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diff --git a/30718-h/30718-h.html b/30718-h/30718-h.html new file mode 100644 index 0000000..eb0fb75 --- /dev/null +++ b/30718-h/30718-h.html @@ -0,0 +1,16105 @@ +<?xml version="1.0" encoding="utf-8"?> +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" lang="en" xml:lang="en"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta http-equiv="Content-Style-Type" content="text/css" /><link rel="schema.DC" href="http://purl.org/dc/elements/1.1/" /><meta name="DC.Creator" content="Rudolf Steiner" /><meta name="DC.Title" content="An Outline of Occult Science" /><meta name="DC.Date" content="December 20, 2009" /><meta name="DC.Language" content="English" /><meta name="DC.Publisher" content="Project Gutenberg" /><meta name="DC.Identifier" content="http://www.gutenberg.org/etext/30718" /><meta name="DC.Rights" content="This text is in the public domain." /><title>The Project Gutenberg EBook of An Outline of Occult Science by Rudolf Steiner</title><style type="text/css">/* +The Gnutenberg Press - default CSS2 stylesheet + +Any generated element will have a class "tei" and a class "tei-elem" +where elem is the element name in TEI. +The order of statements is important !!! 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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 <http://www.pgdp.net/>. + </span> + </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 + 30718-h.html or + 30718-h.zip.</p><p class="tei tei-p" style="margin-bottom: 1.00em">This and all associated files of various formats will be found + in: + + <a href="http://www.gutenberg.org/dirs/3/0/7/1/30718/" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span><span style="font-size: 90%">/dirs/3/0/7/1/30718/</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">Updated editions will replace the previous one — the old + editions will be renamed.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Creating the works from public domain print editions means that + no one owns a United States copyright in these works, so the + Foundation (and you!) can copy and distribute it in the United + States without permission and without paying copyright royalties. + Special rules, set forth in the General Terms of Use part of this + license, apply to copying and distributing Project Gutenberg™ electronic works + to protect the Project Gutenberg™ concept and trademark. 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