way that its course and
+object are self-determined. Inner firmness and a capacity to concentrate
+strictly on one object: this is what such thinking must of itself
+engender. And for this reason the thought exercises should not be
+concerned with complicated objects or those foreign to life, but should,
+on the contrary, deal with those that are simple and familiar. Any one who
+succeeds in fixing his mind, over a period of several months and for a
+space of at least five minutes a day, on such ordinary objects as a pin or
+a lead pencil, excluding for the time being all other thoughts not
+concerned with the object under contemplation, will have accomplished much
+in the right direction. (A new article may be chosen each day, or the same
+one adhered to for the space of several days.)
+
+Even those who feel themselves to be "thinkers" need not despise this
+method of preparing themselves for occult training, because by fixing the
+attention for a time upon a really familiar object one may be sure that he
+will be thinking in accordance with facts, and one who asks himself the
+questions: "What are the constituent parts of a pencil?" "How are these
+materials prepared?" "How are they afterwards put together?" "When were
+pencils invented, etc.?" will surely be adapting his perceptions to
+realities more than he who meditates on the descent of man, or asks
+himself what life is.
+
+Simple thought exercises prepare us better for an adequate concept of the
+world in its Saturn, Sun, and Moon stages of development than those based
+on learned and complicated ideas. For the important thing is not at all
+just to think, but to think in conformity with facts by means of an inner
+force. Once one has been trained to accuracy by means of an obvious,
+physical sense process, the desire to think in conformity with facts will
+have become habitual, even if thought does not feel itself under the
+control of the physical sense-world and its laws; we then lose the
+tendency to let our thoughts drift about aimlessly.
+
+And as in the world of thought, so in the realm of the will, the soul must
+become the ruler. In the physical sense-world it is life that rules. It
+urges upon man this or that as a necessity, and the will feels itself
+constrained to satisfy these same wants. In following higher training, man
+must accustom himself to obey his own commands strictly, and those who
+acquire this habit will feel less and less inclined to desire what is of
+no moment. All that is unsatisfying and unstable in the life of the will
+comes from the desire for things of the possession of which we have formed
+no distinct concept. Discontent such as this may, when the higher ego is
+desirous of emerging from the soul, throw that person's whole inner life
+into disorder; and it is a good exercise to give oneself for the space of
+several months some command to be carried out at a specified time of day:
+"To-day, at this or that particular hour, you will do this or that thing."
+Thus we gradually become able to command the time at which a thing is to
+be done and the manner in which it is to be performed, so as to admit of
+its being accomplished with utmost exactitude. Thus we lift ourselves
+above the bad habit of saying, "I should like this," and "I want the
+other," while exercising no thought of the possibility of its
+accomplishment.
+
+In the second part of _Faust_, Goethe puts the following words into the
+mouth of a seeress: "Him I love who craves the impossible," and Goethe
+himself, in his "Prose Proverbs," says: "To live in the idea means
+treating the impossible as though 't were possible."
+
+Such sentiments must not be put forward as objections against what has
+here been stated, for the demands made by Goethe and his seeress (Manto)
+can be fulfilled only by those who have first educated themselves through
+desire for that which is possible, and have in so doing, arrived at being
+able, by means of their strong "will," to treat the "impossible" in such a
+manner that through their willing it becomes transformed into the
+possible.
+
+A certain equanimity should pervade the soul of the occult student
+concerning the world of feeling. And to attain this result, it is
+necessary that the soul should have mastery over the expressions of joy
+and sorrow, pleasure and pain. But it is just concerning the acquisition
+of this faculty that some prejudice might arise: one might be afraid of
+becoming dull and indifferent if he does not "rejoice with them that do
+rejoice, and weep with them that weep." Yet this is not what is meant.
+What is pleasurable _should_ rejoice the soul, and sorrow _should_ give it
+pain, but what the soul is to learn to achieve is control over the
+expression of joy and sorrow. If that is his aim, the student will become
+aware that, far from becoming "dull and unsympathetic," he will be growing
+all the more receptive to the joy and sorrow around him. But it is true
+that the student will here find that he needs to watch himself carefully
+for a considerable time to be able to acquire the faculty indicated. He
+must be careful to see that he partakes of pain and pleasure to the full,
+yet without so giving himself up to either that he gives involuntary
+expression to it. It is not justified sorrow that should be suppressed,
+but the involuntary weeping; not the revulsion against a mean act, but the
+blind raging in anger; not the precaution against danger, but the
+senseless "being afraid," etc.
+
+It is only by means of such exercises that the occult student can gain the
+inner calmness of soul necessary in order that, at the birth of the higher
+ego, the soul may not find itself as a kind of double, leading a second
+and unhealthy life alongside of the higher self. It is especially in these
+matters that we should not yield to self-deception. Some people may be of
+the opinion that they already possess in everyday life a certain degree of
+equanimity, and that they therefore stand in no need of such exercises;
+yet it is especially those who doubly need them. For it is quite possible
+to remain equable when surveying the things of this life, and then when
+ascending into the higher world to show evidences of a want of equanimity
+all the greater because it had only been held in check. For it should be
+emphatically understood that in the matter of occult training it is not so
+much a question of what we may already seem to possess, but of carefully
+and regularly practicing what we need. Contradictory as this phrase may
+appear, it is nevertheless true that though life may have trained us to
+this or to that, the qualities to serve us in occult training are those
+that we have acquired for ourselves. Should life have rendered us
+excitable, we must train ourselves to conquering this trait; yet if life
+has engendered in us equanimity, we should so rouse ourselves by our own
+efforts that the soul may be capable of responding to the impressions it
+receives. The man who cannot laugh at anything, has just as little control
+over his laughter as one who is perpetually giving way to uncontrolled
+laughter.
+
+Thought and feeling may be cultivated by yet another means, namely, by the
+acquirement of the characteristic known as positiveness. There is a
+beautiful legend in which it is related of Christ Jesus, that He, with
+others, passed the dead body of a dog. The others turned aside from the
+hideous sight, but Christ Jesus spoke admiringly of the creature's
+beautiful teeth. One can, through practice, attain to the condition of
+mind in regard to the world, which is indicated in this legend. Error,
+vice, and ugliness should not deter the soul from seeing truth, goodness,
+and beauty, wherever they are to be found. Nor is this positiveness to be
+mistaken for want of judgment, or for deliberately closing the eyes to
+what is bad, false, and inferior. He who can admire the beautiful teeth of
+a decaying animal can also see that decaying corpse--yet the corpse does
+not hinder his observing the beauty of the teeth. Thus, though what is bad
+cannot be deemed good, nor error acclaimed as truth, we can yet train
+ourselves so that what is bad need not prevent us from recognizing what is
+good, nor need errors render us insensible to that which is true.
+
+Thought, combined with will, attains to a certain maturity if we strive
+never to allow what we have already experienced or learned to rob us of
+our unbiased receptiveness for new experiences. Such a thought as: "I have
+never heard that before; I don't believe it!" should lose all significance
+where the occult student is concerned; indeed, he should endeavour, for a
+fixed period of time, to allow every thing and every creature to convey
+something new to his mind. Every breath of air, every leaf on the tree,
+the prattling of a child,--each and all will teach him something, provided
+he be willing to bring a different point of view to bear upon it from the
+one he has hitherto held.
+
+It may, of course, be possible to go too far in this particular, and we
+must not at any time lose sight of the experiences we have previously had.
+Indeed, what we experience in the present should be judged in accordance
+with the sum of our past experiences. These must be laid on one side of
+the scale, while on the other the occult student should place an
+inclination for ever gathering new knowledge. Above all, a belief in the
+possibility that new experiences may contradict the old.
+
+Thus we have enumerated those five qualities of the soul which the occult
+student in regular training, should acquire; control of the trend of his
+thoughts; control of the impulses of his will; equanimity in sorrow and
+joy; positiveness in his judgment of the world; and impartiality in his
+view of life. After giving consecutive periods of time to the acquiring of
+these qualities through continued practice, the student must go still
+further, and bring all these qualities into a harmonious whole within the
+soul, to achieve which, he will have to practice the exercises in twos and
+twos together, or three and one, simultaneously, so as to bring about the
+harmony desired.
+
+The exercises indicated above are thus given out by occult teaching
+because if faithfully carried out, they not only produce in the occult
+student what we have called above direct results, but they lead indirectly
+to much else that is needed on the path to the higher worlds. He who
+practices these exercises sufficiently will, while doing so, become aware
+of many a lack and many a failing in his own soul-life, and he will at the
+same time find in them the very means necessary to give strength and
+security to the intellect, to the emotional tendencies and to the
+character as well. He will assuredly need many additional exercises,
+according to his capacities, temperament, and character; these, however,
+will present themselves if the above be frequently carried out. Indeed,
+one will notice that the already indicated exercises, indirectly,
+gradually yield that which at first does not seem to be in them. A person
+endowed with but little self-confidence, for instance, finds in the course
+of time, that by persistent practice the needed confidence in himself has
+come about. And it is the same with many other soul qualities.(28)
+
+It is a matter of significance that the occult student is capable of
+raising these capabilities to ever higher degrees; and he must succeed in
+so controlling his thoughts and feelings that the soul will have power to
+maintain complete inner quietude for certain periods of time--periods
+during which he can keep out of his mind and heart all those things that
+in any way concern the outer everyday life, its joys and sorrows, its
+pleasures and cares, even its tasks and demands. At such a time nothing
+should be allowed entrance into the soul except what the soul itself
+admits. An abjection may easily be made to this. One might imagine that
+alienation must result if the student withdraws in heart and spirit from
+life and its duties for a certain part of the day. Yet in reality, this is
+by no means the case. For those who, in the above manner, give themselves
+up to periods of inner quietude and peace will find that out of these
+there grows such a fund of energy for fulfilling the outer duties of life
+that they are not only not less efficiently performed, but assuredly more
+so.
+
+It is of great benefit at such times to detach oneself entirely from
+thoughts of personal affairs, and to be able to raise oneself to that
+which affects not oneself alone, but all mankind. If he is then able to
+fill his soul with messages from a higher spiritual world, and if they
+have the power of enthralling his soul to as intense a degree as any
+personal concern or care, then indeed will his soul have gathered fruit of
+especial value.
+
+Those who thus exert themselves to regulate their soul-life will arrive at
+the possibility of a degree of self-observation that will permit them to
+review their personal affairs with the same tranquillity as those of
+others. Seeing one's own experiences and one's own joys and sorrows in the
+light in which those of another appear, is a good preparation for occult
+training. We bring this exercise gradually to the necessary stage, if,
+after the day's work is over, we allow the pictures of the day's
+occurrences to pass before the mind's eye. We would then see ourselves
+within our own experiences as in a picture; in other words, we would look
+at ourselves in our daily life, as an outside observer.
+
+A certain practice in self-observation having been gained by concentrating
+the attention upon short divisions of the day's experience, the student
+will become more and more expert in this kind of retrospect, continued
+practice enabling him to review the events of the whole day completely and
+quickly. It will become ever more and more the ideal of the occult student
+to assume such an attitude with regard to the events of life which
+confront him that he will be able to await their approach with absolute
+calm and inner confidence, no longer judging them by the state of his own
+soul but according to their own inner meaning and inner worth. And it is
+by looking to this ideal that he will create a condition of soul that will
+enable him to meditate profoundly, as described above, upon symbolical and
+other thoughts and feelings.
+
+The conditions here described must be fulfilled, because supersensible
+experience is built upon the foundation on which the student stands in his
+ordinary soul-life, before he enters the supersensible world. In a
+two-fold way, all supersensible experience is dependent upon the soul's
+point of departure before entering that world. One who is not intent, from
+the outset, on making sound powers of judgment the foundation of his
+spiritual training will develop supersensible capacities which perceive
+the spiritual world inaccurately and incorrectly. To a certain extent his
+spiritual organs of perception will develop in the wrong way. And just as
+a man with a defective or diseased eye cannot see correctly in the
+sense-world, so it is not possible to have true perceptions with spiritual
+organs which are not built upon the foundation of sound powers of
+judgment. One who starts from an immoral state of soul rises into the
+spiritual worlds with his spiritual vision stupified and clouded. In
+regard to supersensible worlds he is like a person in the sense-world who
+makes observations in a state of lethargy. The latter, however, will not
+be able to make any statements of consequence, whereas the spiritual
+observer, even in his stupefaction, is more awake than a person in the
+ordinary state of consciousness, and the results of his observations will
+therefore be erroneous in regard to the spiritual world.
+
+                  -------------------------------------
+
+The highest possibilities of imaginative cognition can be realized by
+supporting the aforesaid meditations by that which one might call
+"sense-free" thinking. Now when we formulate an idea based upon
+observations made in the physical sense-world, our thought is not free
+from sense-impressions. Yet it is not as though man could formulate only
+such ideas: human thought need not become void and meaningless simply
+because it is not filled with observations derived through the channels of
+the senses. The most direct and the safest way for the occult student to
+acquire this "sense-free" thinking, is to make the facts of the higher
+worlds presented by occult science, the subject of his thoughts. These
+facts cannot be observed by means of the physical senses; nevertheless,
+the student will find that he will be able to grasp them--if only he has
+enough patience and perseverance. No one can explore higher worlds, or
+make his own observations therein, without having been trained. But it is
+quite possible without training to understand everything which
+investigators communicate about those regions. Should anyone ask, "How can
+I accept on trust what the occultist tells me, being myself as yet unable
+to see it?"--such an objection would be groundless, for it is perfectly
+possible to arrive through mere reflective thinking at the sure conviction
+that the matters thus communicated are true.
+
+If a man is unable, through reflecting, to arrive at such a conviction,
+the reason is not that he cannot possibly "believe" something he cannot
+see, but simply because he has not as yet applied his powers of reflective
+thinking in a sufficiently unbiased, comprehensive and profound manner.
+
+In order to be clear on this point, it must be borne in mind that human
+thought, if it arouses itself to energetic activity, can understand more
+than it usually imagines possible. For in thought there is an inner
+essence which is in connection with the supersensible world. The soul is
+not usually conscious of this connection, because it is wont to train its
+faculty of thought only through the world of sense. On this account it
+thinks incomprehensible what is imparted to it from the supersensible
+world. What is thus communicated is, however, not only intelligible to
+thought which has been spiritually trained, but to any thinking which is
+fully conscious of its power and is willing to make use of it.
+
+By the persevering assimilation of what occult teachers are able to impart
+to us we habituate ourselves to a line of thought that is not derived from
+sense-observation, and we learn to recognize how, within the soul, one
+thought is allied to another, and how one thought calls forth another,
+even when the connection of ideas is not occasioned by any power of
+sense-observation. The essential point is that by this method we become
+aware of the fact that the world of thought possesses an inner life, and
+that while we are engaged in thought we are, indeed, in the realm of a
+supersensible living power. Thus we may say to ourselves: "There is
+something within me that develops an organism of thought; nevertheless, I
+am one with this something." And thus in yielding to this sense-free
+thinking, we experience something like a being, which flows into our inner
+life, just as the qualities of the things of the senses flow into us
+through our physical organs when used for sense-observation.
+
+"Out there in space," says the observer of the sense-world, "is a rose: it
+is not unfamiliar to me, for both scent and colour proclaim its presence."
+And in like manner, when sense-free thought is working within us, we need
+only be sufficiently unbiased in order to be able to say: "Something real
+proclaims its presence to me, linking thought to thought and constituting
+a thought-organism"--only there is a difference to be noted between the
+communication coming to the observer from the outer world of the senses,
+and that which actually reaches the sense-free thinker. The former feels
+that he is standing without--in front of the rose--whereas he who has given
+himself up to thinking which is untrammelled by the senses will feel
+_within himself_ whatever thus proclaims its presence to him; he will feel
+himself one with it.
+
+Those who, more or less, unconsciously consider as beings only that which
+they can perceive as external objects, will, it is true, be unable to
+entertain the feeling that whatever has the nature of a being, can also
+manifest itself within man by his becoming one with it. In order to judge
+correctly one must be able to have the following inner experiences: one
+must learn to distinguish between the thought combinations created through
+one's own volition, and those experienced without any voluntary exercise
+of the will. In the latter case, we may then say: I remain quite still
+within myself; I produce no trains of thought; I yield to that which
+"thinks within me." Then we are fully justified in saying: Within me a
+being is acting, just as we are justified in saying that the rose acts
+upon us when we see a certain red, when we perceive a certain odor.
+
+Nor is there any contradiction in having derived the contents of our ideas
+from communications made by the occult seer. The ideas are, it is true
+already there when we devote ourselves to them; yet they cannot be
+"thought", without in each case being created anew within the soul. The
+important point is that the occult teacher seeks to awaken in his hearers
+and readers the kind of thoughts which they must first call forth from
+within themselves, whereas he who describes some physical object indicates
+something that the listener or reader may observe within the sense-world.
+
+(The path which leads to sense-free thinking by means of the
+communications made by occult science is thoroughly safe. But there is
+also another method even safer and above all things more exact, yet for
+this very reason more difficult for the majority. This method is set forth
+in my two books, "_Goethe's Conception of the World_" and "_The __
+Philosophy of Spiritual Activity_." These writings set forth what human
+thought can achieve for itself, if the thinking is not under the influence
+of the physical sense impressions but relies merely upon itself. Then pure
+thinking works within man like a living being. At the same time nothing in
+the above-mentioned writings is derived from communications due to occult
+science itself, and yet it is shown that pure, self-reliant thinking can
+obtain information about the world, life and man.
+
+These writings therefore occupy a very important intermediate position
+between the actual cognition of the sense-world and that of the spiritual
+world. They present that which thinking can gain when it raises itself
+above sense-observation and yet does not enter into occult research.
+Anyone who allows these books to work upon his whole soul, already stands
+within the spiritual world, but it appears to him as a world of thought.
+Those who are in a position to allow this intermediate condition to act
+upon them, will be following a safe and sane path and can thus win for
+themselves a feeling concerning the higher worlds, which will for all
+future time ensure for them most abundant results.)
+
+                  -------------------------------------
+
+The object of meditating upon the above described symbolical concepts and
+feelings is, strictly speaking, the development of the higher organs of
+cognition within man's astral body. They are in the first place created
+from the substance of the astral body. These new organs of observation
+establish a connection with a new world wherein man learns to know himself
+as a new ego.
+
+These new organs of perception are first of all to be distinguished from
+those of the physical sense-world by being _active_ organs. Whereas the
+eye and ear are passive, allowing light and sound to work upon them, it
+may be said of these perceptive organs of the soul and spirit that, while
+functioning they are in a perpetual state of activity, and that they seize
+hold of their objects and facts, as it were, in full consciousness. This
+gives rise to the feeling that psycho-spiritual cognition is a union
+with,--a "dwelling within,"--the corresponding facts.
+
+These separately evolving psycho-spiritual organs may be compared to
+"lotus flowers" corresponding to the appearance which they present to the
+clairvoyant consciousness, as they are formed from the substance of the
+astral body.(29)
+
+Very definite kinds of meditation act upon the astral body in such manner
+that certain psycho-spiritual organs, the so-called "lotus flowers," are
+developed. Any proper meditation undertaken with the view of attaining to
+imaginative cognition has its effect upon one or another of these
+organs.(30)
+
+A regular course of training arranges and orders the separate exercises to
+be practised by the occult student, so that these organs may either
+simultaneously or consecutively attain their suitable development, and on
+this process the student will have to bring much patience and perseverance
+to bear. Those, indeed, who are possessed of no more than the average
+amount of patience with which man, under ordinary conditions of life is
+endowed, will not reach very far. For it takes a long--often a very long
+time indeed--before these organs have reached a point at which the occult
+student is able to use them for observing things in the higher worlds. At
+this point comes what is known as "illumination," in contradistinction to
+the "preparation," or "purification," which consists in the practices
+undertaken for the formation of these organs. (The term "purification" is
+used because in order to reach certain phases of inner life, the pupil
+cleanses himself through the corresponding exercises, of that which
+belongs to the world of sense observation.)
+
+It is, however, quite possible that before actual illumination, the
+student may get repeated "flashes of light" from a higher world. These he
+should receive gratefully. Even these can make him a witness of the
+spiritual realms. Yet he must not falter should this never be vouchsafed
+him during his entire period of preparation, and should its consequent
+duration seem all too long to him. Indeed, those who yield to impatience
+"because they can as yet see nothing," have not yet acquired the right
+attitude toward the higher worlds. Those alone will be in a position to
+grasp this who can view the exercises they undertake as an object in
+themselves. For this practice is in truth a working on something
+psycho-spiritual, namely, on their own astral body; even though they do
+not "see," they can "feel" that they are working on the psycho-spiritual
+plane. Only when we have a preconceived idea of what we "wish to see," are
+we unable to experience this feeling. In that case we may consider as
+nothing what is, in reality, of immeasurable importance. But one should
+observe minutely everything which one experiences while
+practicing,--experiences which are so fundamentally different from those of
+the sense-world. We shall then become aware that we cannot work upon our
+astral body as though it were some indifferent substance; but that in it
+there lives a totally different world of which the life of our senses does
+not inform us.
+
+Higher entities act upon the astral body in the same way in which the
+world of the physical senses acts upon the physical body, and we "come
+upon" that higher life in our own astral body, provided only we do not
+shut ourselves out from it. If we are perpetually saying: "I am aware of
+nothing," then it is generally the case that we imagined that these
+experiences should appear thus and so; and because we do not see what we
+imagined we should see, we say, "I can see nothing."
+
+However, he who is able to acquire the right attitude of mind with regard
+to his practice during training, will find more and more that he has
+something which he loves for its own sake and which, as an immeasurably
+important vital function, he can no longer do without. He will then know
+that through these very practices he is standing in the psycho-spiritual
+world and will await with patience and resignation what may further
+transpire. This attitude of mind of the student may best be expressed in
+such words as these: "I _will_ do all the exercises which have been
+assigned to me; for I know that in the fullness of time as much will come
+to me as I should receive; I do not ask for it impatiently, but I prepare
+myself to receive it." On the other hand one should not raise the
+objection: The occult student, then, is expected perhaps for a long time
+to feel around in the dark, because he cannot know that he is on the right
+path with his exercises, before he obtains results. It is not true,
+however, that he must wait until the results prove to him the correctness
+of the exercises. If the attitude of the student is right, then the
+satisfaction which he experiences in the practice of these exercises, in
+itself carries the conviction that he is doing the right thing, and he
+does not need to wait for results to prove it. The correct practice of
+exercises in occult training brings with it a satisfaction that is not
+merely satisfaction, but conviction--the conviction that I am doing
+something which shows me that it is leading me forward in the right
+direction. Every occult student may have this conviction at any moment if
+he pays careful attention to his experiences. Should he not exercise such
+attention, he will simply pass by these experiences just as a wayfarer in
+profound thought does not notice the trees alongside of the road, though
+he would surely see them if he would but direct his attention to them.
+
+It is by no means desirable that results, other than those which are
+always due to such practice, should in any way be hastened. For such
+results might easily be only an infinitesimal part of what should really
+take place. Indeed, in the matter of occult development, partial results
+are, more often than not, the cause of considerable delay in complete
+development. Contact with such forms of spiritual life corresponding to
+partial development, tends to dull the perceptive faculties to the
+influences of those powers which would lead on to higher stages of
+development; while the benefit derived from such a "glimpse" of the
+spiritual world, is after all only a seeming one, because this glimpse
+cannot divulge the truth, but only deceptive illusions.
+
+                  -------------------------------------
+
+The psycho-spiritual organs, the "lotus flowers," shape themselves in such
+a manner that to clairvoyant consciousness they appear in the vicinity of
+particular physical organs of the body of the person undergoing training.
+From among these psycho-spiritual organs the following should be
+enumerated: that which is to be perceived between the eye-brows is the
+so-called two-petalled lotus flower; that in the region of the larynx is
+the sixteen-petalled lotus; in the region of the heart is to be found the
+twelve-petalled lotus flower and the fourth is near the navel. Others
+appear in close conjunction with other parts of the physical body.(31)
+
+The lotus flowers are formed in the astral body, and by the time one or
+the other has developed, we become conscious of them. We then feel that we
+can make use of them, and that by doing so we really enter a higher world.
+The impressions received of that world still resemble in many respects
+those of the physical senses; and one with imaginative cognition will be
+able to designate the new higher world as impressions of heat or cold,
+perceptions of sound or words, effects of light or color--because it is in
+this way that he perceives them. He is, however, conscious of the fact
+that these perceptions express something different in the imaginative
+world from what they do in the actual sense-world; and he recognizes that
+behind them lie causes which are not physical, but psycho-spiritual ones.
+
+Should he receive an impression of heat he will not, for instance,
+attribute this to a piece of hot iron, but will regard it as the emanation
+of some soul-process, which he has hitherto experienced only with his
+soul's inner life. He knows that behind imaginative experiences exist
+psycho-spiritual things and processes just as behind physical perceptions
+we have physical entities and material facts.
+
+And yet this similarity, apparent between the world of imagination and the
+physical world, is modified by one important difference. There is
+something present in the physical world which, when met in the imaginative
+world, bears quite another appearance. In the former we are aware of a
+perpetual ebb and flow, an alternation between birth and death. But in the
+imaginative world there appears, in place of this phenomenon, a continual
+metamorphosis of the one into the other. In the physical world we see, for
+instance, how a plant fades away, but in the imaginative world there
+emerges, in proportion as the plant fades, another form, not physically
+discernible, into which the withering plant is gradually transformed. When
+once the plant has faded away completely, this form will have become fully
+developed in its place. Birth and death are conceptions which lose their
+value in the imaginative world, making way for a comprehension of the
+transmutation of the one into the other.
+
+This being the case, those truths concerning which we have already made
+certain communications in an earlier chapter of this book (see Chapter II,
+"The Nature of Man") become accessible to the imaginative perception.
+Physical sense-perception is able to perceive only what takes place in the
+physical body, processes which are enacted within the "domain of birth and
+death." The other principles of man's being, namely, the etheric or vital
+body, the sentient body, and the ego, are subject to the law of
+transmutation, and the perception of them is unlocked by imaginative
+cognition. Any one who has advanced this far will observe that that which
+lives on under other conditions of being after death, detaches itself from
+the physical body.
+
+But development does not come to a standstill within the imaginative
+world. Anyone who would like to remain stationary in it, would, it is
+true, be able to note the entities in process of transmutation, but he
+would be unable to interpret the meaning of these processes of change. He
+would not be in a position to find his way about in this newly attained
+world. For the imaginative world is a realm of unrest--there is naught in
+it but movement and change; nowhere are there stationary points. Such
+points of rest are reached only by the person who, having transcended the
+stage of imaginative knowledge, has attained to that grade of development
+known to occult science as "understanding through inspiration."
+
+It is not necessary for one seeking knowledge of the supersensible world
+to develop his capacities so that the imaginative cognition should have
+been acquired in full measure, before moving on to the stage of
+"inspiration." His exercises may, indeed, be so regulated that two
+processes may go on simultaneously, one leading to imagination and the
+other to inspiration. The student will then in due time enter a higher
+world, in which he not only perceives, but where he can also find his way
+about, as it were, and which he becomes able to interpret. Progress, as a
+rule, consists in the occult student perceiving some apparitions of the
+imaginative world and becoming conscious, after a while, that he is
+beginning to get his bearings.
+
+Yet the world of inspiration is something quite new compared with the
+purely imaginative realm. By means of the latter we learn to know the
+transformation of one process into another; while through the former we
+come to recognize the inner qualities of ever changing beings. Imagination
+shows us the soul-expression of such beings; through inspiration we
+penetrate into their spiritual core. Above all, we become aware of a
+multiplicity of spiritual beings and of their relation to one another. In
+the physical sense-world we have also, of course, to do with a
+multiplicity of different beings, yet in the world of inspiration this
+multiplicity is of a different character. In that world each being
+sustains quite definite relations to all the other beings, not, however,
+as in the physical world through outer influence upon them, but through
+their essential inner nature.
+
+When we become aware of a being in the world of inspiration, no external
+impression made upon another is apparent, such as might be compared with
+the influence of one physical being upon another; a relation nevertheless
+exists which is purely the result of the inner constitution of the two
+beings. This relationship may be compared with that in which the separate
+sounds or letters of a word stand to one another in the physical world. If
+we take the word "man," the impression made is due to a consonance of the
+letters, m-a-n. There is no impact nor other outer influence passing from
+the "m" to the "a," but both letters sound together within "a whole,"
+owing to their very nature. This is why observations made in the world of
+inspirations can only be compared to reading and the observer sees the
+beings of this world like written characters which he must learn and whose
+inner relations must reveal themselves to him like a supersensible
+writing. Therefore occult science can call cognition through inspiration,
+figuratively, the "reading of the secret script." How one may read by this
+"secret script" and how one can communicate what has thus been read will
+now be made clear by reference to previous chapters in this book. Man's
+being was first described as composed of different principles. It was then
+further shown how the cosmos in which man is developing, passes through
+various conditions; those of Saturn, Sun, Moon, and Earth. The perception
+by means of which we are able on the one hand to discern the principles of
+the human being, and, on the other, the successive states of the Earth and
+its previous transformations, is revealed to the imaginative cognition.
+But it is now further necessary that the relations existing between the
+Saturn state and man's physical body; between the Sun state and the
+etheric body, etc., be understood. It must be shown that even during the
+Saturn state the germ of man's physical body came into existence, and that
+it has then further developed to its present form during the Sun, Moon,
+and Earth periods.
+
+It had to be shown for example, what changes took place in the human being
+owing to the separation of the sun from the earth, and also that something
+similar again took place in connection with the moon. We had, moreover, to
+make plain what contributed to the bringing about of such changes in
+mankind as those which took place in the Atlantean era, how they were
+manifested in the successive Indian, ancient Persian, Egyptian, and other
+periods. The description of this sequence of events is not the result of
+imaginative perception, but of inspirational cognition derived from the
+reading of the secret script. For such reading, the imaginative
+perceptions are like letters, or sounds, although such reading is not
+alone necessary for interpretations like the above. It would be impossible
+to comprehend the whole life-process of man by means of imaginative
+cognition alone. One might possibly be in a position to note how, in the
+process of dying, the psycho-spiritual principles detach themselves from
+what remains in the physical world, but it would be impossible to
+understand the connection between what happens to man after death and the
+preceding and following stages, were we unable to find our way through the
+facts obtained by imaginative cognition. Without inspirational knowledge
+the entire imaginative world would remain mere writing, at which we gaze
+but which we are unable to read.
+
+As the student proceeds from imagination to inspiration he will soon see
+how wrong it would be to neglect this understanding of the facts of the
+universe and limit himself only to those facts which, so to speak, touch
+his close personal interests. Indeed, those who are not initiated into
+these matters may be inclined to say: "The only thing that seems of any
+importance to me is that I should ascertain the fate of the human soul
+after death. If anyone can give me information upon that subject, it will
+suffice; but of what use is it for occult science to present to me such
+remote subjects as the Saturn and Sun states, or the separation of the
+moon and the sun, etc.?"
+
+Those, however, who have been properly instructed in these things will
+recognize that a true understanding of what they desire to learn could not
+be obtained without knowledge of these matters, which appear so
+unnecessary to them. A delineation of man's states after death would
+remain utterly incomprehensible and valueless to one who is unable to
+connect it with ideas derived from those very far-off events. Even the
+most elementary observations of a clairvoyant necessitate his acquaintance
+with such things.
+
+When, for example, a plant passes from the blossom to a state of fruition,
+the clairvoyant observes a change in the astral being, which, while the
+plant is in blossom, has covered and surrounded the blossoming plant from
+above like a cloud. Had fructification not taken place, this astral being
+would have been changed into quite a different form from the one it now
+assumes in consequence of this fertilization. Now we understand the entire
+process thus clairvoyantly observed, if we have learned to comprehend our
+own nature through a knowledge of that great cosmic process, in which the
+earth and all its inhabitants were involved at the time of the separation
+from the sun. Before fertilization, the plant is in the same condition as
+was the whole earth before the sun separated from it. After the
+fertilization of the blossom, however, the condition of the plant is that
+of the earth after the separation of the Sun had taken place, while the
+moon-forces were still active in it.
+
+Those who have thoroughly assimilated the idea to be gained by a
+comprehension of this separation of the sun, will now be able to interpret
+correctly the significance of the process of plant fertilization, when it
+is said that "the plant previous to fructification is in a 'sun state,'
+and afterward in the 'moon state.' " Indeed, it may be said of even the
+smallest occurrence in the world that it can be fully understood only when
+the reflection of great cosmic events is recognized in it. Otherwise its
+inner nature remains just as unintelligible as Raphael's Sistine Madonna
+would be for one who could see only a small blue speck, while the rest of
+it remained covered.
+
+Everything that happens to man is a reflection of all those great cosmic
+events that have to do with his existence. Those who wish to understand
+the observations made by clairvoyant consciousness of the phenomena taking
+place between birth and death, and again between death and a new birth,
+will be able to do so if they first acquire the faculty of interpreting
+imaginative observations by means of conceptions gained by reflecting upon
+great cosmic events. These contemplations, indeed, furnish the key to a
+comprehension of human life. Therefore the study of Saturn, Sun, and Moon
+are, from the standpoint of occult science, at the same time a study of
+man.
+
+Through inspiration one arrives at a knowledge of the relationships
+between the beings of the higher world, and a further stage of cognition
+makes it then possible to recognize the inner essential nature of these
+beings themselves. This stage of cognition is known to occult science as
+that of intuitive cognition.(32)
+
+Cognition of a sense-being implies standing outside of it, and judging it
+according to outer impressions. Intuitive cognition of a spiritual being
+implies being at one with it; uniting oneself with the inner nature of
+that being. Step by step, the occult student ascends toward such
+cognition. Imagination leads him no longer to consider phenomena as the
+external qualities of beings, but to recognize them as psycho-spiritual
+emanations; inspiration leads him further into the inner nature of these
+beings. Here we can again illustrate by means of the foregoing chapters
+what is the meaning of intuition. In those earlier chapters it has not
+only been stated how the progress of the Saturn, Sun and Moon evolutions
+proceeded; but also that beings took part, in widely different ways, in
+that progress, and mention was made of the Thrones or Spirits of Will, the
+Spirits of Wisdom, the Spirits of Motion, and so on. In connection with
+the earth's development, reference was made to the Luciferian spirits and
+spirits of Ahriman. The structure of the world was traced back to those
+beings who took part in it. All knowledge pertaining to these beings is
+derived from intuitive cognition, which is also necessary, if we wish to
+understand man's life.
+
+That which is released from the human physical body at death passes on
+through various states in the future. The more immediate conditions after
+death might, to some extent, be described by referring to imaginative
+cognition, but that which takes place when man has proceeded farther into
+that time lying between death and a new birth would be entirely
+incomprehensible to the imagination, did not inspiration come to its aid.
+For inspiration alone can disclose what can be revealed about man's life
+after its purification in the "land of spirits." We come to a point where
+inspiration is no longer adequate--where it reaches the limit of its
+possibilities. For there is a period in human development, between death
+and a new birth, in which the human being is accessible only to intuition.
+
+Yet this part of the human being is _always_ within man, and if we wish to
+understand it in its true inner nature we must also seek it, between birth
+and death, by means of intuition. Anyone attempting to fathom man by means
+of imagination and inspiration alone would miss the very innermost being,
+that which continues from incarnation to incarnation. It is therefore by
+intuitive cognition alone that adequate research concerning reincarnation
+and Karma becomes possible, and all genuine knowledge of these processes
+is derived from research undertaken by means of intuition. If a man wishes
+to know his own inner self, he can only do so by intuition; by its aid he
+becomes aware of what it is that moves onward within him from incarnation
+to incarnation; and should it fall to anyone's lot to know something about
+his earlier incarnations, this can only take place through intuitive
+cognition.
+
+                  -------------------------------------
+
+Cognition through inspiration and intuition is attainable only by means of
+psycho-spiritual exercises, and they resemble those meditations practiced
+for the attainment of imagination which have already been described.
+While, however, in exercises for the development of the imagination, a
+connection is set up with impressions belonging to the world of the
+physical senses, such connections gradually cease in the case of exercises
+for inspiration. In order to understand more clearly what must be done,
+let us recall once more the symbol of the "rosy cross." When we meditate
+on this we have before us a picture, of which the component parts have
+been taken from the world of the senses: there is the black colour of the
+cross, the roses, etc., and yet the combination of those various parts
+into the "rosy cross" is not derived from the world of the senses. If the
+student now endeavours to banish from his consciousness both the black
+cross and the red roses, as pictures of sense-realities, only retaining in
+his soul that spiritual activity which has been used in putting these
+parts together, he will then have a means for a meditation that will
+gradually lead him on to inspiration. He should put the question to
+himself somewhat in the following manner: "What have I done inwardly to
+construct that symbol from cross and rose? What I did (an act of my own
+soul), I will retain within my hold; but the picture itself I will allow
+to fade away out of my consciousness. I shall then be able to feel within
+me all that my soul did in order to produce the picture, though I no
+longer recall the picture itself. I will now live wholly within my own
+activity that created the picture. I will not meditate upon a picture, but
+upon the powers of my own soul which are capable of creating pictures."
+
+Such meditations must now be practised with various other symbols. This
+leads then to cognition through inspiration. Here is another example, that
+of meditating upon the growth and subsequent withering of a plant. Let the
+picture of a slowly growing plant arise in the soul, as it sprouts from
+the seed, unfolds leaf after leaf, then blossoms and fruits; then again as
+it begins to wither on to its complete dissolution. By the help of
+meditations on such a symbol as this, the student gradually attains a
+feeling concerning growth and decay of which the plant is but a symbol. If
+the exercises be persevered in continuously, the image of the
+transformation which underlies physical growth and decay can be evolved
+from this feeling.
+
+But if one wishes to attain the corresponding stage of inspiration, this
+exercise must be practised quite differently. Here one's own activity of
+soul must be called to mind,--that which had obtained the conception of
+growth and decay from the image of the plant. The plant must now be
+allowed to vanish altogether from the consciousness, and the attention be
+concentrated entirely upon the student's own inner activity. It is only
+such exercises as these that help us to rise to inspiration. At first the
+occult student will find it difficult to fully grasp how to set about such
+an exercise. This is because man is used to permitting his inner life to
+be governed by outward impressions, and thus falls immediately into
+uncertainty and wavering when now he must unfold in addition a soul life
+which has freed itself from all connections with outward impressions.
+
+Here the student must clearly understand that he should only undertake
+these exercises if along with them he cultivates everything that may lead
+to firmness and stability in his judgment, emotional life, and character;
+these precautions are even more necessary than when seeking to acquire the
+faculty of imagination. Should he take these precautions, he will be
+doubly successful, for, in the first place, he will not risk losing the
+balance of his personality through the exercises; and secondly, he will
+acquire the capacity of being really able to carry out what is demanded in
+these exercises. They will be deemed difficult only as long as one has not
+yet attained a particular attitude of soul, and certain feelings and
+sentiments. He who patiently and perseveringly cultivates within his soul
+such qualities as are favourable to the growth of supersensible cognition,
+will not be long in acquiring both the understanding and the faculty for
+these practices.
+
+Any one who can acquire the habit of frequently entering into the quiet of
+his own soul, and who, instead of brooding over himself, transforms and
+orders those experiences he has had in life, will gain much. For he will
+perceive that his thoughts and feelings become richer, if through memory
+he establishes a relationship between the different experiences of life.
+He will become aware that he gains stores of new knowledge not only
+through new impressions and new experiences, but also by letting the old
+ones be active within him.
+
+He who allows his experiences and his opinions free play, keeping himself
+with his sympathies and antipathies, personal interests and feelings
+entirely in the background, will prepare an especially fertile soil for
+supersensible cognition. He will in very truth be developing what may be
+called a rich inner life. But what is of primary importance is the balance
+and equilibrium of the qualities of the soul. People are very apt to
+become one-sided when indulging in certain activities of the soul. Thus,
+when a person has come to know the advantages of contemplation, and of
+dwelling upon pictures derived from his own thought-world, he is apt to
+develop a tendency to withdraw himself from the impressions of the outer
+world. Yet such a step only leads to parching and withering the inner
+life; and he will go farthest who manages to retain an unchecked
+receptivity for all impressions of the outer world, while possessing the
+power to withdraw within his own inner self. It is by no means necessary
+to think only of the so-called important events of life: every one, in
+every sphere of life, be his four walls ever so humble, will be possessed
+of experience enough, provided only his mind is truly receptive.
+Experiences need not be sought--they abound on every hand.
+
+Of particular importance is the way in which experience may be utilized by
+the human soul. For instance, one may make the discovery that someone whom
+he or another greatly reveres, has some quality that must be regarded as a
+flaw in his character. An experience of this kind may lead the person to
+whom it comes to thoughts which will tend toward one of two different
+directions. He may simply feel that he can never again regard the person
+in question with the same degree of veneration; or on the other hand, he
+may say to himself: "How has it been possible for this revered person to
+be burdened with such a failing? How can I present the matter to my mind
+so as to see in this failing not merely a fault, but something that is the
+outcome of his life, possibly even caused by his noble qualities?" Whoever
+can place the question thus before his own mind may, perhaps, arrive at
+the conclusion that his veneration for his friend need not suffer the
+least diminution, in spite of the failing that has come to light.
+
+Experiences of this nature will, each time they are met with, add
+something to our understanding of life. Yet it would certainly be a bad
+thing for one to allow himself to be tempted through this generous view of
+life, to excuse everything in those whom he happens to like, or to drop
+into the habit of ignoring every blamable action, in order thereby to seek
+some benefit to his own inner development. Blaming or excusing the
+mistakes of others merely as a result of an inner impulse, does not
+further our development. This can only happen if our action is governed by
+the particular case itself, regardless of what we may thereby gain or
+lose. It is absolutely true that we cannot learn by condemning a fault,
+but only by understanding it; but, at the same time, if, owing to
+understanding it, we exclude all disapproval of it, we likewise would not
+progress very far.
+
+Here, again, the important thing is to avoid one-sidedness, either in one
+direction or the other, and to establish harmony and balance of all
+qualities in the soul; and this is especially to be kept in mind in regard
+to one quality which is pre-eminently important to man's development: the
+feeling of devotion. Those who can cultivate this feeling, or on whom
+nature herself has bestowed so inestimable a gift, have a good foundation
+for the powers of supersensible cognition. Those who in childhood and
+youth have been able to look up to certain persons with feelings of
+devoted admiration, beholding in them some high ideal, will already
+possess in the depths of their souls the soil in which supersensible
+cognition may flourish abundantly. And those who, possessed of the maturer
+judgment of later life, can direct their gaze upon the starry heavens and
+surrender themselves unreservedly to admiration of the revelations of the
+Higher Powers, are in a like manner ripening their senses for the
+acquisition of knowledge with regard to the supersensible worlds. So is it
+also with those who can admire the powers ruling over human life itself.
+It is by no means of small importance for a fully matured man to be able
+to feel veneration to the highest degree for other people whose worth he
+senses or recognizes. For it is only where veneration such as this is
+present that a vista of the higher worlds can be revealed. Those who
+possess no sense of reverence will never go very far in their attainment
+of cognition; for from those who decline to appreciate anything in this
+world, the essence of all things will assuredly be withheld.
+
+Nevertheless, any one who permits his feelings of reverence and devotion
+to kill his healthy self-consciousness and self-confidence, is guilty of
+sinning against the laws of balance and equilibrium. The occult student
+must work constantly in order to mature his own nature; then indeed he may
+well have confidence in his own personality, and believe that its powers
+are increasing more and more. Any one arriving at the right feeling in
+this respect will say to himself: "There are within me hidden powers, and
+I am able to call them forth from within. If, therefore, I see something
+which fills me with reverence because it is above me, I need no longer
+merely venerate it, but I may confidently assume that, if I develop all
+that is in me, I may raise myself to the level of the object of my
+veneration."
+
+The more capable a man is of fixing his attention upon these events of
+life with which he is not directly familiar, the greater will be the
+possibility of providing himself with a foundation for development in
+higher worlds. The following example will make this evident. Let us assume
+that some one is placed in a position in which it rests with him either to
+do, or leave undone, a certain thing. His judgment bids him "Do this,"
+while at the same time there may be a certain indefinite something in his
+feelings which deters him from the deed. It may so happen that the person
+in question will pay no heed to this inexplicable something, carrying out
+the action in accordance with his judgment. But it may also be that the
+person so placed will yield to this inner impulse and not perform the act.
+Now, pursuing the matter further, he may find that mischief would have
+resulted from his following the dictates of his reason, and that a
+blessing awaited him through the omission of the act. An experience of
+this nature may lead a man's thoughts into quite a definite channel, and
+then he will put the matter to himself in this way: "There is something
+within me that is a surer guide than that measure of judgment of which I
+am at present possessed: I must therefore retain an open mind toward this
+inner something, to the height of which my own capacity for judgment has
+not yet attained."
+
+The soul derives much benefit when it directs its attention to occurrences
+in life such as these, for they demonstrate that man's healthy
+premonitions bear something in them which is of greater moment than he,
+with his present degree of judgment, is able to perceive. Attention in
+this direction has the effect of enlarging the life of the soul. Yet here
+again certain peculiarities may arise which are of themselves dangerous.
+One who accustoms himself to a perpetual disregarding of his judgment,
+owing to this or that "premonition," would easily become a shuttle-cock
+tossed at the mercy of every kind of undefined impulse; indeed, it is not
+a far cry from such habitual indecision to a state of absolute
+superstition.
+
+Every superstition is disastrous to the student of occult science. The
+possibility of gaining admission, by legitimate means, to the realms of
+the spiritual life must depend upon a careful exclusion of all
+superstition, phantasy, and dreaming. One who is pleased at having had a
+certain experience which cannot be grasped by human reason will not
+approach the spiritual world in the right manner. No partiality for the
+"inexplicable" will ever make one qualified for discipleship of the
+Spirit. Indeed the pupil should utterly discard the notion that a true
+mystic is one who is always ready to surmise the presence of what cannot
+be explained or explored. The right way is to be prepared to recognize on
+all hands hidden forces and hidden beings, yet at the same time to assume
+that what is "unexplored" today will be able to be explored when the
+requisite ability has been developed.
+
+There is a certain mood of soul which it is important for the pupil to
+maintain at every stage of his development. He should not let his urge for
+higher knowledge lead him to keep on aiming to get answers to particular
+questions. Rather should he continually be asking: How am I to develop the
+needed faculties within myself? For when by dint of patient inner work
+some faculty develops in him, he will receive the answer to some of his
+questions. Genuine pupils of the Spirit will always take pains to
+cultivate this attitude of soul. They will thereby be encouraged to work
+upon themselves, that they may become ever more and more mature in spirit,
+and they will abjure the desire to extort answers to particular questions.
+They will _wait_ until such time as the answers come.
+
+Here again, however, there is the possibility of a one-sidedness, which
+may prevent the pupil from going forward in the way he should. For at some
+moment he may quite rightly feel that _according to the measure of his
+powers_ he can answer for himself even questions of the highest order.
+Thus at every turn moderation and balance play an essential part in the
+life of the soul.
+
+Many more qualities of soul could be cited that may with advantage be
+fostered and developed, if the pupil is seriously wanting to work through
+a training for Inspiration; and in connection with every one of them we
+should find that emphasis is laid on the supreme importance of moderation
+and balance. These attributes of soul help the pupil to understand the
+exercises that are given for the attainment of Inspiration, and also make
+him capable of carrying them out.
+
+The exercises for Intuition demand from the pupil that he let disappear
+from consciousness not only the pictures to which he gave himself up in
+contemplation in order to arrive at Imaginative cognition, but also that
+meditating upon his own activity of soul, which he practiced for the
+attainment of Inspiration. This means that he is now to have in his soul
+literally nothing of what he has experienced hitherto, whether outwardly
+or inwardly. If, after discarding all outward and inward experience,
+nothing whatever is left in his consciousness _that is to say, if
+consciousness simply slips away from him and he sinks into
+unconsciousness_ then that will tell him that he is not yet ripe to
+undertake the exercises for Intuition and must continue working with those
+for Imagination and Inspiration. A time will come however when an effect
+will linger in the consciousness which can just as well be made the object
+of meditation, as were before those outer and inner impressions. This
+something is, however, of a very special nature, and in comparison with
+all previous experiences, it is something absolutely new. When it occurs,
+we recognize it as something we have never known before. It is a
+perception, just as an actual sound is a perception, that strikes upon the
+ear; yet it can enter the consciousness only through intuition, just as
+the sound can only enter the consciousness by way of the ear. Thus with
+intuition, the last remnants of the physical and sentient are stripped
+from man's impressions, while the spiritual world begins to expand before
+the understanding in a form that has nothing in common with the
+characteristics of the world of the physical senses.
+
+                  -------------------------------------
+
+Imaginative cognition is attained by developing the lotus flowers within
+the astral body. Through those exercises undertaken for the attainment of
+inspiration and intuition, particular movements, formations and currents
+which were previously absent, now appear in the human etheric or vital
+body. These are the very organs which enable man to "read the secret
+script," and bring that which lies beyond it within his reach. For to the
+clairvoyant, the changes which occur in the etheric body of a person
+attaining to inspiration and intuition appear in the following manner.
+Near the physical heart a new center is forming in the etheric body, which
+develops into an etheric organ. From this organ, movements and currents
+flow toward different parts of the human body, in the most varied manner.
+The most important of these currents approach the lotus flowers, pass
+through them and their separate petals, and thence direct their course
+outward, pouring themselves into outer space in the form of rays. The more
+developed a person is, the greater will be the circumference around him in
+which these rays become discernible. This centre near the heart is not,
+however, formed at the very beginning, under correct training. It is first
+prepared. A temporary center is first formed in the head: this then moves
+down to the region of the larynx and is finally transferred into the
+region of the heart. Under an irregular course of development it would be
+possible for the organ in question to develop near the heart at the
+outset. In that case the student, instead of arriving in due course at
+adequate, tranquil clairvoyance by regular means, would run the risk of
+turning into a visionary and dreamer.
+
+Subsequent development enables the occult student to render these currents
+and organized parts of this etheric body independent of his physical body
+and to use them independently. The lotus flowers then serve him as
+instruments by which to move his etheric body. Yet, before this can take
+place, certain currents and radiations must come into action around his
+entire etheric body, surrounding this, as it were, with a fine network,
+thus encasing it as though it were a separate entity. When this has taken
+place, the movements and currents of the etheric body can without
+hindrance touch the outer psycho-spiritual world and unite with it so that
+outer psycho-spiritual occurrences and inner ones (those within the human
+etheric body) blend into one another. When this comes to pass, the moment
+has arrived when man can consciously experience the world of inspiration.
+This cognition takes place in a manner different from cognition of the
+physical sense-world. In this latter, we become aware of the world by
+means of our senses and form our ideas and concepts from these
+perceptions. But in the case of cognition through inspiration, this is not
+so.
+
+What is thus perceived is instantaneous; there is no thinking after the
+perception has taken place. That which in the case of physical
+sense-cognition is only afterward gained through the concept, is, in the
+case of inspiration, simultaneous with the perception. One would therefore
+become merged with the surrounding psycho-spiritual world, and be unable
+to differentiate oneself from it had not the fine network above alluded to
+been previously formed in the etheric body.
+
+When exercises for intuition are practiced, they not only affect the
+etheric body but extend their influence to the supersensible forces of the
+physical body. But it must not, of course, be imagined that effects are
+brought about in the physical body which are discernible to ordinary
+sense-observation, for these effects the clairvoyant alone is able to
+judge, and they have nothing to do with external powers of perception.
+They come as the result of a ripened consciousness, when this latter is
+able to have intuitional experiences, even though it has divested itself
+of all previous inner and outer experiences. The experiences of intuition
+are, however, subtle, delicate and intimate, in comparison with which the
+physical body, at its present stage of development, is coarse. For this
+reason, it offers a positive hindrance to the success of any exercises for
+attaining intuition. Nevertheless, should these be pursued with energy and
+perseverance, and with the requisite inner calm, they will ultimately
+overcome those powerful hindrances of the physical body. The occult
+student will become aware of this when he notices how, by degrees,
+particular actions of his physical body which hitherto had taken place
+without his own volition, now come under his control. He will also become
+aware that for a brief time he will feel the need, for instance, of so
+regulating his breathing (or some similar act) as to bring it into a kind
+of harmonious accord with whatever is being enacted within his soul, be it
+exercises or other forms of inner concentration.
+
+The ideal development would be that no exercises should be done by means
+of the physical body but that everything which has to take place within it
+should result only as a consequence of exercises for intuition. As,
+however, the physical body offers such powerful impediments, the training
+may permit of some alleviations. These consist in exercises which affect
+the physical body; yet everything in this domain that has not been
+directly imparted by the teacher, or those having knowledge and experience
+of these things, is fraught with danger. Such exercises, for instance,
+include a certain regulated process of breathing to be carried out for a
+very short space of time. These regulations of the breathing correspond in
+quite a definite way to particular laws of the psycho-spiritual world.
+Breathing is a physical process, and when this act is so carried out as to
+be the expression of a psycho-spiritual law, physical existence receives
+the direct stamp, as it were, of spirituality, and the physical matter is
+transformed.
+
+For this reason occult science is able to call the change due to such
+direct spiritual influence, a transmutation of the physical body, and this
+process represents what is called "working with the philosopher's stone"
+by him who has a knowledge of these matters. He who knows these things,
+frees himself indeed from those concepts which have been limited by
+superstition, humbug and charlatanry. The significance of the phenomena
+does not become less to him who knows, just because, as a spiritual
+investigator, all superstition is foreign to him. When he has acquired a
+concept of a significant fact, he may be allowed to call it by its
+_correct name_ although that name has been fixed upon it as a result of
+misunderstanding, error and nonsense.
+
+Every true intuition is in fact a "working with the philosopher's stone,"
+because each genuine intuition calls directly upon those powers which act
+from out the supersensible world, into the world of the senses.
+
+                  -------------------------------------
+
+As the occult student climbs the path leading to cognition of the higher
+worlds, he becomes aware at a particular point that the cohesion of the
+powers of his own personality is assuming a different form from that which
+it possesses in the world of the physical senses. In the latter the ego
+brings about a uniform co-operation of the powers of the soul--primarily of
+thought, feeling and will. These three soul powers are actually, under
+normal conditions of human life, in perpetual relation one with another.
+For instance, we see a particular object in the external world, and it is
+pleasing or is displeasing to the soul; that is to say, the perception of
+the thing will be followed by a sense of either pleasure or displeasure.
+Possibly we may desire the object, or may have the impulse to alter it in
+some way or other; that is to say, desire and will associate themselves
+with perception and feeling. Now this association is due to the fact that
+the ego co-ordinates presentment (thinking), feeling, and willing, and in
+this way introduces order among the forces of the personality. This
+healthy arrangement would be interrupted should the ego prove itself
+powerless in this respect: if, for instance, the will went a different way
+from the feeling or thinking. No man would be in a healthy condition of
+mind who, while thinking this or that to be right, nevertheless wished to
+do something which he did not consider right.
+
+The same would hold good if a person desired, not the thing that pleased
+him, but that which displeased him. Now the person progressing toward
+higher cognition becomes aware that feeling, thinking, and willing do
+actually assume a certain independence; that, for example, a particular
+thought no longer urges him, as though of itself, to a certain condition
+of feeling and willing. The matter resolves itself thus: We may comprehend
+something correctly by means of thinking, but in order to arrive at a
+feeling or impulse of the will on the subject, we need a further
+independent impetus, coming from within ourselves. Thinking, feeling and
+willing no longer remain three forces, radiating from the ego as their
+common centre, but become, as it were, independent entities, just as
+though they were three separate personalities. For this reason, therefore,
+a person's own ego must be strengthened, for not only must it introduce
+order among three powers, but the leadership and guidance of three
+entities have devolved upon it.
+
+And this is what is known to occult science as the cleavage of the
+personality. Here is once more clearly revealed how important it is to add
+to the exercises for higher training others for giving fixity and firmness
+to the judgment, and to the life of feeling and will. For if certainty and
+firmness are not brought into the higher world, it will at once be seen
+how weak the ego proves to be, and how it can be no fitting ruler over the
+powers of thought, feeling and will. In the presence of this weakness, the
+soul would be dragged by three different personalities in as many
+directions, and its inner individual separateness would cease. But should
+the development of the occult student proceed on the right lines, this
+multiplication of himself, so to speak, will prove to be a real step
+forward, and he will nevertheless continue, as a new ego, to be the strong
+ruler over the independent entities which now make up his soul.
+
+In the subsequent course of development this division or cleavage is
+carried further; thought, now functioning independently, arouses the
+activities of a fourth distinct psycho-spiritual being; one that may be
+described as a direct influx into the individual, of currents which bear a
+resemblance to thoughts. The entire world then appears as
+thought-structure, confronting man just like the plant and animal worlds
+in the realm of the physical senses. In the same manner feeling and will,
+which have become independent, stimulate two other powers within the soul
+to work in it as separate entities. And yet a seventh power and entity
+must be added, which resembles the ego itself. Thus man, on reaching a
+particular stage of development, finds himself to be composed of seven
+entities, all of which he has to guide and control.
+
+The whole of this experience becomes associated with a further one. Before
+entering the supersensible world, thinking, feeling, and willing were
+known to man merely as inner soul-experiences. But as soon as he enters
+the supersensible world he becomes aware of things which do not express
+physical sense realities, but psycho-spiritual realities. Behind the
+characteristics of the new world of which he has become aware, he now
+perceives spiritual beings. These now present themselves to him as an
+external world, just as stones, plants and animals in the physical sense
+world, have impressed his senses. Now the occult student is able to
+observe an important difference between the spiritual world unfolding
+itself before him and the world he has hitherto been accustomed to
+recognize by means of his physical senses. A plant of the sense-world
+remains what it is, whatever man's soul may think or feel about it. This
+is not the case, however, with the images of the psycho-spiritual world,
+for these change according to man's own thoughts and feelings. Man stamps
+upon them an impression which is the result of his own being.
+
+Let us imagine a particular picture presenting itself to man in the
+imaginative world. As long as he maintains indifference toward it, it will
+continue to show a particular form. As soon, however, as he is moved by
+feelings of like or dislike with regard to it, its form will change.
+Pictures, therefore, at first present not only something independent and
+external to man, but they reflect also what man himself is. These pictures
+are permeated through and through with man's own being. This falls like a
+veil over the other beings. In this case man, even if confronted by a real
+being, does not see this, but sees what he himself has created. Thus he
+may have something true before him, and yet see what is false. Indeed,
+this is not only the case in respect to what man has observed concerning
+his own being, but everything that is in him impresses itself upon the
+spiritual world.
+
+If, for example, a person has secret inclinations, which owing to
+education and character are precluded from revealing themselves in life,
+those inclinations will, nevertheless, take effect in the psycho-spiritual
+world, which is thus colored in a peculiar way, due to that person's
+being, quite irrespective of how much he may or may not know of his own
+being. And in order to be able to advance beyond this stage of
+development, it becomes necessary that man should learn to distinguish
+between himself and the spiritual world around him. It is necessary that
+he should learn to eliminate all the effects produced by his own nature
+upon the surrounding psycho-spiritual world. This can be done only by
+acquiring a knowledge of what we ourselves take with us into this new
+world. It is therefore primarily a question of self-knowledge, in order
+that we may become able to perceive clearly the surrounding
+psycho-spiritual world. It is true that certain facts of human development
+entail such self-knowledge as must naturally be acquired when one enters
+higher worlds. In the ordinary world of the physical senses man develops
+his ego, his self-consciousness, and this ego then acts as a point of
+attraction for all that appertains to man. All personal propensities,
+sympathies, antipathies, passions, opinions, etc., possessed by a person,
+group themselves, as it were, around this ego, and it is this ego likewise
+to which human Karma is attached. Were we able to see this ego unveiled,
+it would also be possible to see just what blows of fate it must yet
+endure in this and future incarnations, as a result of its life in
+previous incarnations and the qualities acquired. Encumbered as it is with
+all this, the ego must be the first picture that presents itself to the
+human soul, when ascending into the psycho-spiritual world. This double of
+the human being, in accordance with a law of the spiritual world, is bound
+to be his first impression in that world. It is easy to explain this
+fundamental law to ourselves, if we consider the following. In the life of
+the physical senses man is cognizant of himself only so far as he is
+inwardly conscious of himself in his thinking, feeling, and willing. This
+cognition is an inner one; it does not present itself to him externally,
+as do stones, plants and animals; but even through inner experiences, man
+learns to know himself only partially, for he has within him something
+that prevents deep self-knowledge, namely, the impulse to immediately
+transform this quality, when through self-cognition he is forced to admit
+its presence and concerning which he is unwilling to deceive himself.
+
+If he did not yield to this impulse, but simply turned his attention away
+from himself--remaining as he is--he would naturally deprive himself of even
+the possibility of knowing himself in regard to that particular matter.
+Yet should he "explore" himself, facing his characteristics without
+self-deception, he would either be able to improve them, or in his present
+condition of life he would be unable to do so. In the latter case a
+feeling would steal over his soul which we must designate a feeling of
+shame. Indeed, this is the way in which man's sound nature acts; it
+experiences through self-knowledge various feelings of shame. Even in
+ordinary life this feeling has a certain definite effect. A healthy-minded
+person will take care that that which fills him with this feeling does not
+express itself outwardly or manifest itself in deeds. Thus the sense of
+shame is a force urging man to conceal something within himself, not
+allowing it to be outwardly apparent.
+
+If we consider this well, we shall find it possible to understand why
+occult science should ascribe more far-reaching effects to another inner
+experience of the soul, very closely allied to this feeling of shame.
+Occult science finds that within the hidden depths of the soul a kind of
+secret feeling of shame exists, of which man in his life of the physical
+senses is unaware. Yet this secret feeling acts much in the same way as
+the conscious feeling of shame of ordinary life to which we have alluded;
+it prevents man's inmost being from confronting him in a recognizable
+image, or double. Were this feeling not present, man would see himself as
+he is in very truth; not only would he experience his thoughts, ideas,
+feelings and decisions inwardly, but he would perceive these as he now
+perceives stones, animals and plants.
+
+This feeling, therefore, is that which veils man from himself, and at the
+same time hides from him the entire spiritual world. For owing to this
+veiling of man's inner self, he becomes unable to perceive those things by
+means of which he is to develop organs for penetrating into the
+psycho-spiritual world; he becomes unable to so transform his own being as
+to render it capable of obtaining spiritual organs of perception.
+
+If man aims however to form these organs of perception through correct
+training, that which he himself really is appears before him as the first
+impression. He perceives his double. This self-recognition is inseparable
+from perception of the rest of the psycho-spiritual world. In the everyday
+life of the physical world the feeling of shame here described acts in
+such a manner as to be perpetually closing the door which leads into the
+psycho-spiritual world. If man would take but a single step in order to
+penetrate into that world, this instantly appearing but unconscious
+feeling of shame, conceals that portion of the psycho-spiritual world
+which would reveal itself. The exercises here described do, however,
+unlock this world: and it so happens that the above-mentioned hidden
+feeling acts as a great benefactor to man, for all that we may have
+gained, apart from occult training, in the matter of judgment, feeling and
+character, is insufficient to support us when confronted by our own being
+in its true form; its apparition would rob us of all feeling of selfhood,
+self-reliance and self-consciousness. And that this may not happen,
+provision must be made for cultivating sound judgment, good feeling and
+character, along with the exercises given for the attainment of higher
+knowledge.
+
+A correct method of tuition teaches the student as much of occult science
+as will, in combination with the many means provided for self-knowledge
+and self-observation, enable him to meet his double with assured strength.
+It will then appear to the student that he sees, in another form, a
+picture of the imaginative world with which he has already become
+acquainted in the physical world. Anyone who has first learned in the
+physical world, by means of his understanding, to apprehend rightly the
+law of Karma, is not likely to be greatly frightened when he sees his fate
+traced upon the image of his double. Anyone who, by means of his own
+powers of judgment, has made himself acquainted with the evolution of the
+universe, and the development of the human race, and who is aware that at
+a particular epoch of this development the powers of Lucifer penetrated
+into the human soul, will have little difficulty in enduring the sight of
+the image of his own individuality when he knows that it includes those
+Luciferian powers and all their accumulated effects.
+
+This will suffice to show how necessary it is that no one should demand
+admission into the spiritual world before having learned to understand
+certain truths concerning it; learning them by means of his own judgment,
+as developed in this world of the physical senses. All that has been said
+in this book previous to the chapter concerning "Perception of the higher
+worlds," should have been assimilated by the student in the course of his
+regular development, by means of his ordinary judgment, before he has any
+desire to seek entrance himself into the supersensible worlds.
+
+Where the training has been such as to pay little heed to firmness and
+surety of judgment, and to the life of feeling and character, it may
+happen that the student will approach the higher world before being
+possessed of the necessary inner capacities. The meeting with his double
+would in this case overwhelm him. But what might also happen is that the
+person introduced into the supersensible world then would be totally
+unable to recognize this world in its true form, for it would be
+impossible for him to differentiate between what he sees in the things,
+and what they really are. For this distinction becomes possible only when
+a person himself has beheld the image of his own being and becomes able to
+separate from his surroundings everything which proceeds from his inner
+being.
+
+In respect to life in the world of physical sense, man's double becomes at
+once visible through the already mentioned feeling of shame when man nears
+the psycho-spiritual world, and in so doing, it also conceals the whole of
+that world. The double stands before the entrance as a "guardian," denying
+admission to all who are as yet unfit, and it is therefore designated in
+occult science as the "guardian of the threshold of the psycho-spiritual
+world." However, we may call it the "lesser guardian," for there is
+another, of whom we shall speak later.
+
+And besides this meeting with his double on entering the supersensible
+world as here described, man encounters the Guardian of the Threshold when
+he passes the portals of physical death, and it gradually reveals itself
+during that psycho-spiritual development which takes place between death
+and a new birth. However, the encounter can in no wise crush us, for we
+then know of other worlds of which we are ignorant during the life between
+birth and death. A person entering the psycho-spiritual world without
+having encountered the Guardian of the Threshold would be liable to fall a
+prey to one delusion after another. For he would never be able to
+distinguish between that which he himself brings into that world and what
+really belongs to it. But correct training should lead the student into
+the domain of truth, not of error, and with such training the meeting
+must, at one time or another, inevitably take place, for it is the one
+indispensable precaution against the possibilities of deception and
+phantasm in the observation of supersensible worlds. It is one of the most
+indispensable precautions to be taken by every occult student, to work
+carefully upon himself in order not to become a visionary, subject to
+every possible deception and self-deception, suggestion and
+auto-suggestion. Wherever correct occult training is followed, the causes
+of such deceptions are destroyed at their source. It would of course be
+impossible to speak here exhaustively of the many details to be included
+in such precautions, and we can only indicate in general the underlying
+principles. The illusions to be taken into account arise from two sources.
+In part they proceed from the fact that our own soul-being colors reality.
+In the ordinary life of the physical sense-world, the danger arising from
+this source of deception is comparatively small, because here the outer
+world always obtrudes itself upon the observer in its own sharp outline,
+no matter how much the observer is inclined to color it according to his
+wishes and interests. As soon, however, as we enter the imaginative world,
+the images are changed by such wishes and interests, and we then have
+actually before us that which we ourselves have formed or, at any rate,
+helped to form. Now, since through this meeting with the Guardian of the
+Threshold the occult student becomes aware of everything within him, of
+that which he can take with him into the psycho-spiritual world, this
+source of delusion is removed, and the preparation which the occult
+student undergoes prior to his entering that world is in itself calculated
+to accustom him to exclude himself--even in matters appertaining to the
+physical world--when making his observations, thus allowing things and
+occurrences to speak for themselves. Any one who has sufficiently
+practiced these preparatory exercises may await this meeting with the
+Guardian of the Threshold in all tranquillity; by this meeting he will be
+definitely tested whether he is now really capable of putting aside his
+own being even when confronting the psycho-spiritual world.
+
+In addition to this there is another source of delusion. This becomes
+apparent when we place the wrong interpretation upon an impression we
+receive. We may illustrate it by means of a very simple example taken from
+the world of the physical senses. It is the delusion we may encounter when
+sitting in a railway carriage; we _think_ the trees are moving in the
+reverse direction to the train, whereas in fact we ourselves are moving
+with the train. Although there are many cases in which such illusions
+occurring in the physical world are more difficult to correct than the
+simple one we have mentioned, yet it is easy to see that, even within that
+world, means may be found for getting rid of those delusions if a person
+of sound judgment brings everything to bear upon the matter which may help
+to clear it up.
+
+But as soon as we penetrate into the psycho-spiritual world such
+elucidations become less easy. In the world of sense, facts are not
+altered by human delusions about them; it is therefore possible to correct
+a delusion by unprejudiced observation of facts. But in the supersensible
+world this is not immediately possible. If we desire to study a
+supersensible occurrence and approach it with the wrong judgment, we then
+carry that wrong judgment over into the thing itself, and it becomes so
+interwoven with the thing, that the two cannot be easily distinguished.
+The error then is not in the person and the correct fact external to him,
+but the error will have become a component part of the external fact. It
+cannot therefore be cleared up simply by unprejudiced observation of the
+fact. This is enough to indicate an extremely fertile source of illusion
+and deception for one who would venture to approach the supersensible
+world without adequate preparation.
+
+As the occult student has now acquired the faculty to exclude those
+illusions originating from the coloring of the supersensible
+world-phenomena with his own being, so must he now acquire the faculty of
+making ineffective the second source of illusions mentioned above.
+
+Only after the meeting with his double, can he eliminate what comes from
+himself and thus he will be able to remove the second source of delusion
+when he has acquired the faculty for judging by the very nature of a fact
+seen in the supersensible world, whether it is a reality or an illusion.
+Now if the illusions were of precisely the same appearance as the
+realities, differentiation would be impossible. But this is not the case.
+Illusions of the supersensible world have in themselves qualities which
+distinguish them definitely from the realities, and the important thing is
+for the occult student to know by what qualities he may be able to
+recognize those realities.
+
+Nothing seems more natural than that those ignorant of occult training
+should say: "How, then, is it at all possible to guard against delusions,
+since their sources are so numerous?" And further: "Can an occult student
+ever be safe from the possibility that all his so-called higher
+experiences may not turn out to be based on mere deception and
+self-deception (suggestion and auto-suggestion)?" Any one advancing these
+objections ignores the fact that all true occult training proceeds in such
+a manner as to remove those sources of delusion. In the first place, the
+occult student during his preparation, will have become possessed of
+enough knowledge about all that which may lead to delusion and
+self-delusion, that he will be in a position to protect himself against
+them. He has, in this respect, an opportunity, like that of no other human
+being, to render himself sober and capable of sound judgment for the
+journey of life. Everything he learns teaches him not to rely upon vague
+presentiments and premonitions. Training makes him as cautious as
+possible, and, in addition to this, all true training leads in the first
+place to concepts of the great cosmic events, to matters, therefore, which
+necessitate the exertion of the judgment, a process by which this faculty
+is at the same time rendered keener and more refined. But those who
+decline to occupy themselves with these remote subjects, and prefer
+keeping the revelations nearer at hand, might miss the strengthening of
+that sound power of judgment which gives certainty in distinguishing
+between illusion and reality. Yet even this is not the most important
+thing, but the exercises themselves, carried out through a systematic
+course of occult training. These must be so arranged that the
+consciousness of the student is enabled during meditation to scan minutely
+all that passes within his soul. In order to bring about imagination, the
+first thing to be done is to form a symbol. In this there are still
+elements taken from external observation; it is not only man who
+participates in their content, he himself does not produce them. Therefore
+he may deceive himself concerning them and assign their origin to wrong
+sources. But when the occult student proceeds to the exercises for
+inspiration, he drops this content from his consciousness and immerses
+himself only in the soul-activity which formed the symbol. Even here error
+is still possible: education and study etc., have induced a particular
+kind of soul-activity in man. He is unable to know everything about the
+origin of this activity. Now, however, the occult student removes this,
+his own soul-activity, from his consciousness; if then something remains,
+nothing adheres to it that cannot easily be reviewed; nothing can intrude
+itself in respect to its entire content that cannot easily be judged.
+
+In his intuition, therefore, the occult student possesses something which
+shows him the pure, clear reality of the psycho-spiritual world. And if he
+applies this recognized test to all that meets his observation in the
+realm of psycho-spiritual realities, he will be well able to distinguish
+appearance from reality. He may also feel sure that the application of
+this law provides just as effectually against delusions in the spiritual
+world as does the knowledge in the physical world that an _imaginary_
+piece of red-hot iron cannot burn him.
+
+It is obvious that this test applies only to our own experiences in the
+supersensible world, and not to communications made to us which we have to
+apprehend by means of our physical understanding and our healthy sense of
+truth. The occult student should exert himself to draw a distinct line of
+demarcation between the knowledge he acquires by the one means, and by the
+other. He should be ready on one the hand to accept communications made to
+him regarding the higher worlds, and should seek to understand them by
+using his powers of judgment. When, however, he is confronted by an
+"experience," which he may so name because it is due to personal
+observation, he will first carefully test the same to ascertain whether it
+possesses exactly those characteristics which he has learned to recognize
+by means of infallible intuition.
+
+                  -------------------------------------
+
+The meeting with the Guardian of the Threshold being over, the occult
+student will have to face other new experiences, and the first thing that
+he will become aware of is the inner connection which exists between this
+Guardian of the Threshold and that soul-power we have already
+characterized, when describing the cleavage of personality, as being the
+seventh power to resolve itself into an independent entity. This seventh
+entity is, indeed, in certain respects no other than the double, or
+Guardian of the Threshold itself, and it lays a particular task upon the
+student. Namely, that which he is in his lower self and which now appears
+to him in the image, he must guide and lead by means of the new-born
+higher self. This will result in a sort of battle with this double, which
+will continually strive for the upper hand. Now to establish the right
+relationship to it, to allow it to do nothing except what takes place
+under the influence of the new-born ego, this is what strengthens and
+fortifies man's forces.
+
+This matter of self-cognition is, in certain respects, different in the
+higher worlds from what it is in the physical sense-world. For whereas in
+the latter, self-cognition is only an inner experience, the newly born
+self immediately presents itself as an outward psycho-spiritual
+apparition. We see our new-born self before us like another being, yet we
+cannot perceive it in its entirety, for, whatever the stage to which we
+may have climbed on our journey to the supersensible worlds, there will
+always be still higher stages which will enable us to perceive more and
+more of our "higher self." It can therefore only partially reveal itself
+to the student at any particular stage. Having once caught a glimpse of
+this higher self, man feels a tremendous temptation to look upon it in the
+same manner in which he is accustomed to regard the things of the physical
+sense-world. And yet this temptation is salutary; it is indeed necessary,
+if man's development is to proceed in the right manner. The student must
+here note what it is that appears as his double, as the Guardian of the
+Threshold, and place it by the side of the higher self, in order that he
+may rightly observe the disparity between what he is and what he is to
+become. But while thus engaged in observation he will find that the
+Guardian of the Threshold will assume quite a different aspect, for it
+will now reveal itself as a picture of all the _obstacles_ which oppose
+the development of the higher ego, and he then becomes aware of what a
+load he drags about with him in his ordinary ego. And should the student's
+preparation not have rendered him strong enough to be able to say: "I will
+not remain at this point, but will persistently work my way upward toward
+the higher ego," he will grow weak and will shrink back dismayed before
+the labor that lies before him. He has plunged into the psycho-spiritual
+world, but gives up working his way farther, and becomes a captive to that
+image which, as Guardian of the Threshold, now confronts the soul. And the
+remarkable thing here is that the person so situated will have no feeling
+of being a captive. He will, on the contrary, think he is going through
+quite a different experience, for the image called forth by the Guardian
+of the Threshold may be such as to awaken in the soul of the observer the
+impression that in the pictures which appear at this stage of development
+he has before him the whole universe in its entirety--the impression of
+having attained to the summit of all knowledge, and of there being,
+therefore, nothing left to strive after. Therefore, instead of feeling
+himself a captive, the student would believe himself rich beyond all
+measure, and in possession of all the secrets of the universe. Nor need
+this experience fill one with surprise, though it be the reverse of the
+facts, for we must remember that by the time these experiences are felt,
+we are already standing within the psycho-spiritual world, and that the
+special peculiarity of this world is that it reverses events--a fact which
+has already been alluded to in our consideration of life after death.
+
+The image seen by the occult student at this stage of development shows
+him a different aspect from that in which the Guardian of the Threshold
+first revealed itself. In the double first mentioned, were to be seen all
+those qualities which, as the result of the influence of Lucifer, are
+possessed by man's ordinary ego. But in the course of human development,
+another power has, in consequence of Lucifer's influence, also been drawn
+into the human soul; this is known as the force of Ahriman. It is this
+force that, during his physical existence, prevents man from becoming
+aware of those psycho-spiritual beings which lie behind the surface of the
+external world. All that man's soul has become under the influence of this
+force, may be discerned in the image revealing itself during the
+experience just described. Those who have been sufficiently prepared for
+this experience will, when thus confronted, be able to assign to it its
+true meaning, and then another form will soon become visible--one we may
+describe as the "greater Guardian of the Threshold." This one will tell
+the student not to rest content with the stage to which he has attained,
+but to work on energetically. It will call forth in him the consciousness
+that the world he has conquered will only become a truth, and not an
+illusion, if the work thus begun be continued in a corresponding manner.
+Those, however, who have gone through incorrect occult training and would
+approach this meeting unprepared, would then experience something in their
+souls when they come to the "greater Guardian of the Threshold," which can
+only be described as a "feeling of inexpressible fright", of "boundless
+fear."
+
+Just as the meeting with the "lesser Guardian" gives the occult student
+the opportunity of judging whether or not he is proof against delusions
+such as might arise through interweaving his own personality with the
+supersensible world, so too must he be able to prove from the experiences
+which finally lead to the "greater Guardian," whether he is able to
+withstand those illusions which are to be traced to the second source
+mentioned farther back in this chapter. Should he be proof against the
+powerful illusion by which the world of images to which he has attained,
+is falsely displayed to him as a rich possession, when actually he is only
+a captive, then he is guarded also against the danger of mistaking
+appearance for reality during the further course of his development.
+
+To a certain degree the Guardian of the Threshold will assume a different
+form in the case of each individual. The meeting with him corresponds
+exactly to the way in which the personal element in supersensible
+observations is overcome, and therefore the possibility exists of entering
+a realm of experience which is free from any tinge of personality and is
+open to every human being.
+
+                  -------------------------------------
+
+When the occult student has passed through the above experiences, he will
+be capable of distinguishing in the psycho-spiritual world between what he
+himself is and what is outside of him, and he will then recognize why an
+understanding of the cosmic occurrences narrated in this book, is
+necessary to man's understanding of humanity itself and its life process.
+In fact, we can understand the physical body only when we recognize the
+manner in which it has been built up through the developments undergone in
+the Saturn, Sun, Moon, and Earth periods, and we understand the etheric
+body when we follow its evolution through the Sun, Moon, and Earth stages
+of evolution. We further comprehend what is bound up with our
+earth-development at present, if we can grasp how all things proceed by
+the process of gradual evolution. Occult training places us in a position
+to recognize the connection between everything that is within man and the
+corresponding facts and beings existing in the world external to him. For
+it is a fact that each principle of man stands in some connection with the
+rest of the world. The outlines of these subjects could only be briefly
+sketched in this book. It must however be borne in mind that the physical
+body had, at the time of the Saturn development, for instance, no more
+than its rudimentary beginnings. Its organs--such as the heart, lungs, and
+brain--developed later during the Sun, Moon, and Earth periods, for which
+reason heart, lungs and brain are related to the evolutionary process of
+Sun, Moon and Earth.
+
+It is the same with the members of the etheric body, the sentient body,
+and the sentient soul. Man is the outcome of the entire world surrounding
+him, and every part of his constitution corresponds to some event, to some
+being in the external world. At a certain stage of his development the
+occult student comes to a realization of this relation of his own being to
+the great cosmos, and this stage of development may in the occult sense be
+termed a becoming aware of the relationship of the little world, the
+microcosm--that is, man himself--to the great world, the macrocosm. And when
+the occult student has struggled through to such cognition, he may then go
+through a new experience; he begins to feel himself united, as it were,
+with the entire cosmic structure, although he remains fully conscious of
+his own independence. This sensation is a merging into the whole world, a
+becoming "at one" with it, yet _without_ losing one's own individual
+identity. Occult science describes this stage as the "becoming one with
+the macrocosm." It is important that this union should not be imagined as
+one in which separate consciousness ceases and in which the human being
+flowers forth into the universe, for such a thought would only be the
+expression of an opinion resulting from untutored reasoning.
+
+Following this stage of development something takes place that in occult
+science is described as "beatitude." It is neither possible nor necessary
+that this stage be more closely described, for no human words have the
+power to picture this experience and it may rightly be said that any
+conception of this state could be acquired only by means of such
+thought-power as would no longer be dependent upon the instrument of the
+human brain. The separate stages of higher knowledge, according to the
+methods of initiation that have been here described, may be enumerated as
+follows:
+
+1. The study of occult science, in the course of which we first of all
+make use of the reasoning powers we have acquired in the world of the
+physical senses.
+
+2. Attainment of imaginative cognition.
+
+3. Reading the secret script (which corresponds to inspiration).
+
+4. Working with the philosopher's stone (corresponding to intuition).
+
+5. Cognition of the relationship between the microcosm and the macrocosm.
+
+6. Being one with the macrocosm.
+
+7. Beatitude.
+
+These stages however need not necessarily be thought of as following one
+another consecutively, for in the course of training, the occult student,
+according to his individuality, may have attained a preceding stage only
+to a certain degree when he has already begun to practice exercises,
+corresponding to the next higher stage. For instance, it may be that when
+he has gained only a few reliable imaginative pictures, he will already be
+doing exercises which lead him on to draw inspiration, intuition, or
+cognition of the relationship between microcosm and macrocosm into the
+sphere of his own experiences.
+
+                  -------------------------------------
+
+When the occult student has experienced intuition he comes to know not
+only the forms of the psycho-spiritual world, not only can he recognize
+their inter-relationship through the "secret script," but he attains a
+cognition of these beings themselves through whose co-operation the world,
+to which he belongs, comes into being. Thus he learns to know himself in
+the true form which he possesses as a spiritual being in the
+psycho-spiritual world. He has struggled through to the higher ego, and
+has learned how he must continue the work in order that he may master his
+double, the Guardian of the Threshold. But he has also met the "greater
+guardian of the Threshold" who stands before him perpetually urging him to
+further labors. It is this greater Guardian of the Threshold who now
+becomes the ideal he must strive to resemble, and when the student has
+acquired this feeling he will have risen to that important stage of
+development in which he will be in a position to recognize who it is that
+is really standing before him as that "greater Guardian." For henceforth,
+in the student's consciousness, the Guardian is gradually transformed into
+the figure of the Christ, whose Being and intervention in the evolution of
+the earth have been dealt with in a foregoing chapter.
+
+Thus the student, through his intuition, will have become initiated into
+that sublime Mystery which is linked with the name of Christ. The Christ
+reveals himself to him as the "Great Ideal of humanity on earth."
+
+When in this manner through intuition, the Christ has been recognized in
+the spiritual world, then we can also understand those events that took
+place historically upon earth during the fourth post-Atlantean period (the
+Greco-Roman time), and how at that time the great Sun-Spirit, the
+Christ-Being, intervened in the world's development, and how He still
+continues to guide its evolution. These are matters the student will then
+know by personal experience. Therefore it is through intuition that the
+meaning and significance of the earth's evolution are disclosed to the
+occult student.
+
+The path leading to cognition of the supersensible worlds as above
+indicated, is one which all men may travel, whatever their position under
+the present conditions of life may be. And in speaking of such a path it
+must be borne in mind that, while the goal of cognition and truth is the
+same at all times of the earth's development, yet the starting-point for
+man has varied considerably at different periods. For instance, the man of
+the present day who wishes to find his way into supersensible worlds,
+cannot start from the same point as the Egyptian candidate for initiation
+of old. This is why it is impossible for modern humanity to apply, without
+modification, the exercises given to the candidate for initiation in
+ancient Egypt. For since those times men's souls have passed through
+different incarnations, and this passing onward from incarnation to
+incarnation is not without significance and importance. The capacities and
+qualities of souls change from one incarnation to another. Those who have
+studied human history only superficially can note that since the twelfth
+and thirteenth centuries all life conditions have changed and that
+opinions, feelings and even human capabilities have become different from
+what they were before that time. The path here described for the
+acquirement of higher knowledge is one which is suitable for souls
+incarnating in the immediate present. It fixes the starting-point of
+spiritual development just where the man of the present day stands, in
+whatever conditions of life he may be placed.
+
+From epoch to epoch, progressive evolution leads humanity, in respect to
+the path of higher cognition, to ever changing modes, just as outer life
+likewise changes its form. For at all times it is necessary that perfect
+harmony should reign between external life and initiation. It will be
+pointed out in the next chapter of this book what changes initiation,
+which in the ancient mysteries lead into the higher worlds, must undergo,
+in order to become modern "initiation" for the attainment of supersensible
+cognition in its present form.
+
+
+
+
+
+CHAPTER VI. THE PRESENT AND FUTURE EVOLUTION OF THE WORLD AND OF HUMANITY
+
+
+It is impossible to know anything in the occult sense of the present and
+future of human or planetary evolution without understanding that
+evolution in the past. For, that which presents itself to the occult
+student's observation when he watches the hidden events of the past,
+contains at the same time everything that he can learn of the present and
+future. In this book we have spoken of the Saturn, Sun, Moon and Earth
+evolutions. We cannot follow the evolution of the earth, as the occultist
+understands it, unless we observe the events of preceding evolutionary
+periods. For what meets us today, within the bounds of our earthly globe,
+comprises in a certain sense the facts of the evolution of the Moon, Sun
+and Saturn. The beings and things that took part in the evolution of the
+Moon have gone on developing, and all that now belongs to the earth, is
+the outcome of that development.
+
+But not all that has evolved from the Moon to the Earth is perceptible to
+physical sense-consciousness. A part of what came over to us from the Moon
+evolution is revealed only at a certain stage of clairvoyant
+consciousness, at which knowledge of supersensible worlds is reached. When
+this knowledge is gained, the fact that our earthly planet is united to a
+supersensible world is recognized. The latter includes that part of lunar
+existence which is not sufficiently densified to be observed by the
+physical senses. In the first place it does not include it as it was at
+the time of the evolution of the original Moon. If this clairvoyant
+consciousness occupies itself with the perception of these things, which
+it can have at present, this latter gradually separates into two images.
+One presents the shape borne by the earth during the lunar evolution, the
+other shows itself in such a way, that we recognize as its content a form
+as yet in the germinal stage which will become a reality--in the sense in
+which the earth is now a reality--but only in the future.
+
+On further observation it is seen that the results, in a certain sense, of
+that which is taking place on the earth are continually streaming into
+that future form, so that in it we have before us that which our earth
+will ultimately become. The effects of earthly existence will unite with
+the events in the world described, and out of this the new cosmos will
+arise, into which the Earth will be transformed as the Moon was
+transformed into the Earth. This future form is called in occult science
+the Jupiter condition. The clairvoyant observer of this Jupiter state sees
+the revelation of certain events which _must_ take place in the future.
+The reason for this is that in the supersensible part of the Earth which
+had its origin in the Moon, beings and things are present which will
+assume definite form when certain events have actually happened in the
+physical world. Therefore there will be something in the Jupiter condition
+which was already predetermined by the Moon evolution and it will contain
+new factors, which can come into the whole evolution only in consequence
+of terrestrial events. In this way clairvoyant consciousness is able to
+learn something of what will happen during the Jupiter state.
+
+The beings and facts observed in this field of consciousness have not the
+nature of sense-images; they do not even appear as fine air-structures
+from which effects might proceed which resemble sense-impressions. They
+give purely spiritual impressions of sound, light and heat. These are
+_not_ expressed through any material embodiments. They can be apprehended
+only by clairvoyant consciousness. One may say, however, that these beings
+which at present manifest on the psycho-spiritual plane, possess a "body."
+This body, however, appears like a sum of _condensed memories_ which they
+carry within their souls.
+
+One can distinguish within their being what they are now experiencing and
+what they have experienced and now remember. This last is contained within
+them like a bodily element. They are conscious of it in the same way that
+an earthly human being is conscious of his body.
+
+At a stage of clairvoyant development higher than that just described as
+necessary for a knowledge of the Moon and Jupiter, the student is able to
+perceive supersensible beings and things which are, in fact, the more
+highly developed forms of those present during the Sun condition, but
+which have now reached stages of existence so lofty as to be quite
+imperceptible to a consciousness capable of observing the Moon forms only.
+During meditation the picture of this world also divides in two. The one
+leads to a knowledge of the Sun state of the past; the other represents a
+future form of the earth existence--namely, that into which the earth will
+have been transformed when the fruits of all that takes place on it and
+Jupiter have merged into the forms of that future world. What can thus be
+observed of this future world may be characterized in occult phraseology
+as the Venus condition.
+
+In a similar manner, to a still more highly evolved clairvoyant
+consciousness, a future state of evolution is revealed, which we may call
+the Vulcan state. It stands in the same relationship to the Saturn state
+as the Venus condition does to that of the Sun, or the Jupiter state to
+the evolution of the Moon. Therefore, when we contemplate the past,
+present, and future of the earth's evolution, we may speak of the Saturn,
+Sun, Moon, Earth, Jupiter, Venus, and Vulcan evolutions.
+
+Just as these far-reaching conditions of the evolution of our earth lie
+disclosed to clairvoyant vision, the same vision is also able to cover the
+nearer future. There is a picture of the future corresponding to every
+picture of the past. In speaking of such things, however, one fact must be
+emphasized which should be taken into strict account: that in order to
+recognize facts of this kind, one must absolutely do away with the idea
+that they can be fathomed through mere philosophical reflection. These
+things cannot, and never should be investigated by that kind of thinking.
+Anyone would be labouring under a prodigious delusion who, after becoming
+acquainted with the teachings of occult science regarding the Moon state,
+thinks that he could discover the future conditions of Jupiter by
+comparing those of the Moon and Earth. These conditions must be
+investigated only when the requisite clairvoyant consciousness has been
+attained; but once communicated to others after such investigation, they
+can be understood without clairvoyant consciousness.
+
+Now the occultist finds himself in quite a different position, with regard
+to observations concerning the future, from that in which he stands with
+regard to those of the past. It is impossible at first for man to
+contemplate future events as impartially as he does those of the past.
+Future events excite human will and feeling; while the past affects us in
+quite a different way. He who observes life knows how true this is of
+everyday existence; but how enormously this truth is enhanced, and what an
+intimate bearing it has upon the hidden facts of life, can only be
+realized by one who has some knowledge of the supersensible world. That is
+the reason why those who know such things are very definitely limited as
+to what they are allowed to give out. Certain things bearing on the future
+can, in fact, be imparted only to those who have themselves determined to
+follow the path leading to the supersensible worlds. Such people by their
+mental attitude have acquired something which gives them the
+disinterestedness necessary for the reception of these teachings. For this
+reason certain secret facts, even of the past and present, can be spoken
+of only to those who are prepared for them in this way. These are facts so
+closely connected with future evolution, that their effect on the human
+soul is similar to that produced by communications regarding the future
+itself.
+
+This explains, also, why the information in this book concerning the
+present and the future is given in the merest outline as compared with the
+more detailed descriptions of the evolution of the world and of humanity
+in the past. What is said here is not intended to appeal to the love of
+sensation in the smallest degree; not even to awaken it. We shall only
+state where the answer can be found to vital questions which naturally
+present themselves to one who holds a certain definite attitude of mind.
+
+Just as the great cosmic evolution can be portrayed in the successive
+states, from the Saturn to the Vulcan period, so also is this possible for
+shorter periods of time; for example, for those of the evolution of the
+earth. Since that mighty upheaval which terminated the ancient Atlantean
+life, successive periods of human evolution have followed one another
+which have been called in this work the ancient Indian, the ancient
+Persian, the Egypto-Chaldean, and the Greco-Roman. The fifth period is
+that in which humanity finds itself to-day,--it is the present time. This
+period gradually took its rise in the eleventh, twelfth, and thirteen
+centuries A.D., after a period of preparation commencing in the fourth and
+fifth centuries. The Greco-Roman period preceding it began about the
+eighth century B.C. When one-third of this period had elapsed, the
+Christ-event took place.
+
+During the transition from the Egypto-Chaldean to the Greco-Roman period,
+the attitude of the human mind and, indeed, all human faculties, underwent
+a change. In the first of these two periods what we now know as logical
+thinking, as a mere intellectual concept of the world, was still wanting.
+The knowledge which a man now acquires through his intelligence, he then
+gained in a manner suited to that time,--directly through an inner, in a
+certain sense, clairvoyant cognition. He perceived the things around him,
+and while perceiving them there arose within his soul the percept, the
+image that was needed. Whenever knowledge is gained in this way, not only
+pictures of the physical sense-world come to light, but from the depths of
+consciousness a certain knowledge of facts and beings arises which are not
+of the physical world. This was a remnant of the ancient dim clairvoyance,
+once the common property of the whole of humanity.
+
+During the Greco-Roman period an ever-increasing number of individuals
+appeared without these capacities. Intelligent reflection concerning
+things took their place. Mankind was more and more shut off from the
+immediate perception of the psycho-spiritual world, and was more and more
+restricted to forming a picture of it through intelligence and feeling.
+This condition lasted more or less during the whole of the fourth division
+of the post-Atlantean period. Only those individuals who had preserved the
+old mental state as an inheritance could still become directly conscious
+of the spiritual world. But these were stragglers from an earlier time.
+Their manner of gaining knowledge was no longer suitable for later
+conditions. For, as a consequence of the laws of evolution, old faculties
+of the soul lose something of their former significance when new faculties
+appear. Human life then adapts itself to these new faculties, and can no
+longer use the old ones properly.
+
+There were individuals, however, who began in full consciousness to add to
+the powers of intelligence and feeling already gained, the development of
+other and higher powers, which made it possible for them once more to
+penetrate into the psycho-spiritual world. To this end they were obliged
+to set to work in a different way from that in which the pupils of the old
+Initiates had been trained. The latter had not been obliged to take into
+account those faculties of the soul which were developed only in the
+fourth period. The method of occult training which has been described in
+this work as that of the present age, began in its first rudiments in the
+fourth period. But it was then only in its beginning, it could not attain
+real maturity until the fifth period (from the twelfth and thirteenth
+centuries onward). Those who sought to rise into supersensible worlds in
+this manner could learn something of the higher regions of existence
+through the exercise of their own imagination, inspiration, and intuition.
+Those who went no further than the development of the faculties of reason
+and feeling could learn only through tradition what had been known to
+ancient clairvoyance. This was handed on, either by word of mouth or in
+writing, from generation to generation.
+
+Neither could those born later know anything of the real nature of the
+Christ-event save by such traditions, if they did not rise to the level of
+the supersensible worlds. Certainly there were such Initiates who still
+possessed the natural faculties of supersensible perception and yet who,
+through their development, had ascended into the higher worlds, in spite
+of their disregard of the new powers of intelligence and feeling. Through
+them a transition was effected from the old method of Initiation to the
+new. Such persons lived in later times as well. The essential
+characteristic of the fourth period is that, by the exclusion of the soul
+from direct communion with the psycho-spiritual world, the human faculties
+of intelligence and feeling were thereby strengthened and invigorated. The
+souls whose powers of intelligence and feeling had at that time developed
+to a great extent as the result of former incarnations, carried over with
+them the fruits of this development into their incarnations during the
+fifth period. As a compensation for this exclusion from the higher worlds,
+mighty traditions of Ancient Wisdom then existed, especially those of the
+Christ-event, which by the power of their content gave men confident
+knowledge of the higher worlds.
+
+But there were still certain human beings existing who had evolved the
+higher powers of cognition in addition to the faculties of reason and
+feeling. It devolved upon them to learn the facts of the higher worlds,
+and especially of the Mystery of the Christ-event, by direct supersensible
+perception. From these individuals there always flowed into the souls of
+other men as much as was intelligible and good for them.
+
+The first spreading of Christianity was to take place just at a time when
+the capacities for supersensible cognition were undeveloped in a great
+part of humanity. And this is why tradition at that time possessed such
+mighty power. The strongest possible force was necessary to lead mankind
+to a faith in a supersensible world which they themselves could not
+perceive. How Christianity worked during that period has been shown in
+previous pages. There were always those, however, who were able to rise
+into higher worlds through imagination, inspiration, and intuition. These
+men were the post-Christian successors of the old Initiates, the teachers
+and members of the Mysteries. Their task was to recognize again, through
+their own faculties, what man had been able to perceive through ancient
+clairvoyance, and through the methods of ascent into higher worlds taught
+in the old Initiations; and in addition to this, to acquire the knowledge
+of the real nature of the Christ-event.
+
+Thus there arose, among these "New Initiates," a knowledge embracing
+everything contained in the old form of Initiation; but the central point
+of this teaching was the higher knowledge concerning the Mysteries of the
+coming of the Christ. Such teaching could only filter through into the
+general life of the world in scanty measure while the human souls of the
+fourth period were further developing the faculties of intellect and
+feeling; therefore, while this lasted, the doctrine was in truth secret.
+Then began the dawn of the new period designated as the fifth. Its
+essential characteristic lay in the progress made in the evolution of the
+intellectual faculties, which were then developed to a very high degree,
+and will unfold still further in the future. This process has been slowly
+going on from the twelfth and thirteenth centuries, becoming ever more
+rapid from the sixteenth century up to the present time.
+
+Under these influences the evolution of the fifth period became an
+ever-increasing endeavour to foster the powers of intellect, while, on the
+contrary, the knowledge by faith of former times, and traditional wisdom,
+gradually lost its hold over the human soul. On the other hand, however,
+from the twelfth and thirteenth centuries on, there developed that which
+may be called an ever increasing flow of cognition born of modern
+clairvoyant consciousness. This "hidden knowledge" flows even though at
+first quite imperceptibly, into the human concepts of that period. It is
+only natural that even up to the present time the purely intellectual
+forces should have maintained an antagonistic attitude toward this
+knowledge. But that which must come to pass will do so in spite of all
+temporary antagonism. That "hidden knowledge" which is taking possession
+of humanity more and more may be called symbolically, the "wisdom of the
+Holy Grail."
+
+For he who learns to understand this symbol in its deeper meaning, as it
+is told in story and legend, will find that it symbolizes the nature of
+what has been called above, the knowledge of the new Initiation, with the
+Christ Mystery as its central point. Modern Initiates may therefore be
+called "the Initiates of the Grail." The preliminary stages of the path to
+the supersensible worlds described in this book, leads to the "Wisdom of
+the Grail." It is a peculiarity of this wisdom that its facts can be
+investigated only when the necessary means, as described in this book,
+have been acquired. Once investigated, however, these facts can be
+understood by means of those very soul-forces which are the result of the
+evolution of the fifth period. Indeed, it will become more and more
+evident that to an ever increasing extent those forces find satisfaction
+through this knowledge. We are now living at a time in which this
+knowledge must be absorbed by human consciousness in general to a much
+fuller extent than was formerly the case. And it is from this point of
+view that the teachings contained in this Christ-event will grow ever more
+powerful in proportion as human evolution assimilates the Wisdom of the
+Grail. The inner side of the development of Christianity will more and
+more keep pace with the exoteric side. That which may be learned through
+imagination, inspiration and intuition, concerning the higher worlds, in
+connection with the Christ Mystery, will penetrate ever more and more
+human thinking, feeling, and willing. The "hidden wisdom of the Grail"
+will be revealed, and as an inner force will more and more permeate the
+manifestations of human life.
+
+Through the whole of the fifth period, knowledge concerning the
+supersensible world will flow into human consciousness; and when the sixth
+period begins, humanity will be able to regain on a higher level that
+clairvoyance which it possessed at an earlier epoch in a dim and
+indistinct manner. Yet the new acquisition will take a form quite
+different from the old. What the soul knew of higher worlds in ancient
+times, was not permeated by its own forces of intellect and feeling. Its
+knowledge was instinctive. In the future it will not only have instincts,
+but it will _understand_ them, and feel them to be the essence of its own
+nature. When the soul learns a fact concerning some other being or thing,
+its intellect will find this fact verified through its own nature. Or when
+some fact regarding an ethical law or human conduct presents itself, the
+soul will say to itself: "My feeling is only justified when I carry out
+what is implied in this knowledge." Such a condition of soul will have to
+be developed by a large part of humanity in the sixth period.
+
+In a certain manner, that which human evolution accomplished during the
+third period--the Egypto-Chaldean--is repeated in the fifth. At that time
+the soul could still perceive certain facts of the supersensible worlds,
+but this perception was disappearing. For the intellectual faculties were
+at that time beginning to develop and it was their mission to at first
+exclude man from the higher worlds. In the fifth period supersensible
+facts which in the third period were perceived in hazy clairvoyance, are
+again becoming manifest; but they are now interpenetrated by the
+intellectual and emotional life of the individual man. They are also
+imbued with what may be imparted to the soul by a knowledge of the Christ
+Mystery; therefore they assume a form totally different from that which
+they had previously.
+
+Whereas in ancient times impressions from the higher worlds were felt as
+forces acting from out a spiritual world to which man did not properly
+belong, through development in later times these impressions are felt as
+those of a world into which man is growing, of which he more and more
+forms a part. Let no one suppose that a repetition of the Egypto-Chaldean
+civilization can take place in such a way that the soul would merely
+regain what then existed, and which has been handed on from that time. The
+Christ-impulse, rightly understood, impels the human soul which has
+experienced it, to feel and conduct itself as a member of a spiritual
+world, now recognizing it as a world to which it belongs, outside of which
+it previously existed.
+
+In the same way that the third reappears in the fifth period, in order to
+become penetrated with those new qualities which the human soul gained
+during the fourth, so similarly the second period will revive within the
+sixth and the first, the ancient Indian, during the seventh. All the
+marvelous wisdom of ancient India which the great teachers of that day
+were able to proclaim, will reappear in the seventh period, as living
+truth in human souls.
+
+Now the changes in the earthly environment of man take place in a manner
+which bears a certain relationship to his own evolution. When the seventh
+period has run its course, the earth will experience an upheaval which may
+be compared with the one which separated Atlantean from post-Atlantean
+times. And the transformed earth will again continue its evolution in
+seven divisions of time. The human souls which will then incarnate will
+experience, on a more exalted level, the kinship with the higher worlds
+which was possessed by the Atlanteans at a lower stage. But only those
+individuals will be able to cope with the new conditions of the earth who
+have built into their souls the qualities made possible by the influences
+of the Greco-Roman age, and of the periods following it,--the fifth, sixth,
+and seventh of the post-Atlantean evolution.
+
+The inner nature of such souls will correspond to that which the earth has
+become by that time. All other souls must then remain behind, although up
+to that point they had been able to choose whether or not they would
+create for themselves the conditions necessary to advance with the others.
+Those souls alone will be ripe for the conditions arising after the next
+great catastrophe, who at the point of transition from the fifth to the
+sixth post-Atlantean period have attained the capacity for penetrating
+supersensible cognition with the forces of intelligence and feeling. The
+fifth and sixth are in a way the decisive periods. Those souls which have
+attained the goal of the sixth period will continue to develop accordingly
+in the seventh; but the others will, under the altered conditions of their
+surroundings, find but little opportunity to proceed with their neglected
+task. Only in a distant future will conditions again appear which will
+permit of this being done.
+
+Thus evolution proceeds from period to period. Clairvoyance observes not
+only those changes in the future in which the earth alone takes part, but
+those also which take place in conjunction with the heavenly bodies in its
+environment. A time will come in which the terrestrial and human evolution
+will be advanced so far that those forces and beings which were compelled
+to detach themselves from the earth during the Lemurian period, so as to
+afford to earth-beings the possibility of further progress, will be able
+once more to unite with the earth. Then the moon will again be united with
+the earth. This will happen because a sufficiently large number of human
+souls will then possess the inner powers which will enable them to render
+the Moon forces fruitful for further development. And this will occur at a
+time when, side by side with the high development of a certain number of
+human souls, another development, that of those who have chosen the path
+of evil, will parallel it. These straggler-souls will have accumulated in
+their Karma so much sin, ugliness and evil, that at first they will form a
+separate community, a perverse and erring section of humanity, keenly
+opposing what we understand as "good." The "good" humanity will acquire
+little by little the power of using the Moon forces, and will thereby so
+transform the evil section as to enable it to keep pace with the advance
+of evolution as a separate earth kingdom. Through these labours of the
+good part of humanity, the earth, then reunited with the moon, will be
+able, after a certain period of development, to again unite with the sun
+and also with the other planets.
+
+After an intermediate state, which will be a sojourn in a higher world,
+the earth will be transformed into the Jupiter condition. That which we
+now call the mineral kingdom will not exist on Jupiter; the forces of this
+mineral kingdom will be transformed into plant forces and the plant
+kingdom, which will have quite a new form compared with its present one,
+will appear in the Jupiter state as the lowest of the kingdoms, while
+above it, we find the animal kingdom, likewise transformed. Next comes a
+human kingdom--the descendants of the evil earth humanity. And then will
+appear the descendants of the good earth humanity, as a human kingdom on a
+higher level. A great part of the work of this last human kingdom consists
+in ennobling the souls which have sunk into the evil community, so that
+they may still gain admittance into the true human kingdom.
+
+The Venus condition will be of such a nature that the plant kingdom will
+have disappeared also; the lowest kingdom will be the animal kingdom once
+more transformed, and above that there will be three successive human
+kingdoms of different degrees of perfection. The earth will remain united
+with the sun during the Venus period; while during that of Jupiter it will
+have happened that, at a certain point, the sun separates from Jupiter,
+the latter receiving its influence from outside. Then there is again a
+union between the sun and Jupiter, the transformation gradually passing
+into the Venus state. During that state another planet detaches itself
+from Venus, containing all kinds of beings which have opposed evolution,
+an "irredeemable moon," as it were, following a path of evolution which is
+of a character impossible to describe, because it is too unlike anything
+which man can experience on earth. But evolved humanity will pass on in a
+fully spiritualized state of existence to the Vulcan evolution, a
+description of which lies beyond the scope of this work.
+
+We see that from the fruits of the "Wisdom of the Grail" springs the
+highest ideal of human evolution conceivable for man: spiritualization
+attained by him through his own efforts. For in the end this
+spiritualization appears as a product of the harmony which he wrought out
+in the fifth and sixth periods of the present evolution, between the
+faculties of reason and emotion which he had then attained and cognition
+of supersensible worlds. That which he thus achieves within his soul will
+finally become in itself the outer world. The human spirit rises to the
+mighty impressions of its outer world and at first divines, later
+recognizes spiritual beings behind these impressions; the human heart
+senses the unspeakable exaltedness of the Spirit. Man can, however, also
+recognize that his inner experiences of intellect, feeling and character
+are but the germs of a nascent spirit world.
+
+He who thinks that human liberty is not compatible with a foreknowledge
+and predestination of future conditions, ought to consider that man's
+freedom of action in the future depends just as little on the arrangement
+of predestined things as does his liberty of action with regard to
+inhabiting a house a year hence, on the plans for which he is now
+settling. He will be as free as his innermost being will permit, within
+the house he has built; and he will be as free on Jupiter and on Venus as
+his inner life permits, even under the conditions which will arise there.
+Freedom will not depend on what has been predetermined by antecedent
+conditions, but on what the soul has made out of itself.
+
+                  -------------------------------------
+
+In the earth condition is contained that which has developed within the
+preceding Saturn, Sun and Moon states. Earth-man finds "wisdom" in the
+processes going on around him. This wisdom is there as the fruit of what
+has happened in the past. The Earth is the descendant of the "old Moon";
+and the latter developed with all that belonged to it, into the "Cosmos of
+Wisdom." The Earth is now at the commencement of an evolution, which will
+introduce a new force into this wisdom. It will cause man to feel himself
+an independent member of a spiritual world. This will come to pass because
+his ego will have been formed within him during the Earth period by the
+Lords of Form, as was his physical body on Saturn by the Lords of Will,
+his vital body on the Sun by the Lords of Wisdom, and his astral body on
+the Moon by the Lords of Motion.
+
+By means of the co-operation of the Lords of Will, Wisdom and Motion, that
+which manifests as wisdom is brought forth. Through the labours of these
+three classes of spirits, the beings and processes of earth can harmonize
+in wisdom with the other beings of their world. It is the Lords of Form
+who bestowed on man his independent ego. In the future this ego will
+harmonize with the beings of Earth, Jupiter, Venus, and of Vulcan, by
+means of the force added to the existing wisdom during the Earth period.
+It is the force of love. This force must begin to arise within
+earth-humanity and the Cosmos of Wisdom develop into a _Cosmos of Love_.
+Everything which the ego is able to unfold within itself must give birth
+to love. The all-embracing archetype of love is set forth in the
+revelation of that lofty Sun-spirit indicated in the description of the
+Christ Mystery. Through Him the germ of love is planted in the innermost
+core of the human being; and from this starting-point it must flow through
+the whole of evolution. Just as the wisdom previously formed manifests in
+the forces of the earthly sense-world, in the "elementary forces" of
+to-day, so love itself will manifest in the future, in all phenomena, as
+the new "elementary force."
+
+The secret of all future development is a recognition that everything
+achieved by man from a right comprehension of evolution is a sowing of
+seed which must ripen into love. And the greater the amount of love-force,
+so much the greater will be the creative force available for the future.
+In that which will grow from love, will lie the mighty forces leading to
+that culminating point of spiritualization described above. The greater
+the amount of spiritual knowledge that flows into human and terrestrial
+evolution, so much more living and fruitful seed will be stored up for the
+future. Spiritual knowledge is transmuted _through its own nature_ into
+love. The whole process which has been described, beginning with the
+Greco-Roman period and extending throughout the present time, shows how
+this transformation, for which the beginning has now been made for future
+times, is to take place and to what end. That which has been prepared as
+wisdom on Saturn, Sun and Moon, is active in the physical, etheric and
+astral bodies of man; it shows itself there as the "Wisdom of the World",
+but within the "ego" it becomes intensified. The wisdom of the outer world
+becomes inner wisdom in man from the Earth period onward and when it is
+concentrated in him, it becomes the germ of love. Wisdom is the necessary
+preliminary condition for love; love is the fruit of wisdom, reborn in the
+ego.
+
+
+
+
+
+CHAPTER VII. DETAILS FROM THE DOMAIN OF OCCULT SCIENCE MAN'S ETHERIC BODY
+
+
+When the higher principles of man are observed with clairvoyant vision,
+the mode of perception is never precisely the same as that which comes
+from the outer senses. If we touch an object, and experience a sensation
+of warmth, we must distinguish between that which comes from the object,
+that which, as it were, streams out from it, and our own psychic
+experience. The inner psychic experience of perceiving warmth is something
+distinct from the heat which streams from the object. Now let us imagine
+this psychic experience quite by itself without the outer object. Let us
+call up the experience of a sensation of heat in our soul, without the
+presence of any external physical object to cause it. If such a sensation
+simply existed _without_ cause, it would be mere fancy. The student of
+occult science experiences such inner perceptions without any physical
+cause. But at a certain stage of development they present themselves in
+such a manner that he knows (it has been shown that by the very nature of
+the experience he can know) that the inner perception is not fancy, but is
+caused by a psycho-spiritual being belonging to a supersensible world,
+just as the ordinary sensation of heat, for example, is caused by an
+external physical-sense object.
+
+It is the same with the perception of colour in the supersensible world.
+Here we must distinguish between the colour associated with the outer
+object, and the inner colour-sensation in the soul. Let us call up the
+soul's inner sensation when it perceives a _red_ object in the physical,
+outer world of the senses. Let us imagine that we retain a very vivid
+recollection of the impression, but that we are looking away from the
+object. Let us imagine what we still retain as a memory-picture of the
+colour, to be an inner experience. We shall then distinguish between that
+which is an inner experience of the colour, and the external colour
+itself. These inner experiences differ entirely in their content from
+impressions of the outer senses. They bear much more the impress of what
+is felt as joy and sorrow than that of normal physical sensation. Now let
+us imagine an inner experience of this kind arising in the soul, without
+any suggestion from an outer sense object. A clairvoyant may have an
+experience of this kind, and may know too, in that case, that it is no
+fancy, but the expression of a psycho-spiritual being. Now if this
+psycho-spiritual being excites the same impression as does a red object of
+the physical-sense world, then that being is red. There will, however,
+always be the external impression first, and then the inner experience of
+colour, in the case of the physical-sense object; in that of the genuine
+clairvoyance of a man of to-day, it _must_ be the contrary,--first the
+inner experience, shadowy, like a mere recollection of colour, and then a
+picture, growing more and more vivid. The less heed we pay to this
+necessary sequence of events the less we are able to distinguish between
+actual, spiritual perception and the delusions of fancy (illusion,
+hallucination, etc.).
+
+The vividness of the picture in a psycho-spiritual perception of this
+kind, whether it remains quite shadowy, like a dim concept, or whether it
+impresses us as intensively as an outer object, depends altogether upon
+the clairvoyant's stage of development. Now, the general impression
+obtained by the clairvoyant of the etheric body, may be thus described.
+When the clairvoyant has strengthened his will power to such a degree
+that, in spite of the fact that an individual stands before him in a
+physical body, he can abstract his attention from what the physical eye
+sees,--he is then able to see clairvoyantly into the space occupied by the
+man's physical body. Of course, a great increase of will power is
+necessary, in order to withdraw the attention not only from something in
+the mind, but from something standing before one, in such a way that the
+physical impression is quite extinguished. But this increase of will is
+possible, and is brought about by exercises for the attainment of
+supersensible cognition. The clairvoyant can then first have a general
+impression of the etheric body. Within his soul there arises the same
+inner sensation which he has, let us say, at the sight of a peach blossom;
+then this becomes vivid, so that he is able to say that the etheric body
+has the colour of peach blossoms. He next perceives the separate organs
+and currents of the etheric body. A further description of the etheric
+body may be given by relating the psychic experiences which correspond to
+sensations of heat or of sound-impressions, etc., for this etheric body is
+not merely a colour phenomenon. The astral body and the other principles
+of the human being, may also be described in like manner. He who takes
+this into consideration will understand just how descriptions should be
+taken which are given by occult science.
+
+The Astral World
+
+As long as we observe the physical world only, the earth, as man's
+dwelling place, appears like a separate cosmic body. But when
+supersensible cognition rises to higher spheres, this separation ceases.
+Thus one can say that the imagination, when beholding the earth, at the
+same time also perceives the Moon condition as it has developed up to the
+present time.
+
+Now that world which is entered in this way is one to which not only the
+supersensible part of the Earth belongs, but is one in which also other
+cosmic bodies are imbedded, which in a physical sense are entirely
+separate from the earth. Therefore, the observer of supersensible worlds
+thus beholds not only the supersensible part of the earth, but also the
+supersensible part of other cosmic beings. If one should be impelled to
+ask why clairvoyants do not describe the appearance of Mars, etc., he
+should bear in mind that it is primarily a question of observing
+supersensible conditions of other planetary bodies, whereas the questioner
+is thinking of physical sense conditions. Therefore in this work it was
+possible to speak of certain relations of the earth's evolution to the
+simultaneous evolution on Saturn, Jupiter, Mars, etc. Now when the human
+astral body has been drawn away by sleep, it belongs not only to the
+earth, but to worlds of which still other regions of the universe (stellar
+worlds) are a part. Indeed, these worlds extend their influence to man's
+astral body even when he is awake. For this reason the name "astral body"
+appears to be justified.
+
+Of Man's Life After Death
+
+Mention has been made, in the course of this book, of the time during
+which the astral body still remains joined to the etheric body of man
+after death. During this time there exists a slowly paleing recollection
+of the whole earth life just ended. The duration of this time varies in
+different individuals. It depends upon the strength with which the astral
+body clings to the etheric body, on the power which the former has over
+the latter. Supersensible cognition can gain an idea of this power by
+observing a person who, judging from his degree of fatigue, must of
+necessity fall asleep, but, by sheer inner force, keeps awake. It then
+appears that different people can keep awake for different lengths of time
+without being overpowered by sleep. The memory of the past life, in other
+words the connection with the etheric body, lasts about as long after
+death as the length of time a man can keep awake when, in the most extreme
+case, he is compelled to.
+
+                  -------------------------------------
+
+When the etheric body is detached from the individual after death,
+something of it nevertheless remains for man's whole subsequent
+development; this may be described as an extract, or the essence of it.
+This extract contains the result of the past life, and is the vehicle of
+all that which, during man's spiritual development between death and a new
+birth, unfolds like a germ for the following life.
+
+                  -------------------------------------
+
+The duration of time between death and a new birth is determined by the
+fact that the ego, as a rule, returns to the physical sense-world only
+when that world has been so transformed that the ego can experience
+something new. During its sojourn in spiritual regions, its dwelling place
+on earth undergoes a change. But this change is connected with the great
+changes in the universe, with changes in the constellation of the earth,
+sun and so forth. These are changes in which certain repetitions take
+place, in connection with new conditions. They find an external expression
+in the fact, for example, that the point in the vault of heaven at which
+the sun rises at the beginning of spring makes a complete circuit in the
+course of about twenty-six thousand years. Hence this vernal point, in the
+course of the period mentioned, moves from one region of the heavens to
+another. In the course of the twelfth part of that time, that is to say,
+in about twenty-one hundred years, conditions on the earth have changed
+sufficiently for the human soul to experience something new upon it since
+its previous incarnation. However, since the experiences of an individual
+vary according to whether he is incarnated as a woman or as a man, there
+are, as a rule, two incarnations within the time stated, one as a man and
+one as a woman. But these things are also dependent upon the nature of the
+forces which man carries with him from his earthly existence through
+death. Therefore all the statements given here are to be taken only in a
+general sense, but can be subject to the greatest variations in special
+cases.
+
+The Course Of Human Life
+
+Man's life, as it manifests itself in the sequence of events between birth
+and death, can be fully understood only by taking into account both the
+physical body with its senses and the changes undergone by man's
+supersensible principles. Occult science views those changes in the
+following manner. Physical birth is seen to be the detachment of the human
+being from its maternal covering. Forces which before birth the embryo
+shared in common with its mother's body, are present independently in the
+child after birth. But in later life supersensible events, similar to
+those of the sense-world at physical birth, become perceptible to
+supersensible observation. That is, the etheric body of the human being up
+to the change of teeth (the sixth or seventh year) is still enveloped in
+an etheric sheath. The etheric sheath falls away at that period, and then
+the "birth" of the etheric body occurs. But man is still surrounded by an
+astral sheath, which falls away between its twelfth and sixteenth year (at
+the time of puberty). This is the "birth" of the astral body; and at a
+still later period the real ego is born.(33)
+
+Now after the birth of the ego, man lives in such a way that he adapts
+himself to the conditions of the world and of life, and occupies himself
+within them, in accordance with the principles active through his ego,--the
+sentient,- the intellectual- and the consciousness-soul. Then there comes
+a time in which the etheric body retraces the process of its development
+from the seventh year onward, in reverse order. At first the astral body
+has so developed itself that it unfolds that which was present within it
+at birth as a germ. After the birth of the ego, this astral body enriches
+itself by experiencing the outer world. Finally, at a definite time, it
+begins to nourish itself spiritually by consuming its own etheric body; it
+actually lives upon the etheric body. The decay of the physical body in
+old age is a consequence of this.
+
+The course of human life therefore falls into three divisions: a time of
+unfoldment for the physical and etheric bodies, then one in which the
+astral body and the ego develop, and lastly that in which the etheric and
+physical bodies are changed back again. But the astral body plays a part
+in all the events that take place between birth and death. Since it is
+really born in a spiritual sense only between the twelfth and sixteenth
+years and must, during man's declining years, draw upon the forces of the
+etheric and physical bodies, that which it is able to perform by its own
+powers will develop more slowly than if it were not within a physical and
+an etheric body. After death, when the physical and etheric bodies have
+fallen away, evolution, during the time of purification, proceeds in such
+a manner that it occupies about one-third of the duration of life between
+birth and death.
+
+The Higher Regions Of The Spiritual World
+
+By imagination, inspiration, and intuition, supersensible cognition
+gradually ascends into those regions of the spiritual world within which
+it can reach the beings who have to do with human and cosmic evolution.
+And thus it also becomes possible to trace human evolution between death
+and a new birth in such a way that it becomes comprehensible. Now there
+are still higher regions of existence, which can only be briefly indicated
+here. When supersensible cognition has risen to intuition, it lives in a
+world of spiritual beings. These too, are evolving. That which concerns
+humanity of the present day extends upward, in a certain sense, as far as
+the world of intuition. True, man receives impulses from yet higher worlds
+in the course of his evolution between death and re-birth. But he does not
+experience these impulses directly; they are brought to him by beings
+belonging to the spiritual world. And if these are considered, everything
+that happens reveals itself to man. But the special conditions of these
+beings, that which they themselves require in order to guide human
+evolution, can only be observed by means of a cognition that transcends
+intuition. We thus have a glimpse of worlds which we must so picture that
+within them the most highly spiritual features of the earth are there
+among the lowest. Logical decisions, for example, count among the highest
+things within the earthly sphere; while the activities of the mineral
+kingdom are among the lowest. Now in those higher spheres, logical
+decisions correspond to about what the mineral activities are on earth.
+Above the domain of intuition, lies the region in which the cosmic plan is
+woven out of spiritual causes.
+
+The Principles Of Man
+
+When it is said that the ego works on the human principles, on the
+physical, etheric, and astral bodies, and transforms them in reverse order
+into Spirit-Self, Life-Spirit, and Spirit-Man, this statement relates to
+the work of the ego on the human being by means of the highest faculties,
+the development of which was begun only under earthly conditions. But this
+transformation is preceded at a lower level by another change, giving rise
+to the sentient-, the intellectual- or rational-, and the
+consciousness-soul. For while, in the course of human evolution, the
+sentient-soul is being formed, changes are taking place in the astral
+body; the growth of the intellectual-soul expresses itself in
+transformations in the etheric body; and that of the consciousness-soul in
+similar transformations in the physical body. Fuller information on this
+subject has been given in this book in the accounts of the evolution of
+the earth. Thus in a certain sense we may say that the sentient-soul
+itself is the result of a transformed astral body, the intellectual- or
+rational-soul of a transformed etheric body, and the consciousness-soul of
+a transformed physical body. But we may also say that these three
+divisions of the soul are parts of the astral body; for example, the
+consciousness-soul is only possible because it is an astral entity
+existing in a physical body suited to it. It lives an astral life within a
+physical body fashioned to be its dwelling place.
+
+The Dream State
+
+A description of the dream state has been given in another chapter of this
+book. On the one hand it is to be regarded as a relic of the old
+picture-consciousness peculiar to man during the Moon evolution, and also
+during a great part of the evolution of the Earth. Evolution goes forward
+in such a way that earlier conditions resolve themselves into later ones.
+And so, in the dream state, there now appears in man a relic of what was
+once his normal condition. But at the same time this condition from
+another aspect is different from the old picture-consciousness. For since
+its development, the ego also has taken part in those activities of the
+astral body which are carried on during sleep in the dream life. Thus
+through the presence of the ego there arises in dreams a transformed
+picture-consciousness. But since the ego does not consciously exercise its
+authority over the astral body during dream life, nothing belonging to the
+sphere of that life can be regarded as being really able to lead to a
+knowledge of higher worlds in an occult sense. Something similar holds
+good with regard to what is often called vision, premonition, or "second
+sight." These arise through silencing the ego and the consequent
+appearance of remnants of the old condition of consciousness. In spiritual
+science these are of no value. What may be observed in them cannot in any
+real sense be regarded as a result of it.
+
+The Attainment Of Supersensible Knowledge
+
+The path to the attainment of knowledge of the higher worlds, which has
+been more fully described in this book, may also be called the "direct
+path of knowledge." In addition to this path there is another, which we
+may designate as the "path of feeling." It would be quite a mistake,
+however, to believe that the former had nothing to do with the development
+of feeling. On the contrary, it leads to the greatest possible deepening
+of the life of feeling. But the "path of feeling" addresses itself
+directly and solely to the feelings, and seeks from this point to rise to
+knowledge. It rests on the fact that when the soul entirely surrenders
+itself to a feeling for a certain length of time, the latter is
+transformed into knowledge, into imaginative perception. When, for
+example, the soul is filled for weeks or months, or even longer, with the
+feeling of humility, the content of the feeling becomes transformed into a
+perception. Now a path leading to supersensible regions may be found by
+devoting oneself to such feelings one by one; but for the man of today,
+bound by the ordinary circumstances of life, this is not easily carried
+out. Solitude, retirement from the life of the present day, is almost
+indispensable. For the impressions of everyday life disturb the soul
+especially at the beginning of development, through absorption in certain
+feelings. On the other hand, the path of knowledge described in this book
+can be pursued in every situation of present-day life.
+
+Observation Of Special Events And Beings In The Spiritual World
+
+The question may be asked whether inner concentration and the other means
+described for the attainment of supersensible cognition permit us to
+observe only in a general way what happens between death and a new birth
+or other spiritual events; or whether they furnish the possibility of
+observing quite definite events and beings, as, for example, any given
+deceased person. To this we must answer that one who has acquired the
+ability to see in the spiritual world by the methods explained, can also
+perceive particular events which occur there; he acquires the power of
+putting himself in communication with individuals living in the spiritual
+world between death and a new birth. It must be observed, however, that in
+an occult sense this ought to take place only after the proper training
+required for supersensible cognition has been undergone. For not until
+then is it possible to distinguish between illusion and reality, in regard
+to certain events and beings. A man who tries to observe particular cases
+without due instruction, may fall a victim to innumerable deceptions. The
+training which leads to the observation in higher worlds of what has been
+described in this book, also leads to the ability to trace the post-mortem
+life of any special individual, and no less does it lead to the
+observation and comprehension of all psycho-spiritual beings who, from the
+hidden worlds, work upon the visible ones. Correct observation of
+individual cases is only possible, however, on the basis of a knowledge of
+the universal great facts of the spiritual world,--facts regarding the
+world and humanity which concern every human being. The desire for the one
+without the other, leads one into error.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 We may also say, it could only live the life of a plant in the
+      physical body.
+
+    2 Explanations such as those given in this book regarding the faculty
+      of memory may very easily be misunderstood. For one who observes
+      external events only would not at first sight notice the difference
+      between what happens in the animal, or even in the plant, when
+      something appears in them resembling memory, and what is here
+      characterized as actual recollection in man. Of course, when an
+      animal has performed an action for a third or fourth time it may
+      perform it in such a way that the outer process gives the impression
+      that memory and the training associated with it are present. Nay, we
+      may even extend our conception of memory or of recollection as far
+      as some naturalists and their disciples, when they point out that
+      the chicken begins to pick up grain as soon as it comes out of the
+      shell; that it even knows the proper movements of head and body for
+      gaining its end. It could not have learned this in the eggshell;
+      hence it must have done so through the thousands and thousands of
+      creatures from which it is descended (so says Hering, for example).
+      We may call the phenomenon before us something resembling memory,
+      but we shall never arrive at a real comprehension of human nature if
+      we do not take into account that every distinctive element which
+      shows itself in the human being as an inner process, as an actual
+      perception of earlier experiences at a later date, is not merely the
+      working of earlier conditions in later ones. In this book it is this
+      perception of what is past that is called memory, not alone the
+      reappearance (even though transformed) of what once existed, in a
+      later form. Were we to use the word memory for the corresponding
+      processes in the vegetable and animal kingdoms, we should be
+      required to use a different word in speaking of man. In the
+      description given here the important thing is not the particular
+      word used, but rather that in attempting to understand human beings
+      this distinction should be recognized. Just as little do the
+      apparently very intelligent actions of animals have any relation to
+      what is _here_ called memory.
+
+    3 The term "Verstandesseele" is sometimes translated by "rational
+      soul." From a certain point of view one might prefer the term
+      "intellectual soul," because it expresses better the activity of the
+      soul than does "rational soul." In the latter one thinks of the
+      knowledge about a perception; in intellectuality, one thinks of the
+      actual possibility of forming this knowledge through inward
+      activity. In German the expression "emotional soul" only coincides
+      as it should with the second member of the soul when the inward
+      activity is kept in view.
+
+    4 No hard and fast line can be drawn between the changes which are
+      accomplished in the astral body through the activity of the ego and
+      those taking place in the etheric body. The one merges into the
+      other. When a man learns something, and thereby gains a certain
+      capacity for judgment, a change takes place in his astral body; but
+      when this judgment changes his natural disposition, so that he
+      habituates himself to _feel_ differently, in consequence of his
+      learning, from what he did before, this means a change in his
+      etheric body. Everything that becomes so much a man's own that he
+      can always recall it, is based on the transformation of the etheric
+      body. That which little by little becomes an abiding possession of
+      the memory has its foundation in the transmission to the etheric
+      body of the work of the astral body.
+
+    5 As a matter of fact, it is always very profitable for any one who is
+      taking up the study of occult science to acquaint himself with the
+      statements of those who regard this science as merely fanciful. Such
+      statements cannot be so easily branded as due to partiality on the
+      part of the observer. Let occultists learn as much as possible from
+      those who regard their efforts as nonsense. They need not be
+      disturbed if in this respect their love is not reciprocated. Occult
+      observation assuredly does not require such things for the
+      verification of its results, nor are these allusions intended as
+      proofs but as illustrations.
+
+    6 In current theosophical literature, the condition of the ego from
+      death to the end of purification is called "Kamaloca."
+
+    7 The assertion that a man's personal talents, if governed purely by
+      the law of "heredity," must show themselves at the beginning of a
+      line of descent, not at its end, might of course easily be
+      misunderstood. It might be said, indeed, that they could not show
+      themselves then, for they must first be developed. But this is no
+      objection; for if we wish to prove that something has been inherited
+      from an ancestor, we must show how that which was there formerly is
+      repeated in a descendant. Now if it were demonstrated that something
+      existed at the beginning of a genealogical line which reappeared in
+      its further course, we might speak of heredity. We cannot do so when
+      something appears at the end of it which was not there before. The
+      reversal of the above proposition is only to show that the belief in
+      heredity is impossible.
+
+    8 In different chapters of this book it has been shown how the world
+      of humanity, and man himself, pass, in their progressive evolution,
+      through conditions which have been named Saturn, Sun, Moon, Earth,
+      Jupiter, Venus, and Vulcan. The relationship has also been indicated
+      in which human evolution stands with regard to the celestial bodies
+      which exist besides the earth and which are called saturn, jupiter,
+      mars, and so on. These latter planets are also passing through their
+      evolution in the natural way. At the present period they have
+      reached such a stage that their physical portions are seen as those
+      bodies which physical astronomy calls saturn, jupiter, mars, and so
+      forth. Now when the saturn of the present day is observed by
+      occultism it is seen to be, in a certain sense, a reincarnation of
+      the old Saturn. It has come into existence because of the presence
+      of certain beings, who before the separation of the sun from the
+      earth were unable, like the others, to leave with the sun. The
+      reason of this was that they had gained so many qualities which are
+      suitable for a saturn existence, that their place could not be where
+      the qualities of the sun were specially unfolded. The present
+      jupiter, however, arose in consequence of the presence of beings
+      possessed of qualities which can only be matured on the future
+      jupiter of the whole evolution. A dwelling place appeared for them
+      on which they can already begin in anticipation of this later
+      evolution.
+
+      In the same way mars is a planetary body on which dwell beings whose
+      lunar evolution was such that further progress on the earth could
+      bring them nothing. Mars is a reincarnation of the old Moon at a
+      higher stage. The present mercury is the dwelling place of beings
+      who are beyond the evolution of the earth; but this is just because
+      they have developed certain qualities in a higher way than is
+      possible on the earth itself. The present venus is a prophetic
+      anticipation of the future Venus condition of a similar kind. It is
+      consequently justifiable to give to the conditions preceding and
+      following the Earth the names of their corresponding representatives
+      in the universe.
+
+    9 Therefore it is perhaps scarcely necessary to remark that what has
+      been described above could never actually happen. A contemporary
+      man, as he is, could not have approached ancient Saturn as a
+      spectator. The account was given merely for the sake of
+      illustration.
+
+   10 In Christian spiritual science they bear the name of "Kyriotetes,"
+      that is, "Dominions."
+
+   11 In Christian esoteric science they are called "Thrones."
+
+   12 The Christian "Dynamis," or "Powers."
+
+   13 The Christian "Exusiai," or "Authorities."
+
+   14 The Christian "Archai," or "Principalities."
+
+   15 The Christian "Archangeloi," or "Archangels."
+
+   16 The Christian "Seraphim."
+
+   17 The Christian "Angeloi," or "Angels."
+
+   18 The Christian "Cherubim."
+
+   19 The gas appears to clairvoyant consciousness through the effect of
+      light which emanates from it. We might therefore speak also of light
+      forms, which are apparent to spiritual vision.
+
+   20 In current theosophical literature they are called "rounds." Yet, if
+      we bear in mind the more graphic description already given, we shall
+      guard against a too schematic concept of such matters.
+
+   21 In the next few pages, Sun and Moon are printed with capital letters
+      when the _old_ evolutions are referred to, but are printed "sun" and
+      "moon" when the Earth period is indicated.--_Translator_.
+
+   22 Further particulars on this subject will be found in my book,
+      _Atlantis and Lemuria_, which deals with man's ancestors.
+
+   23 More detailed information about these Mysteries of antiquity is to
+      be found in my book, "Christianity as Mystical Fact." More
+      particulars will be given in the last chapter of the present work.
+
+   24 What is to be said further on this subject will be given in a later
+      chapter dealing with supersensible knowledge.
+
+   25 All sagas concerning the twilight of the gods, and similar
+      traditions, had their origin in this knowledge of the Mysteries in
+      Europe.
+
+   26 It is a matter of no moment whatever whether the above thoughts are
+      warranted or not by any of the views held by natural science. For
+      the object is to develop such thoughts about the plant and man as
+      may--irrespective of all theories--be gained by means of simple and
+      direct contemplation. Such thoughts are of importance side by side
+      with no less significant theoretical presentments of things in the
+      external world; and here the thoughts are not adduced in order to
+      prove a fact scientifically, but to construct a symbol that shall
+      prove effective, irrespective of whatever objections may be raised
+      by this or that person against its construction.
+
+   27 In my explanations of "How to attain Knowledge of the Higher
+      Worlds," translated under the title of _The Way of Initiation_ and
+      beginning at Chapter II, several other examples of methods of
+      meditation are given, and especially efficacious will be found one
+      which deals with the coming into being and fading away of a plant;
+      also another may be particularly recommended, based on the dormant
+      formative power dwelling in the seed of a plant, and others on the
+      form and structure of crystals, and other substances. But the
+      purpose in this book was only to show in one instance, the nature of
+      meditation.
+
+   28 Special exercises going into greater detail on this subject may be
+      found in my book entitled _The Way of Initiation_.
+
+   29 It must of course be clearly understood that such an appellation as
+      "lotus flower" has no more bearing on the matter than has the
+      expression "wing," if applied to the lobe of a lung.
+
+   30 In my books, entitled "_The Way of Initiation_" and "_Initiation and
+      Its Results_," some of these methods of meditation and exercises for
+      acting upon these different organs are set forth.
+
+   31 The appellation "two-petalled" or "sixteen-petalled," and so on, is
+      used because the organs in question may be likened to flowers having
+      a corresponding number of petals.
+
+   32 Intuition is in everyday life a much-abused word, which is made to
+      stand for a vague and uncertain view of a matter; for some sort of
+      "notion," which, while it may possibly "hit" the truth, can
+      nevertheless give no immediate proof of it. It is needless to say
+      that this kind of intuition is not meant here. Intuition, in this
+      case, stands for knowledge of the highest and most luminous
+      clearness, of the justification of which the possessor is, in the
+      fullest sense, conscious.
+
+   33 The suggestive points of view for the conduct of education resulting
+      from a knowledge of these supersensible facts are presented in my
+      little book, _The Education of Children from the Standpoint of
+      Spiritual Science_, in which will be found fuller details of what
+      can here only be hinted at.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE***
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