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diff --git a/30718.txt b/30718.txt new file mode 100644 index 0000000..19bca7c --- /dev/null +++ b/30718.txt @@ -0,0 +1,10795 @@ +The Project Gutenberg EBook of An Outline of Occult Science by Rudolf +Steiner + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: An Outline of Occult Science + +Author: Rudolf Steiner + +Release Date: December 20, 2009 [Ebook #30718] + +Language: English + +Character set encoding: US-ASCII + + +***START OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE*** + + + + + + An Outline of Occult Science + + By + + Rudolf Steiner, Ph.D. + + Authorized Translation from the Fourth Edition + + (Newly Revised) + + AnthropoSophic Press + + New York + + 1922 + + + + + +CONTENTS + + +Preface to the Fourth Edition. +Author's Remarks To First Edition +Chapter I. The Character of Occult Science +Chapter II. The Nature of Man +Chapter III. Sleep and Death +Chapter IV. The Evolution of the World and Man +Chapter V. Knowledge of the Higher Worlds +Chapter VI. The Present and Future Evolution of the World and of Humanity +Chapter VII. Details from the Domain of Occult Science Man's Etheric Body +Footnotes + + + + + + +PREFACE TO THE FOURTH EDITION. + + +One who undertakes to represent certain results of scientific spiritual +research of the kind recorded in this book, must above all things be +prepared to find that this kind of investigation is at the present time +almost universally regarded as impossible. For things are related in the +following pages about which those who are today esteemed exact thinkers, +assert that they will probably remain altogether indeterminable by human +intelligence. One who knows and can respect the reasons which prompt many +a serious person to assert this impossibility, would fain make the attempt +again and again to show what misunderstandings are really at the bottom of +the belief that it is not given to human knowledge to penetrate into the +superphysical worlds. + +For two things present themselves for consideration. First, no human being +will, on deeper reflection, be able in the long run to shut his eyes to +the fact that his most important questions as to the meaning and +significance of life must remain unanswered, if there be no access to +higher worlds. Theoretically we may delude ourselves concerning this fact +and so get away from it; the depths of our soul-life, however, will not +tolerate such self-delusion. The person who will not listen to what comes +from these depths of the soul will naturally reject any account of +supersensible worlds. There are however people--and their number is not +small--who find it impossible to remain deaf to the demands coming from the +depths of the soul. They must always be knocking at the gates which, in +the opinion of others, bar the way to what is "incomprehensible." + +Secondly, the statements of "exact thinkers" are on no account to be +despised. Where they have to be taken seriously, one who occupies himself +with them will thoroughly feel and appreciate this seriousness. The writer +of this book would not like to be taken for one who lightly disregards the +enormous thought-labour which has been expended in determining the limits +of the human intellect. This thought-labour cannot be put aside with a few +phrases about "academic wisdom" and the like. In many cases it has its +source in true striving after knowledge and in genuine discernment. +Indeed, even more than this must be admitted; reasons have been brought +forward to show that that knowledge which is to-day regarded as scientific +cannot penetrate into supersensible worlds, and these reasons _are in a +certain sense irrefutable_. + +Now it may appear strange to many people that the writer of this book +admits this freely, and yet undertakes to make statements about +supersensible worlds. It seems indeed almost impossible that a person +should admit _in a certain sense_ the reasons why knowledge of +superphysical worlds is unattainable, and should yet speak about those +worlds. + +Yet it is possible to take this attitude, and at the same time to +understand that it impresses others as being inconsistent. It is not given +to every one to enter into the experiences we pass through when we +approach supersensible realms with the human intellect. Then it turns out +that intellectual proofs may certainly be irrefutable, and that +_notwithstanding this_, they need not be decisive with regard to reality. +Instead of all sorts of theoretical explanations, let us now try to make +this comprehensible by a comparison. That comparisons are not in +themselves proofs is readily admitted, but this does not prevent their +often making intelligible what has to be expressed. + +Human understanding, as it works in everyday life and in ordinary science, +is actually so constituted that it cannot penetrate into superphysical +worlds. This may be proven beyond the possibility of denial. But this +proof can have no more value for a certain kind of soul-life than the +proof one would use in showing that man's natural eye cannot, with its +visual faculty, penetrate to the smallest cells of a living being, or to +the constitution of far-off celestial bodies. + +Just as the assertion is true and demonstrable that the ordinary power of +seeing does not penetrate as far as the cells, so also is the other +assertion which maintains that ordinary knowledge cannot penetrate into +supersensible worlds. And yet the proof that the ordinary power of vision +has to stop short of the cells in no way excludes the investigation of +cells. Why should the proof that the ordinary power of cognition has to +stop short of supersensible worlds, decide anything against the +possibility of investigating those worlds? + +One can well sense the feeling which this comparison may evoke in many +people. One can even understand that he who doubts and holds the above +comparison against this labor of thought, does not even faintly sense the +whole seriousness of that mental effort. And yet the present writer is not +only fully convinced of that seriousness, but is of opinion that that work +of thought may be numbered among the noblest achievements of humanity. To +show that the human power of vision cannot perceive the cellular structure +without the help of instruments, would surely be a useless undertaking; +but in exact thinking, to become conscious of the nature of that thought +is a necessary work of the mind. It is only natural that one who devotes +himself to such work, should not notice that reality may refute him. The +preface to this book can be no place for entering into many "refutations" +of former editions, put forth by those who are entirely devoid of +appreciation of that for which it strives, or who direct their unfounded +attacks against the personality of the author; but it must, none the less, +be emphasized that belittling of serious scientific thought in this book +can only be imputed to the author by one who wishes to shut himself off +from the _spirit_ of what is expressed in it. + +Man's power of cognition may be augmented and made more powerful, just as +the eye's power of vision may be augmented. Only the means for +strengthening the capacity of cognition are entirely of a spiritual +nature; they are inner processes, belonging purely to the soul. They +consist of what is described in this book as meditation and concentration +(contemplation). Ordinary soul-life is bound up with the bodily +instrument; the strengthened soul-life liberates itself from it. There are +schools of thought at the present time to which this assertion must appear +quite senseless, to which it must seem based only upon self-delusion. +Those who think in this way will find it easy, from their point of view, +to prove that "all soul-life" is bound up with the nervous system. One who +holds the standpoint from which this book has been written, can thoroughly +understand such proofs. He understands people who say that only +superficiality can assert that there may be some kind of soul-life +independent of the body, and who are quite convinced that in such +experiences of the soul there exists a connection with the life of the +nervous system, which the "dilettantism of occult science" merely fails to +detect. + +Here certain quite comprehensible habits of thought are in such sharp +contradiction to what has been described in this book, that there is as +yet no prospect of coming to an understanding with many people. It is here +that we come to the point where the desire must arise that it should no +longer be a characteristic of our present day culture to at once decry as +fanciful or visionary a method of research which differs from its own. But +on the other hand it is also a fact at the present time that a number of +people can appreciate the supersensible method of research, as it is +presented in this book, people who understand that the meaning of life is +not revealed in general phrases about the soul, self, and so on, but can +only result from really entering into the facts of superphysical research. + +Not from lack of modesty, but with a sense of joyful satisfaction, does +the author of this book feel profoundly the necessity for this fourth +edition after a comparatively short time. The author is not prompted to +this statement by lack of modesty, for he is entirely too conscious of how +little even this new edition approaches that "outline of a supersensuous +world concept" which it is meant to be. The whole book has once more been +revised for the new edition, much supplementary matter has been inserted +at important points, and elucidations have been attempted. But in numerous +passages the author has realized how poor the means of presentation +accessible to him prove to be in comparison with what superphysical +research discovers. Thus it was scarcely possible to do more than point +out the way in which to reach conceptions of the events described in this +book as the Saturn, Sun, and Moon evolutions. An important aspect of this +subject has been briefly remodelled in this edition. But experiences in +relation to such things diverge so widely from all experiences in the +realm of the senses, that their presentation necessitates a continual +striving after expressions which may be, at least in some measure, +adequate. One who is willing to enter into the attempted presentation +which has here been made, will perhaps notice that in the case of many +things which cannot possibly be expressed by mere words, the endeavour has +been made to convey them by the _manner_ of the description. This manner +is, for instance, different in the account of the Saturn evolution from +that used for the Sun evolution, and so on. + +Much complementary and additional matter has been inserted in this edition +in the part dealing with "Perception of the Higher Worlds." The endeavour +has been made to represent in a graphic way the kind of inner +soul-processes by which the power of cognition liberates itself from the +limits which confine it in the world of sense and thereby becomes +qualified for experiencing the supersensible world. The attempt has been +made to show that these experiences, even though gained by entirely inner +ways and methods, still do not have a merely subjective significance for +the particular individual who gains them. The description attempts to show +that _within_ the soul stripped of its individuality and personal +peculiarities, an experience takes place which _every_ human being may +have in the same way, if he will only work at his development from out his +subjective experiences. It is only when "knowledge of supersensible +worlds" is thought of as bearing this character that it may be +differentiated from old experiences of merely subjective mysticism. Of +this mysticism it may be said that it is after all more or less a +subjective concern of the mystic. The scientific spiritual training of the +soul, however, as it is described here, strives for objective experiences, +the truth of which, although recognized in an entirely inner way, may yet, +for that very reason, be found to be universally valid. This again is a +point on which it is very difficult to come to an understanding concerning +many of the habits of thought of our time. + +In conclusion, the author would like to observe that it would be well if +even the sympathetic reader of the book would take its statements exactly +as they stand. At the present time there is a very prevalent tendency to +give this or that spiritual movement an historical name, and to many it is +only such a name that seems to make it valuable. But, it may be asked, +what would the statements in this book gain by being designated +"Rosicrucian," or anything else of the kind? What is of importance is that +in this book a glimpse into supersensible worlds is attempted with the +means which in our present period of evolution are possible and suitable +for the human soul; and that from this point of view the problems of human +destiny and human existence are considered beyond the limits of birth and +death. It is not a question of an endeavor which shall bear this or that +old name, but of a striving after truth. + +On the other hand, expressions have also been used, with hostile +intention, for the conception of the universe presented in this book. +Leaving out of account that those which were intended to strike and +discredit the author most heavily are absurd and objectively untrue, these +expressions are stamped as unworthy by the fact that they disparage a +fully _independent_ search for truth; because the aggressors do not judge +it on its own merits, but try to impose on others, as a judgment of these +investigations, erroneous ideas about their dependence upon this or that +tradition,--ideas which they have invented, or adopted from others without +reason. However necessary these words are in face of the many attacks on +the author, it is yet repugnant to him in this place to enter further into +the matter. + +RUDOLF STEINER +_June, 1913._ + + + + + +AUTHOR'S REMARKS TO FIRST EDITION + + +In placing a book such as this in the hands of the public, the writer must +calmly anticipate every kind of criticism regarding his work which is +likely to arise in the present day. A reader, for instance, whose opinions +are based upon the results of scientific research, after noting certain +statements made here touching these things, may pronounce the following +judgment: "It is astounding that such statements should be possible in our +time. The most elementary conceptions of natural science are distorted in +such a manner as to denote positively inconceivable ignorance of even the +rudiments of science. The author uses such terms, for instance, as 'heat' +in a way that would lead one to infer that he had let the entire wave of +modern thought on the subject of physics sweep past him unperceived. Any +one familiar with the mere elements of this science would show him that +not even the merest dilettante could have made these statements, and they +can only be dismissed as the outcome of rank ignorance." + +This and many a similar verdict might be pronounced, and we can picture +our reader, after the perusal of a page or two, laying the book +aside,--smiling or indignant, according to his temperament,--and reflecting +on the singular growths which a perverse tendency of thought may put forth +in our time. So thinking, he will lay this volume aside, with his +collection of similar freaks of the brain. What, however, would the author +say should such opinions come to his knowledge? Would he not, from his +point of view, also set the critic down as incapable of judgment or, at +least, as one who has not chosen to bring his good will to bear in forming +an intelligent opinion? To this the answer is most emphatically--No! In no +sense whatever does the author feel this, for he can easily conceive of +his critic as being not only a highly intelligent man, but also a trained +scientist, and one whose opinions are the result of conscientious thought. +The author of this book is able to enter into the feelings of such a +person and to understand the reasons which have led him to form these +conclusions. + +Now, in order to comprehend what the author really means, it is necessary +to do here what generally seems to him to be out of place, but for which +there is urgent cause in the case of this book, namely, to introduce +certain personal data. Of course, nothing will be said in this connection +but what bears upon the author's decision to write this book. What is said +in it could not be justified if it bore merely a personal character. A +book of this kind is bound to proffer views to which any person may +attain, and these views must be presented in such a way as to suggest no +shade of the personal element, that is, as far as such a thing is +possible. + +It is therefore not in this sense that the personal note is sounded. It is +only intended to explain how it was possible for the author to understand +the above characterized opinions concerning his presentations, and yet was +able to write this book. + +It is true there is one method which would have made the introduction of +the personal element unnecessary--this would have been to specify in detail +all those particulars which would show that the statements here made are +in agreement with the progress of modern science. This course would, +however, have necessitated the writing of many volumes, and as such a task +is at present out of the question, the writer feels it necessary to state +the personal reasons which he believes justify him in thinking such an +agreement thoroughly possible and satisfactory. Were he not in a position +to make the following explanations, he would most certainly never have +gone so far as to publish such statements as those referring to heat +processes. + +Some thirty years ago the author had the opportunity of studying physics +in its various branches. At that time the central point of interest in the +sphere of heat phenomena was the promulgation of the so-called "Mechanical +Theory of Heat," and it happened that this theory so particularly +engrossed his attention that the historical development of the various +interpretations associated with the names of Julius Robert Mayer, +Helmholtz, Joule, Clausius, and others, formed the subject of his +continuous study. During that period of concentrated work he laid those +foundations which have enabled him to follow all the actual advances since +made with regard to the theory of physical heat, without experiencing any +difficulty in penetrating into what science is achieving in this +department. Had he been obliged to confess himself unable to do this, the +writer would have had good reason for leaving unsaid and unwritten much +that has been brought forward in this book. + +He has made it a matter of conscience, when writing or speaking on occult +science, to deal only with matters on which he could also report, in what +seemed an adequate manner, the views held by modern science. With this, +however, he does not wish in the least to give the impression that this is +always a necessary prerequisite. Any one may feel a call to communicate or +to publish whatever his judgment, his sense of truth, and his feelings may +prompt him to, even if he is ignorant of the attitude taken by +contemporary science in the matter. The writer wishes to indicate merely +that he holds to the pronouncements he has made. For instance, he would +never have written those few sentences on the human glandular system, nor +those regarding man's nervous system, contained in this volume, were he +not in a position to discuss both subjects in the terms used by the modern +scientist, when speaking of the glandular and nervous systems from the +standpoint of science. + +In spite of the fact that it may be said that he who speaks concerning +"heat," as is done here, knows nothing of the elements of modern physics, +yet the author feels himself quite justified, because he believes that he +knows present day research along those lines, and because if it were +unknown to him, he would have left the subject alone. He knows that such +utterances may be ascribed to lack of modesty, but it is necessary to +declare his true motives, lest they should be confounded with others of a +very different nature, a result infinitely worse than a verdict of mere +vanity. + +He who reads this book as a philosopher, may well ask himself, "Has this +author been asleep to present day research in the field of the theory of +cognition? Had he never heard of the existence of a man called Kant?" this +philosopher might ask, "and did he not know that according to this man it +was simply inadmissible, from a philosophic point of view, to put forward +such statements?" and so on, while in conclusion he might remark that +stuff of so uncritical, childish, and unprofessional a nature should not +be tolerated among philosophers, and that any further investigation would +be waste of time. However, here again, for reasons already advanced and at +the risk of being again misinterpreted, the writer would fain introduce +certain personal experiences. + +His studies of Kant date from his sixteenth year, and he really believes +he is now capable of criticizing quite objectively, from the Kantian point +of view, everything that has been put forward in this book. On this +account, too, he might have left this book unwritten were he not fully +aware of what moves a philosopher to pass the verdict of "childishness" +whenever the critical standard of the day is applied. Yet one may actually +know that in the Kantian sense the limits of possible knowledge are here +exceeded: one may know in what way Herbart (who never arrived at an +"arrangement of ideas") would discover his "naive realism." One may even +know the degree to which the modern pragmatism of James and Schiller and +others would find the bounds of "true presentments" transgressed--those +presentments which we are able to make our own, to vindicate, enforce, and +to verify. + +We may know all these things and yet, for this very reason, feel justified +in holding the views here presented. The writer has dealt with the +tendencies of philosophic thought in his works: "The Theory of Cognition +of Goethe's World-Concept"; "Truth and Science"; "Philosophy of Freedom"; +"Goethe's World Concept" and "Views of the World and Life in the +Nineteenth Century." + +Many other criticisms might be suggested. Any one who had read some of the +writer's earlier works: "Views of the World and Life in the Nineteenth +Century," for instance, or a smaller work on _Haeckel and his Opponents_, +might think it incredible that one and the same man could have written +those books as well as the present work and also his already published +"Theosophy." "How," he might ask, "can a man throw himself into the breach +for Haeckel, and then, turn around and discredit every sound theory +concerning monism that is the outcome of Haeckel's researches?" He might +understand the author of this book attacking Haeckel "with fire and +sword"; but it passes the limits of comprehension that, besides defending +him, he should actually have dedicated "Views of the World and Life in the +Nineteenth Century" to him. Haeckel, it might be thought, would have +emphatically declined the dedication had he known that the author was +shortly to produce such stuff as _An Outline of Occult Science_, with all +its unwieldy dualism. + +The writer of this book is of the opinion that one may very well +understand Haeckel without being bound to consider everything else as +nonsense which does not flow directly from Haeckel's own presentments and +premises. The author is further of the opinion that Haeckel cannot be +understood by attacking him with "fire and sword," but by trying to grasp +what he has done for science. Least of all does he hold those opponents of +Haeckel to be in the right, against whom he has in his book, _Haeckel and +his Opponents_, sought to defend the great naturalist; for surely, the +fact of his having gone beyond Haeckel's premises by placing the spiritual +conception of the world side by side with the merely natural one conceived +by Haeckel, need be no reason for assuming that he was of one mind with +the latter's opponents. Any one taking the trouble to look at the matter +in the right light must see that the writer's recent books are in perfect +accord with those of an earlier date. + +But the author can also conceive of a critic who in general and offhand +looks upon the presentations of this book as the out-pourings of a fantasy +run wild or as dreamy thought-pictures. Yet all that can be said in this +respect is contained in the book itself, and it is explicitly shown that +sane and earnest thought not only can but _must_ be the touch-stone of all +the facts presented. Only one who submits what is here advanced to logical +and adequate examination, such as is applied to the facts of natural +science, will be in a position to decide for himself how much reason has +to say in the matter. + +After saying this much about those who may at first be inclined to take +exception to this work, we may perhaps be permitted to address a few words +to those on whose sympathetic attention we can rely. These will find all +broad essentials contained in the first chapter, "Concerning the Nature of +Occult Science." A word, however, must here be added. Although this book +deals with investigations carried beyond the confines of intellect limited +to the world of the senses, yet nothing has been asserted except what can +be grasped by any person possessed of unprejudiced reasoning powers backed +by a healthy sense of truth, and who is at the same time willing to turn +these gifts to the best account; and the writer emphatically wishes it to +be understood that he hopes to appeal to readers who will not be content +with merely accepting on "blind faith" the matters presented, but who will +take the trouble to test them by the light of their own understanding and +by the experiences of their own lives. Above all, he desires _cautious_ +readers, who will allow themselves to be convinced only by what can be +logically justified. The writer is well aware that his work would be worth +nothing were its value to rest on blind belief; it is valuable only in the +degree to which it can be justified by unbiased reason. It is an easy +thing for "blind faith" to confound folly and superstition with truth, and +doubtless many, who have been content to accept the supersensible on mere +faith, will be inclined to think that this book makes too great demands +upon their powers of thought. It is not a question of merely making +certain communications, but rather of presenting them in a manner +consistent with a conscientious view of the corresponding plane of life; +for this is the plane upon which the loftiest matters are often handled +with unscrupulous charlatanism, and where knowledge and superstition come +into such close contact as to be liable to be confused one with the other. + +Any one acquainted with supersensual research will, on reading this book, +be able to see that the author has sought to define the boundary line +sharply between what can be communicated now from the sphere of +supersensible cognition, and that which will be given out, at a later +time, or at least, in a different form. + +RUDOLF STEINER +_December, 1909._ + + + + + +CHAPTER I. THE CHARACTER OF OCCULT SCIENCE + + +At the present time the words "occult science" are apt to arouse the most +varied feelings. Upon some people they work like a magic charm, like the +announcement of something to which they feel attracted by the innermost +powers of their soul; to others there is in the words something repellent, +calling forth contempt, derision, or a compassionate smile. By many, +occult science is looked upon as a lofty goal of human effort, the crown +of all other knowledge and cognition; others, who are devoting themselves +with the greatest earnestness and noble love of truth to that which +appears to them true science, deem occult science mere idle dreaming and +fantasy, in the same category with what is called superstition. To some, +occult science is like a light without which life would be valueless; to +others, it represents a spiritual danger, calculated to lead astray +immature minds and weak souls, while between these two extremes is to be +found every possible intermediate shade of opinion. + +Strange feelings are awakened in one who has attained a certain +impartiality of judgment in regard to occult science, its adherents and +its opponents, when one sees how people, undoubtedly possessed of a +genuine feeling for freedom in many matters, become intolerant when they +meet with this particular line of thought. And an unprejudiced observer +will scarcely fail in this case to admit that what attracts many adherents +of occult science--or occultism--is nothing but the fatal craving for what +is unknown and mysterious, or even vague. And he will also be ready to own +that there is much cogency in the reasons put forward against what is +fantastic and visionary by serious opponents of the cause in question. In +fact, one who studies occult science will do well not to lose sight of the +fact that the impulse toward the mysterious leads many people on a vain +chase after worthless and dangerous will-o'-the-wisps. + +Even though the occult scientist keeps a watchful eye on all errors and +vagaries on the part of adherents of his views, and on all justifiable +antagonism, yet there are reasons which hold him back from the immediate +defence of his own efforts and aspirations. These reasons will become +apparent to any one entering more deeply into occult science. It would +therefore be superfluous to discuss them here. If they were cited before +the threshold of this science had been crossed, they would not suffice to +convince one who, held back by irresistible repugnance, refuses to cross +that threshold. But to one who effects an entry, the reasons will soon +manifest themselves, with unmistakable clearness from within. + +This much, however, implies that the reasons in question point to a +certain attitude as the only right one for an occult scientist. He avoids, +as much as he possibly can, any kind of outer defence or conflict, and +lets the cause speak for itself. He simply puts forward occult science; +and in what it has to say about various matters, he shows how his +knowledge is related to other departments of life and science, what +antagonism it may encounter, and in what way reality stands witness to the +truth of his cognitions. He knows that an attempted vindication would,--not +merely on account of current defective thinking but by virtue of a certain +inner necessity,--lead into the domain of artful persuasion; and he desires +nothing else than to let occult science work its own way quite +independently. + +The first point in occult science is by no means the advancing of +assertions or opinions which are to be proven, but the communication, in a +purely narrative form, of experiences which are to be met with in a world +other than the one that is to be seen with physical eyes and touched with +physical hands. And further, it is an important point that through this +science the methods are described by which man may verify for himself the +truth of such communications. For one who makes a serious study of genuine +occult science will soon find that thereby much becomes changed in the +conceptions and ideas which are formed--and rightly formed--in other spheres +of life. A wholly new conception necessarily arises also about what has +hitherto been called a "proof." We come to see that in certain domains +such a word loses its usual meaning, and that there are other grounds for +insight and understanding than "proofs" of this kind. + +All occult science is born from two thoughts, which may take root in any +human being. To the occult scientist these thoughts express facts which +may be experienced if the right methods for the purpose are used. But to +many people these same thoughts represent highly disputable assertions, +which may arouse fierce contention, even if they are not regarded as +something which may be "proven" impossible. + +These two thoughts are, first, that behind the visible world there is +another, the world invisible, which is hidden from the senses and also +from thought that is fettered by these senses; and secondly, that it is +possible for man to penetrate into that unseen world by developing certain +faculties dormant within him. + +Some will say that there is no such hidden world. The world perceived by +man through his senses is the only one. Its enigmas can be solved out of +itself. Even if man is still very far from being able to answer all the +questions of existence, the time will certainly come when sense-experience +and the science based upon it will be able to give the answers to all such +questions. + +Others say that it cannot be asserted that there is no unseen world behind +the visible one, but that human powers of perception are not able to +penetrate into that world. Those powers have bounds which they cannot +pass. Faith, with its urgent cravings, may take refuge in such a world; +but true science, based on ascertained facts, can have nothing to do with +it. + +A third class looks upon it as a kind of presumption for man to attempt to +penetrate, by his own efforts of cognition, into a domain with regard to +which he should give up all claim to knowledge and be content with faith. +The adherents of this view feel it to be wrong for weak human beings to +wish to force their way into a world which should belong to religious +life. + +It is also alleged that a common knowledge of the facts of the sense-world +is possible for mankind, but that in regard to supersensible things it can +be merely a question of the individual's personal opinion, and that in +these matters there can be no possibility of a certainty universally +recognized. And many other assertions are made on the subject. + +The occult scientist has convinced himself that a consideration of the +visible world propounds enigmas to man which can never be solved out of +the facts of that world itself. Their solution in this way will never be +possible, however far advanced a knowledge of those facts may be. For +visible facts plainly point, through their own inner nature, to the +existence of a hidden world. One who does not see this closes his eyes to +the problems which obviously spring up everywhere out of the facts of the +sense-world. He refuses to recognize certain questions and problems, and +therefore thinks that all questions can be answered through facts within +reach of sense perception. The questions which he is willing to ask are +all capable of being answered by the facts which he is convinced will be +discovered in the course of time. Every genuine occultist admits this. But +why should one, when he asks no questions, expect answers on certain +subjects? The occult scientist says that to him such questioning is +natural, and must be regarded as a wholly justifiable expression of the +human soul. Science is surely not to be confined within limits which +prohibit impartial inquiry. + +The opinion that there are bounds to human knowledge which it is +impossible to pass, compelling man to stop short of the invisible world, +is thus met by the occult scientist: he says that there can exist no doubt +concerning the impossibility of penetrating into the unseen world by means +of the kind of cognition here meant. One who considers it the only kind +can come to no other opinion than that man is not permitted to penetrate +into a possibly existing higher world. But the occult scientist goes on to +say that it is possible to develop a different sort of cognition, and that +this leads into the unseen world. If this kind of cognition is held to be +impossible, we arrive at a point of view from which any mention of an +invisible world appears as sheer nonsense. But to an unbiased judgment +there can be no basis for such an opinion as this, except that its +adherent is a stranger to that other kind of cognition. But how can a +person form an opinion about a subject of which he declares himself +ignorant? Occult science must in this case maintain the principle that +people should speak only of what they know, and should not make assertions +about anything of which they are ignorant. It can only recognize every +man's right to communicate his own experiences, not every man's right to +declare the impossibility of what he does not, or will not, know. The +occult scientist disputes no one's right to ignore the invisible world; +but there can be no real reason why a person should declare himself an +authority, not only on what he may know, but also on things considered +unknowable. + +To those who say that it is presumption to penetrate into unseen regions, +the occult scientist would merely point out that this _can_ be done, and +that it is sinning against the faculties with which man has been endowed +if he allows them to waste instead of developing and using them. + +But he who thinks that views about the unseen world are necessarily wholly +dependent on personal opinion and feeling is denying the common essence of +all human beings. Even though it is true that every one must find light on +these things within himself, it is also a fact that all those, who go far +enough, arrive at the same, not at different conclusions regarding them. +Differences exist only as long as people will not approach the highest +truths by the well-tested path of occult science, but attempt ways of +their own choosing. Genuine occult science will certainly fully admit that +only one who has followed, or at any rate has begun to follow the path of +occult science, is in a position to recognize it as the right one. But all +those who follow that path will recognize its genuineness, and have always +done so. + +The path to occult knowledge will be found, at the fitting moment, by +every human being who discerns in what is visible the presence of +something invisible, or who even but dimly surmises or divines it, and +who, from his consciousness that powers of cognition are capable of +development, is driven to the feeling that what is hidden may be unveiled +to him. One who is drawn to occult science by such experiences of the soul +will find opening up before him, not only the prospect of finding the +answers to certain questions which press upon him, but the further +prospect of overcoming everything which hampers and enfeebles his life. +And in a certain higher sense it implies a weakening of life, in fact a +death of the soul, when a person is compelled to turn away from, or to +deny, the unseen. Indeed, under certain circumstances despair is the +result of a man's losing all hope of having the invisible revealed to him. +This death and despair, in their manifold forms, are at the same time +inner spiritual foes of occult science. They make their appearance when a +person's inner force is dwindling away. In that case, if he is to possess +any vital force it must be supplied to him from without. He perceives the +things, beings, and events which approach his organs of sense, and +analyzes them with his intellect. They afford him pleasure and pain, and +impel him to the actions of which he is capable. For a while he may go on +in this way: but at length he must reach a point at which he inwardly +dies. For that which may thus be extracted for man from the outer world, +becomes exhausted. This is not a statement arising from the personal +experience of one individual, but something resulting from an impartial +survey of the whole of human life. That which secures life from exhaustion +lies in the unseen world, deep at the roots of things. If a person loses +the power of descending into those depths so that he cannot be perpetually +drawing fresh vitality from them, then in the end the outer world of +things also ceases to yield him anything of a vivifying nature. + +It is by no means the case that only the individual and his personal weal +and woe are concerned. Through occult science man gains the conviction +that from a higher standpoint the weal and woe of the individual are +intimately bound up with the weal and woe of the whole world. This is a +means by which man comes to see that he is inflicting an injury on the +entire world and every being within it, if he does not develop his own +powers in the right way. If a man makes his life desolate by losing touch +with the unseen, he not only destroys in his inner self something, the +decay of which may eventually drive him to despair, but through his +weakness he constitutes a hindrance to the evolution of the whole world in +which he lives. + +Now man may delude himself. He may yield to the belief that there is +nothing invisible, and that that which is manifest to his senses and +intellect contains everything which can possibly exist. But such an +illusion is only possible on the surface of consciousness and not in its +depths. Feeling and desire do not yield to this delusive belief. They will +be perpetually craving, in one way or another, for that which is +invisible. And if this is withheld, they drive man to doubt, to +uncertainty about life, or even to despair. Occult science, by making +manifest what is unseen, is calculated to overcome all hopelessness, +uncertainty, and despair,--everything, in short, which weakens life and +makes it unfit for its necessary service in the universe. + +The beneficent effect of occult science is that it not only satisfies +thirst for knowledge but gives strength and stability to life. The source +whence the occult scientist draws his power for work and his confidence in +life is inexhaustible. Any one who has once had recourse to that fount +will always, on revisiting it, go forth with renewed vigour. + +There are people who will not hear anything about occult science, because +they think they discern something unhealthy in what has just been said. +These people are quite right as regards the surface and outer aspect of +life. They do not desire that to be stunted, which life, in its so-called +reality, offers. They see weakness in man's turning away from reality and +seeking his welfare in an unseen world which to them is synonymous with +what is chimerical and visionary. If as occult scientists we do not desire +to fall into morbid dreaming and weakness, we must admit that such +objections are partially justified. For they are founded upon sound +judgment, which leads to a half truth instead of a whole truth merely +because it does not penetrate to the roots of things, but remains on the +surface. If occult science were calculated to weaken life and estrange man +from true reality, such objections would certainly be strong enough to cut +the ground from under the feet of those who follow this spiritual line of +life. But even in regard to such opinions as these, occult science would +not be taking the right course in defending itself in the ordinary sense +of the word. Even in this case it can only speak by means of what it gives +to those who really penetrate into its meaning, that is, by the real force +and vitality which it bestows. It does not weaken life, but strengthens +it, because it equips man not only with the forces of the manifest world +but with those of the invisible world of which the manifest is the effect. +Thus it does not imply an impoverishment, but an enrichment, of life. The +true occult scientist does not stand aloof from the world, but is a lover +of reality, because he does not desire to enjoy the unseen in a remote +dream-world, but finds his happiness in bringing to the world ever fresh +supplies of force from the invisible sources from whence this very world +is derived, and from which it must be continually fructified. + +Some people find many obstacles when they enter upon the path of occult +science. One of these is expressed in the fact, that a person, attempting +to take the first steps, is sometimes discouraged because at the outset he +is introduced to the details of the supersensible world, in order that he +may, with entire patience and devotion, become acquainted with them. A +series of communications is made to him concerning the invisible nature of +man, about certain definite occurrences in the kingdom of which death +opens the portals, and regarding the evolutions of man, the earth, and the +entire solar system. What he expected was to enter the supersensible world +easily, at a bound. Now he is heard to say: "Everything which I am told to +study is food for my mind, but leaves my soul cold. I am seeking the +deepening of my soul-life. I want to find myself within. I am seeking +something that will lift my soul into the sphere of the divine, leading it +to its true home; I do not want information about the human being and +world-processes." People who talk in this way have no idea that by such +feelings they are barring the door to what they are really seeking. For it +is just when, and only when, with a free and open mind, in self-surrender +and patience, they assimilate what they call "merely" food for the +intellect, that they will find that for which their souls are athirst. +That road leads the soul to union with the divine, which brings to the +soul knowledge of the works of the divine. The uplifting of the heart is +the result of learning to know about the creations of the spirit. + +On this account occult science must begin by imparting the information +which throws light on the realms of the spiritual world. So too, in this +book, we shall begin with what can be unveiled concerning unseen worlds +through the methods of occult research. That which is mortal in man, and +that which is immortal, will be described in their connection with the +world, of which he is a member. + +Then will follow a description of the methods by which man is able to +develop those powers of cognition latent within him, which will lead him +into that world. As much will be said about the methods as is at present +possible in a work of this kind. It seems natural to think that these +methods should be dealt with first. For it seems as though the main point +would be to acquaint man with what may bring him, by means of his own +powers, to the desired view of the higher world. Many may say, "Of what +use is it for me that others tell me what they know about higher worlds? I +wish to see them for myself." + +The fact of the matter is that for really fruitful experience of the +mysteries of the unseen world, previous knowledge of certain facts +belonging to that world is absolutely necessary. Why this is so, will be +sufficiently brought out from what follows. + +It is a mistake to think that the truths of occult science which are +imparted by those qualified to communicate them, before mention is made of +the means of penetrating into the spiritual world itself, can be +understood and grasped only by means of the higher vision which results +from developing certain powers latent in man. This is not the case. For +investigating and discovering the mysteries of a supersensible world, that +higher sight is essential. No one is able to discover the facts of the +unseen world without the clairvoyance which is synonymous with that higher +vision. When however, the facts have been discovered and imparted, every +one who applies to them the full range of his ordinary intellect and +unprejudiced powers of judgment, will be able to understand them and to +rise to a high degree of conviction concerning them. One who maintains +that the mysteries are incomprehensible to him, does not do so because he +is not yet clairvoyant, but because he has not yet succeeded in bringing +into activity those powers of cognition which may be possessed by every +one, even without clairvoyance. + +A new method of putting forward these matters consists in so describing +them, after they have been clairvoyantly investigated, that they are quite +accessible to the faculty of judgment. If only people do not shut +themselves off by prejudice, there is no obstacle to arriving at a +conviction, even without higher vision. It is true that many will find +that the new method of presentment, as given in this book, is far from +corresponding to their customary ways of forming an opinion. But any +objection due to this will soon disappear if one takes the trouble to +follow out these customary methods to their final consequences. + +When, by an extended application of ordinary thought, a certain number of +the higher mysteries have been assimilated and found intelligible by any +one, then the right moment has come for the methods of occult research to +be applied to his individual personality:--these will give him access to +the unseen world. + +Nor will any genuine scientist be able to find contradiction, in spirit +and in truth, between his science, which is built upon the facts of the +sense-world, and the way in which occult science carries on its +researches. The scientist uses certain instruments and methods. He +constructs his instruments by working upon what "nature" gives him. Occult +science also uses an instrument, but in this case the instrument is man +himself. And that instrument too must first be prepared for that higher +research. The faculties and powers given to man by nature at the outset +without his co-operation, must be transformed into higher ones. In this +way man is able to make himself into an instrument for the investigation +of the unseen world. + + + + + +CHAPTER II. THE NATURE OF MAN + + +With the consideration of man in the light of occult science, what this +signifies in general, immediately becomes evident. It rests upon the +recognition of something hidden behind that which is revealed to the outer +senses and to the intellect acquired through perception. These senses and +this intellect can apprehend only a part of all that which occult science +unveils as the total human entity, and this part is the _physical body_. +In order to throw light upon its conception of this physical body, occult +science at first directs attention to a phenomenon which confronts all +observers of life like a great riddle,--the phenomenon of death,--and in +connection with it, points to so-called inanimate nature, the mineral +kingdom. We are thus referred to facts, which it devolves on occult +science to explain, and to which an important part of this work must be +devoted. But to begin with, only a few points will be touched upon, by way +of orientation. + +Within manifested nature the physical body, according to occult science, +is that part of man which is of the same nature as the mineral kingdom. On +the other hand, that which distinguishes man from minerals is considered +as not being part of the physical body. From the occult point of view, +what is of supreme importance is the fact that death separates the human +being from that which, during life, is of like nature with the mineral +world. Occult science points to the dead body as that part of man which is +to be found existing in the same way in the mineral kingdom. It lays +strong emphasis upon the fact that in this principle of the human being, +which it looks upon as the physical body, and which death reduces to a +corpse, the same materials and forces are at work as in the mineral realm; +but no less emphasis is laid upon the fact that at death disintegration of +the physical body sets in. Occult science therefore says: "It is true that +the same materials and forces are at work in the physical body as in the +mineral, but during life their activity is placed at the disposal of +something higher. They are left to themselves only when death occurs. Then +they act, as they must in conformity with their own nature, as decomposers +of the physical body." + +Thus a sharp distinction must be drawn between the manifested and the +hidden elements in man. For during life, that which is hidden from view +has to wage perpetual war on the materials and forces of the mineral +world. This indicates the point at which occult science steps in. It has +to characterize that which wages the war alluded to, as a principle which +is hidden from sense-observation. Clairvoyant sight alone can reveal its +workings. How man arrives at awareness of this hidden element, as plainly +as his ordinary eyes see the phenomena of sense, will be described in a +later part of this book. Results of clairvoyant observation will be given +now for the reason already pointed out in the preceding pages, that is, +that communications about the way in which the higher sight is obtained +can only be of value to the student when he has first become acquainted, +in the form of a narrative, with the results of clairvoyant research. For +in this sphere it is quite possible to understand things which one is not +yet able to observe. Indeed, the right path to higher vision starts with +understanding. + +Now, although the hidden something which wages war on the disintegration +of the physical body can be observed only by the higher sight, it is +plainly visible in its effects to the human faculty of judgment which is +limited to the manifested world; and these effects are expressed in the +form or shape in which mineral materials and forces are combined during +life. When death has intervened, the form disappears little by little, and +the physical body becomes part of the rest of the mineral world. But the +clairvoyant is able to observe this hidden something as an independent +member of the human organism, which during life prevents the physical +materials and forces from taking their natural course, which would lead to +the dissolution of the physical body. This independent principle is called +the etheric or vital body. + +If misunderstandings are not to arise at the outset, two things must be +borne in mind in connection with this account of a second principle of +human nature. The word "etheric" is used here in a different sense from +that of modern physics, which designates as "ether" the medium by which +light is transmitted. In occult science the use of the word is limited to +the sense given above. It denotes that which is accessible to higher +sight, and can be known to physical observation only by its effects, that +is, by its power of giving a definite form or shape to the mineral +materials and forces present in the physical body. Again, the use of the +word "body" must not be misunderstood. It is necessary to use the words of +every day language in describing things on a higher plane of existence, +and these terms, when applied to sense-observation, express only what is +physical. The etheric body has, of course, nothing of a bodily nature in +the physical sense, however ethereal we might imagine such a body to be. +As soon as the occultist mentions this etheric or vital body, he reaches +the point at which he is bound to encounter the opposition of many +contemporary opinions. The development of the human mind has been such +that the mention of such a principle of human nature is necessarily looked +upon as unscientific. The materialistic way of thinking has arrived at the +conclusion that there is nothing to be seen in a living body but a +combination of physical substances and forces such as are also found in +the so-called inanimate body of the mineral, the only difference being +that they are more complicated in the living than in the lifeless body. +Yet it is not very long since other views were held, even by official +science. + +It is evident to any one who studies the works of many earnest men of +science, produced during the first half of the nineteenth century, that at +that time many a genuine investigator of nature was conscious of some +factor acting within the living body other than in the lifeless mineral. +It was termed "vital force." It is true this vital force is not +represented as being what has been above characterized as the vital body, +but underlying the conception was a dim idea of the existence of such a +body. Vital force was generally regarded as something which in a living +body was united with physical matter and forces in the same way that the +force of a magnet unites itself with iron. Then came the time when vital +force was banished from the domain of science. Mere physical and chemical +causes were accounted all sufficient. + +At the present moment, however, there is a reaction in this respect in +some scientific quarters. It is sometimes conceded that the hypothesis of +something of the nature of "vital force" is not pure nonsense. Yet even +the scientist who concedes this much is not willing to make common cause +with the occultist with regard to the vital body. As a rule, it serves no +useful purpose to enter upon a discussion of such views from the +standpoint of occult science. It should be much more the concern of the +occultist to recognize that the materialistic way of thinking is a +necessary concomitant phenomenon of the great advance of natural science +in our day. This advance is due to the vast improvements in the +instruments used in sense-observation. And it is in the very nature of man +to bring some of his faculties to a certain degree of perfection at the +expense of others. Exact sense-observation, which has been evolved to such +an important extent by natural science, was bound to leave in the +background the cultivation of those human faculties which lead into the +hidden worlds. But the time has come when this cultivation is once more +necessary; and recognition of the invisible will not be won by combating +opinions which are the logical outcome of a denial of its existence, but +rather by setting the invisible in the right light. Then it will be +recognized by those for whom the "time has come." + +It was necessary to say this much, in order that it may not be imagined +that occult science is ignorant of the standpoint of natural science when +mention is made of an "etheric body," which, in many circles must +necessarily be considered as purely imaginary. + +Thus the etheric body is the second principle of the human being. For the +clairvoyant, it possesses a higher degree of reality than the physical +body. A description of how it is seen by the clairvoyant can be given only +in later parts of this book, when the sense in which such descriptions are +to be taken will become manifest. For the present it will be enough to say +that the etheric body penetrates the physical body in all its parts, and +is to be regarded as a kind of architect of the latter. All the physical +organs are maintained in their form and shape by the currents and +movements of the etheric body. The physical heart is based upon an etheric +heart, the physical brain, upon an etheric brain, and the physical, with +this difference, that in the etheric body the parts flow into one another +in active motion, whereas in the physical body they are separated from +each other. + +Man has this etheric body in common with all plants, just as he has the +physical body in common with minerals. Everything living has its etheric +body. + +The study of occult science proceeds upwards from the etheric body to +another principle of the human being. To aid in the formation of an idea +of this principle, it draws attention to the phenomenon of sleep, just as +in connection with the etheric body attention was drawn to death. All +human work, so far as the manifested world is concerned, is dependent upon +activity during waking life. But that activity is possible only as long as +man is able to recuperate his exhausted forces by sleep. Action and +thought disappear, pain and pleasure fade away during sleep, and on +re-awaking, man's conscious powers ascend from the unconsciousness of +sleep as though from hidden mysterious sources of energy. It is the same +consciousness which sinks down into dim depths on falling asleep and +ascends from them again on re-awaking. + +That which awakens life again out of this state of unconsciousness is, +according to occult science, the third principle of the human being. It is +called the astral body. Just as the physical body cannot keep its form by +means of the mineral substances and forces it contains, but must, in order +to be kept together, be interpenetrated by the etheric body, so is it +impossible for the forces of the etheric body to illuminate themselves +with the light of consciousness. An etheric body left to its own resources +would be in a permanent state of sleep.(1) An etheric body awake, is +illuminated by an astral body. This astral body seems to sense-observation +to disappear when man falls asleep; to clairvoyant observation it is still +present, with the difference that it appears separated from or drawn out +of the etheric body. Sense-observation has nothing to do with the astral +body itself, but only with its effects in the manifested world, and these +cease during sleep. In the same sense in which man possesses his physical +body in common with plants, he resembles animals as regards his astral +body. + +Plants are in a permanent state of sleep. One who does not judge +accurately in these matters may easily make the mistake of attributing to +plants the same kind of consciousness as that of animals and human beings +in the waking state; but this assumption can only be due to an inaccurate +conception of consciousness. In that case it is said that, if an external +stimulus is applied to a plant, it responds by certain movements, as would +an animal. The _sensitiveness_ of some plants is spoken of,--for example, +of those which contract their leaves when certain external things act upon +them. But the characteristic mark of consciousness is not that a being +reacts in a certain way to an impression, but that it experiences +something in its inner nature which adds a new element to mere reaction. +Otherwise we should be able to speak of the consciousness of a piece of +iron when it expands under the influence of heat. Consciousness is present +only when, through the effect of heat, the being feels pain or pleasure +inwardly. + +The fourth principle of being which occult science attributes to man is +one which he does not share in common with the rest of the manifested +world. It is that which differentiates him from his fellow creatures and +makes him the crown of creation. Occult science helps in forming a +conception of this further principle of human nature by pointing out the +existence of an essential difference between the kinds of experience in +waking life. On the one hand, man is constantly subjected to experiences +which must of necessity come and go; on the other, he has experiences with +which this is not the case. This fact comes out with special force if +human experiences are compared with those of animals. An animal +experiences the influences of the outer world with great regularity; under +the influence of heat and cold it becomes conscious of pain or pleasure, +and during certain regularly recurring bodily processes it feels hunger +and thirst. The sum total of man's life is not exhausted by such +experiences; he is able to develop desires and wishes which go beyond +these things. In the case of an animal it would always be possible, on +going far enough into the matter, to ascertain the cause--either within or +without its body--which impelled it to any given act or feeling. This is by +no means the case with man. He may engender wishes and desires for which +no adequate cause exists either inside or outside of his body. A +particular source must be found for everything in this domain; and +according to occult science this source is to be found in the human "I" or +"ego." Therefore the ego will be spoken of as the fourth principle of the +human being. + +Were the astral body left to its own resources, feelings of pleasure and +pain, and sensations of hunger and thirst, would take place within it, but +there would be lacking the consciousness of something lasting in all these +feelings. It is not the permanent as such, which is here designated the +"ego," but rather that which experiences this permanent element. In this +domain, conceptions must be very exactly expressed if misunderstandings +are not to arise. With the becoming aware of something permanent, lasting, +within the changing inner experiences, begins the dawn of "ego +consciousness." + +The sensation of hunger, for instance, cannot give a creature the feeling +of having an ego. Hunger sets in when the recurring causes make themselves +felt in the being concerned, which then devours its food just because +these recurring conditions are present. For the ego-consciousness to +arise, there must not only be these recurring conditions, urging the being +to take food, but there must have been pleasure derived from previous +satisfaction of hunger, and the consciousness of the pleasure must have +remained, so that not only the present experience of hunger but the past +experience of pleasure urges the being to take nourishment. + +Just as the physical body falls into decay if the etheric body does not +keep it together, and as the etheric body sinks into unconsciousness if +not illuminated by the astral body, so the astral body would necessarily +allow the past to be lost in oblivion unless the ego rescued the past by +carrying it over into the present. What death is to the physical body and +sleep to the etheric, the power of forgetting is to the astral body. We +may put this in another way, and say that life is the special +characteristic of the etheric body, consciousness that of the astral body, +and memory that of the ego. + +It is still easier to make the mistake of attributing memory(2) to an +animal than that of attributing consciousness to a plant. It is so natural +to think of memory when a dog recognizes its master, whom perhaps it has +not seen for some time; yet in reality the recognition is not due to +memory at all, but to something quite different. The dog feels a certain +attraction toward its master which proceeds from the personality of the +latter. This gives the dog a sense of pleasure whenever its master is +present, and every time this happens it is a cause of the repetition of +the pleasure. But memory only exists in a being when he not only feels his +present experiences, but retains those of the past. A person might admit +this, and yet fall into the error of thinking the dog has memory. For it +might be said that the dog pines when its master leaves it, and therefore +it retains a remembrance of him. This too is an inaccurate opinion. Living +with its master has made his presence a condition of well-being to the +dog, and it feels his absence much in the same way in which it feels +hunger. One who does not make these distinctions will not arrive at a +clear understanding of the true conditions of life. + +Memory and forgetfulness have for the ego much the same significance that +waking and sleeping have for the astral body. Just as sleep banishes into +nothingness the cares and troubles of the day, so does forgetfulness draw +a veil over the sad experiences of life and efface part of the past. And +just as sleep is necessary for the recuperation of the exhausted vital +forces, so must a man blot out from his memory certain portions of his +past life if he is to face his new experiences freely and without +prejudice. It is out of this very forgetfulness that strength arises for +the perception of new facts. Let us take the case of learning to write. +All the details which a child has to go through in this process are +forgotten. What remains is the ability to write. How would a person ever +be able to write if each time he took up his pen all his experiences in +learning to write rose up before his mind? + +Now there are many different degrees of memory. Its simplest form is +manifest when a person perceives an object and, after turning away from +it, retains its image in his mind. He formed the image while looking at +the object, A process was then carried out between his astral body and his +ego. The astral body lifted into consciousness the outward impression of +the object, but knowledge of the object would last only as long as the +thing itself was present, unless the ego absorbed the knowledge into +itself and made it its own. + +It is at this point that occult science draws the dividing line between +what belongs to the body and what belongs to the soul. It speaks of the +astral body as long as it is a question of the gaining of knowledge from +an object which is present. But what gives knowledge duration is known as +soul. From this it can at once be seen how close is the connection in man +between the astral body and that part of the soul which gives a lasting +quality to knowledge. The two are, to a certain extent, united into one +principle of human nature. Consequently, this unity is often denoted the +astral body. When exact terms are desired, the astral body is called the +_soul-body_, and the soul, in so far as it is united with the latter, is +called the _sentient soul_. + +The ego rises to a higher stage of its being when it centres its activity +on what it has gained for itself out of its knowledge of objective things. +It is by means of this activity that the ego detaches itself more and more +from the objects of perception, in order to work within that which is its +own possession. The part of the soul on which this work devolves is called +the rational- or intellectual-soul.(3) It is the peculiarity of the +sentient and intellectual souls that they work with that which they +receive through sense-impressions of external objects of which they retain +the memory. The soul is then wholly surrendered to something which is +really outside it. Even what it has made its own through memory, it has +actually received from without. But it is able to go beyond all this, and +occult science can most easily give an idea of this by drawing attention +to a simple fact, which, however, is of the greatest importance. It is, +that in the whole range of speech there is but one name which is +distinguished by its very nature from all other names. This is the name +"I." Every other name can be applied by any one to the thing or being to +which it belongs. The word "I," as the designation of a being, has a +meaning only when given to that being by himself. Never can any outside +voice call us by the name of "I." We can apply it only to ourselves. I am +only an "I" to myself; to every one else I am a "you," and every one else +is a "you" to me. This fact is the outward expression of a deeply +significant truth. The real essence of the ego is independent of +everything outside of it, and it is on this account that its name cannot +be applied to it by any one else. This is the reason why those religions +confessions which have consciously maintained their connections with +occult science, speak the word "I" as the "unutterable name of God." For +the fact above mentioned is exactly what is referred to when this +expression is used. Nothing outward has access to that part of the human +soul of which we are now speaking. It is the "hidden sanctuary" of the +soul. Only a being of like nature with the soul can win entrance there. +"The divinity dwelling in man speaks when the soul recognizes itself as an +ego." Just as the sentient and intellectual souls live in the outer world, +so a third soul-principle is immersed in the divine when the soul becomes +conscious of its own nature. + +In this connection a misunderstanding may easily arise; it may seem as +though occult science interpreted the ego to be one with God. But it by no +means says that the ego is God, only that it is of the same nature and +essence as God. Does any one declare the drop of water taken from the +ocean to be the ocean, when he asserts that the drop and the ocean are the +same in essence or substance? If a comparison is needed, we may say, "The +ego is related to God as the drop of water is to the ocean." Man is able +to find a divine element within himself, because his original essence is +derived directly from the Divine. Thus man, through the third principle of +his soul, attains an inner knowledge of himself, just as through his +astral body he gains knowledge of the outer world. For this reason occult +science calls the third soul-principle _the consciousness-soul_, and it +holds that the soul-part of man consists of three principles, the +_sentient-_, _intellectual-_, and _consciousness-souls_, just as the +bodily part has three principles, the _physical_, _etheric_, and _astral +bodies_. + +The real nature of the ego is first revealed in the consciousness-soul. +Through feeling and reason the soul loses itself in other things; but as +the consciousness-soul it lays hold of its own essence. Therefore this ego +can only be perceived through the consciousness-soul by a certain inner +activity. The images of external objects are formed as those objects come +and go, and the images go on working in the intellect by virtue of their +own force. But if the ego is to perceive itself, it cannot merely +_surrender_ itself; it must first, by inner activity, draw up its own +being out of its depths, in order to become conscious of it. A new +activity of the ego begins with this self cognition,--with +self-recollection. Owing to this activity, the perception of the ego in +the consciousness-soul possesses an entirely different meaning for man +from that conveyed by the observation of all that reaches him through the +three bodily principles and the two other soul-principles. The power which +reveals the ego in the consciousness-soul is in fact the same power which +manifests everywhere else in the world; only in the body and the lower +soul-principles it does not come forth directly, but is manifested little +by little in its effects. The lowest manifestation is through the physical +body, thence a gradual ascent is made to that which fills the intellectual +soul. Indeed, we may say that with each ascending step one of the veils +falls away in which the hidden centre is wrapped. In that which fills the +consciousness-soul, this hidden centre emerges unveiled into the temple of +the soul. Yet it shows itself just here to be but a drop from the ocean of +the all-pervading Primordial Essence; and it is here that man first has to +grasp it,--this Primordial Essence. He must recognize it in himself before +he is able to find it in its manifestations. + +That which penetrates into the consciousness-soul like a drop from the +ocean is called by occult science _Spirit_. In this way is the +consciousness-soul united with the spirit, which is the hidden principle +in all manifested things. If man wishes to lay hold of the spirit in all +manifestation, he must do it in the same way in which he lays hold of the +ego in the consciousness-soul. He must extend to the visible world the +activity which has led him to the perception of his ego. By this means he +evolves to yet higher planes of his being. He adds something new to the +principles of his body and soul. The first thing that happens is that he +himself conquers what lies hidden in his lower soul-principles, and this +is effected through the work which the ego carries on within the soul. How +man is engaged in this work becomes evident if we compare a high-minded +idealist with a person who is still given up to low desires and so-called +sensual pleasures. The latter becomes transmuted into the former if he +withdraws from certain lower tendencies and turns to higher ones. He thus +works through his ego upon his soul thereby ennobling and spiritualizing +it. The ego has become the master of that man's soul-life. This may be +carried so far that no desire or wish can take root in the soul unless the +ego permits its entrance. In this way the whole soul becomes a +manifestation of the ego, which previously only the consciousness-soul had +been. All civilized life and all spiritual effort really consist in the +one work, which has for its object to make the ego the master. Every one +now living is engaged in this work whether he wishes it or not, and +whether or not he is conscious of the fact. + +Again, by this work human nature is drawn upward to higher stages of +being. Man develops new principles of his being. These lie hidden from him +behind what is manifest. If man is able by working upon his soul, to make +his ego master of it, so that the latter brings into manifestation what is +hidden, the work may extend yet farther and include the astral body. In +that case the ego takes possession of the astral body by uniting itself +with the hidden wisdom of this astral principle. In occult science the +astral body which is thus conquered and transformed by the ego is called +the _Spirit-Self_. (This is the same as what is known as "_Manas_" in +theosophical literature, a term borrowed from the wisdom of the East.) In +the Spirit-Self a higher principle is added to human nature, one which is +present as though in the germ, and which in the course of the work of the +human being on itself comes forth more and more. + +Man conquers his astral body by pushing through to the hidden forces lying +behind it; a similar thing happens, at a later stage of development, to +the etheric body: but the work on the latter is more arduous, for what is +hidden in the etheric body is enveloped in two veils, but what is hidden +in the astral body in only one.(4) Occult science gives an idea of the +difference in the work on the two bodies by pointing out certain changes +which may take place in man in the course of his development. Let us at +first think of the way in which certain soul-qualities of man develop when +the ego works upon the soul; how pleasures and desires, joys and sorrows, +may change. We have only to look back to our childhood. What gave us +pleasure then, what caused us pain? What have we learned in addition to +what we knew as children? All this is but an expression of the way in +which the ego has gained the mastery over the astral body, for it is this +principle which is the vehicle of pleasure and pain, joy and sorrow. +Compared with these things, how little in the course of time do certain +other human qualities change, for example, the temperament, the deeper +peculiarities of the character, and like qualities. A passionate child +will often retain certain tendencies to sudden anger during its +development in later life. + +This is such a striking fact that there are thinkers who entirely deny the +possibility of changing the fundamental character. They assume that it is +something permanent throughout life, and that it is merely a question of +its being manifested in one way or another. But such an opinion is due to +defective observation. To one who is capable of seeing such things, it is +evident that even the character and temperament of a person may be +transformed under the influence of his ego. It is true that this change is +slow in comparison with the change in the qualities before mentioned. We +may compare the relation to each other of the rates of change in the two +bodies to the movements of the hour-hand and minute-hand of a clock. Now +the forces which bring about a change of character or temperament belong +to the hidden forces of the etheric body. They are of the same nature as +the forces which govern the kingdom of life,--the same, therefore, as the +forces of growth, nutrition, and generation. Further explanations in this +work will throw the right light on these things. + +Thus it is not when man simply gives himself up to pleasure and pain, joy +and sorrow, that the ego is working on the astral body, but when the +peculiarities of these qualities of the soul are changed; and the work is +extended in the same way to the etheric body, when the ego applies its +energies to changing the character or temperament. This change, too, is +one in which every person living is engaged, whether consciously or not. +The most powerful incitement to this kind of change in ordinary life is +that given by religion. If the ego allows the impulses which flow from +religion to work upon it again and again, they become a power within it +which extends to the etheric body and changes it as lesser impulses in +life effect the transformation of the astral body. These lesser impulses, +which come to man through study, reflection, the ennobling of feeling, and +so on, are subject to the manifold changes of existence; but religious +feelings impress a certain stamp of uniformity upon all thinking, feeling, +and willing. They diffuse an equal and single light over the whole life of +the soul. + +Man thinks and feels one thing to-day, another to-morrow, the causes of +which are of many different kinds; but one who, consistently holding to +his religious convictions, has a glimpse of something which persists +through all changes, will relate his thoughts and feelings of to-day, as +well as his experiences of to-morrow, to that fundamental feeling he +possesses. Thus religious belief has the power of permeating the whole of +the soul-life. Its influences increase in strength as time goes on because +they are constantly repeated. Hence they acquire the power of working upon +the etheric body. + +In a similar way the influences of true art work upon man. If,--going +beyond the outer form, colour and tone of a work of art,--he penetrates to +its spiritual foundations with his imagination and feeling, then the +impulses thus received by the ego actually reach the etheric body. When +this thought is followed out to its logical conclusion, the immense +significance of art in all human evolution may be estimated. Only a few +instances are pointed out here of what induces the ego to work upon the +etheric body. There are many similar influences in human life which are +not so apparent at the first glance. But these instances are enough to +show that there is yet another principle of man's nature hidden within +him, which the ego is making more and more manifest. Occult science +denotes this second principle of the spirit the _Life-Spirit_. (It is the +same which in current theosophical literature is called Budhi, a term +borrowed from Eastern wisdom.) The expression "Life-Spirit" is +appropriate, because the same forces are at work within it as are active +in the vital body, with the difference that when they are manifesting in +the latter the ego is not active. When, however, these powers express +themselves as the Life-Spirit, they are interpenetrated by the ego. + +Man's intellectual development, the purification and ennobling of his +feelings and of the manifestations of his will, are the measure of the +degree in which he has transformed the astral body into the Spirit-Self. +His religious experiences, as well as many others, are stamped upon the +etheric body, making it into the Life-Spirit. In the ordinary course of +life this happens more or less unconsciously; so-called initiation, on the +contrary, consists in man's being directed by occult science to the means +through which he may quite consciously take in hand this work on the +Spirit-Self and Life-Spirit. These means will be dealt with in later parts +of this book. In the meantime it is important to show that, besides the +soul and the body, the spirit also is working within man. It will be seen +later how this spirit belongs to the eternal part of man, as contrasted +with the perishable body. + +But the work of the ego on the astral and etheric bodies does not exhaust +its activity, which is also extended to the physical body. A slight effect +of the influence of the ego on the physical body may be seen when certain +experiences cause a person to blush or turn pale. In this case the ego is +actually the occasion of a process in the physical body. Now if through +the activity of the ego in man, changes occur influencing the physical +body, the ego is really united with the hidden forces of the physical +body, that is, with the same forces which bring about its physical +processes. Occult science says that during such activity the ego is +working on the physical body. This expression must not be misunderstood. +It must on no account be supposed that this work is of a grossly material +nature. What appears as gross material in the physical body is merely the +manifested part of it; behind this are the hidden forces of its being, +which are of a spiritual nature. When the ego puts forth its energies in +the manner described, it unites itself, not with the outer material +manifestation of the physical body, but with the invisible forces which +bring that body into being and afterwards cause it to decay. This work of +the ego on the physical body can only very partially become clear to man's +consciousness in ordinary life. It can become fully clear only when, under +the influence of occult science, man consciously takes the work into his +own hands. Then he becomes aware that there is a third spiritual principle +within him. It is that which occult science calls the _Spirit-Man_, as +contrasted with physical man. (In theosophical literature this +"Spirit-Man" is known as Atma.) + +Again, with regard to the Spirit-Man, it is easy to make a mistake. In the +physical body we see man's lowest principle, and on this account find it +hard to realize that the work on that body should be accomplished by the +highest principle of the human entity. But just because the spirit active +within the physical body is hidden under three veils, the highest kind of +human effort is needed in order to make the ego one with that which is the +hidden spiritual energy of the body. + +Occult science, therefore, represents man as a being composed of many +principles. Those of a bodily nature are: + + the physical body, + the etheric or vital body, + the astral body. + +The soul-principles are: + + the sentient-soul, + the intellectual- or rational-soul, + the consciousness-soul. + +It is in the soul that the ego diffuses its light. Of a spiritual nature +are: + + the Spirit-Self, + the Life-Spirit, + the Spirit-Man. + +It follows from what was said above that the sentient-soul and the astral +body are closely united and in a certain sense are one. Similarly, the +consciousness-soul and the Spirit-Self form a whole, for in the +consciousness-soul the spirit shines forth, and thence irradiates with its +light the other principles of the human being. Hence occult science also +speaks of man's organization as follows. The intellectual-soul is simply +called the ego, because it partakes of the nature of the ego, and in a +certain sense is the ego, not yet conscious of its spiritual nature. We +thus have seven divisions of man: + + (1) physical body; + (2) etheric or vital body; + (3) astral body; + (4) Ego; + (5) Spirit-Self; + (6) Life-Spirit; + (7) Spirit-Man. + +Even one accustomed to materialistic habits of thought would not find in +this sevenfold organization of man the "fanciful magic" often attributed +to the number seven, if one would only keep strictly to the meaning of the +above explanations without himself injecting arbitrarily the idea of +something magical into the matter. Occult science speaks of these seven +principles of man in exactly the same way, only from the standpoint of a +higher form of observation of the world, as allusion is commonly made to +the seven colours that make up white light, or to the seven notes of the +scale (the octave being regarded as a repetition of the keynote). As light +appears in seven colours, and sound in seven tones, so is the unity of +man's nature manifested in the seven principles described. No more +superstition attaches to the number seven in the case of occult science +than when associated with the spectrum or with the scale. + +On one occasion when these facts were put forward verbally, the objection +was made that the statement about the number seven does not apply to +colours, since there are others beyond the red and violet rays, invisible +to the eye. But even in this respect the comparison with colours holds +good, for, in fact, the human being expands beyond the physical body on +the one side, and beyond the Spirit-Man on the other; only to the methods +of spiritual observation of which occult science here speaks, are these +extensions of the human being "spiritually invisible," just as the colours +beyond red and violet are physically invisible. This explanation becomes +necessary, because the opinion so easily arises that occult science does +not seriously apply itself to scientific thinking, but treats such matters +unscientifically. However, one who carefully considers the meaning of the +statements made by occult science will find that in reality it is never at +variance with genuine science; neither when it brings forward the facts of +natural science as illustrations, nor when its statements are directly +connected with natural research. + + + + + +CHAPTER III. SLEEP AND DEATH + + +The nature of waking consciousness cannot be fathomed without observing +that condition which man experiences during sleep, and the problem of life +cannot be approached without studying death. Any one failing to perceive +the importance of occult science may distrust the manner in which it +studies sleep and death. Occult science is, however, capable of +appreciating the motives from which such distrust arises. For there is +nothing incomprehensible in the assertion that man exists for an active, +purposeful life, that his acts depend on his devotion thereto, and that +absorption in such conditions as sleep and death can result only from a +taste for idle dreaming, and can lead to nothing else than vain +imaginings. + +The refusal to accept anything of so fantastic a nature may readily be +regarded as the expression of a sound mind, while indulgence in such "idle +dreaming" is accounted morbid, and a pursuit fit only for people in whom +the joy and ardour of life are lacking, and who are incapable of "real +work." It would be wrong to set this assertion aside at once as an +injustice, for it contains a certain grain of truth. It is one quarter +truth, and must be completed by the remaining three quarters belonging to +it. Now if we dispute the one quarter which is right, with one who +recognizes that one quarter quite distinctly but who does not dream of the +other three quarters, we only rouse his suspicions. For it must be indeed +granted absolutely that the study of that which lies hidden in sleep and +death is morbid if it leads to weakness or to estrangement from real life. +No less must we admit that much of that which has always called itself +occult science in the world, and which is even now practised under that +name, bears the impression of what is unhealthy and hostile to life; but +this certainly does not spring from _genuine occult science_. + +The real fact of the matter is this, that just as a man cannot always be +awake, so neither is he sufficiently equipped for the actual conditions of +life, in its entire range, without that which occult science has to offer +him. Life continues during sleep, and the forces which work and labour +during the waking state draw their strength and refreshment from that +which sleep gives them. It is thus with the things under our observation +in the manifested world. The boundaries of the world are wider than the +field of this observation; and what man recognizes in the visible must be +supplemented and fertilized by what he is able to know of the invisible +world. A man who did not continually renew his exhausted forces by sleep, +would bring his life to destruction; and in the same way a view of the +world which is not fertilized by a knowledge of the unseen, must lead to a +feeling of desolation. + +It is similarly so with regard to death. Living creatures fall a prey to +death in order that new life may arise. It is occult science which throws +light on Goethe's beautiful phrase: "Nature invented Death in order to +have much Life." Just as in the ordinary sense there could be no life +without death, so can there be no real knowledge of the visible world +without insight into the invisible. All discernment of the visible must +plunge again and again into the invisible in order to develop. Thus it is +evident that occult science alone makes the life of revealed knowledge +possible. When it emerges in its true form it never enfeebles life, but +strengthens it and ever renews its freshness and health, when, left to its +own resources, it has become weak and diseased. + +When a man sinks into sleep the connection between his principles changes, +as described earlier in this work. The part of the sleeping man which lies +upon his couch comprises the physical and etheric bodies, but not the +astral body and not the ego. It is because the etheric body remains bound +to the physical body in sleep that the life-activities continue. For the +moment the physical body is left to itself, it must of necessity fall into +decay. The things that are extinguished in sleep are ideas, pain, +pleasure, joy, grief, the ability to express conscious will, and similar +facts of existence. But the astral body is the vehicle of all these +things. That the astral body, with all its joy and sorrow, its realm of +thought and will, is annihilated in sleep is an opinion that cannot be +entertained by an unbiased judgment; it exists still, but in another +condition. In order that the human ego and the astral body may not only be +endowed with pleasure and pain and all the other things we have named, but +also have a conscious perception of them, it is necessary that the astral +body should be united with the physical and etheric bodies. This is the +case during waking life, but not in sleep. The astral body has withdrawn +itself from the other bodies. It has adopted another kind of existence +than that which it possesses while united with the physical and etheric +bodies. Now it is the task of occult science to study this other kind of +existence in the astral body. During sleep, the astral body withdraws from +the possibility of external observation and occult science must trace it +in its hidden life, until it again takes possession of its physical and +etheric bodies on waking. + +As in all cases when knowledge of the hidden things and events of life +have to be dealt with, clairvoyant observation is necessary for the +discovery of the real facts of the sleep state in its true nature, but if +that which may be discovered by this means has once been made clear, it is +comprehensible to really unprejudiced thought without further +demonstration. For events in the unseen world show themselves by their +effects in the manifested world. If what is revealed by clairvoyant vision +is an explanation of visible events, such a confirmation by life itself is +the proof which may rightly be demanded. Even one who will not use the +means to be given later for the attainment of clairvoyant vision, may have +the following experience: he may, in the first place, take the statements +of the clairvoyant for granted, and then apply them to the material events +within his experience. He will then find that life thereby becomes clear +and comprehensible; and the more exact and minute his observations of +ordinary life, the more readily will he come to this conclusion. + +Even though the astral body during sleep passes through no experiences, +though it is not conscious of pleasure, pain, and the like, it does not +remain inactive. On the contrary, it is a fact that active work is its +function in the sleep state. For it is the astral body which strengthens +and recuperates man's forces, exhausted during waking life. As long as the +astral body is united with the physical and etheric bodies it is related +to the outer world through these two bodies. They convey to it perceptions +and representations. Through the impressions which they receive from their +surroundings, it experiences pleasure and pain. Now the physical body can +be preserved in the form and shape suitable to the individual only by +means of the human etheric body. But this human form can be preserved only +by an etheric body which on its part receives corresponding forces from +the astral body. The etheric body is the builder, the architect, of the +physical body. It can, however, construct in the true sense only when it +receives from the astral body the impulse as to the manner in which it +must build. In this latter are contained the models, according to which +the etheric body gives the physical body its form. During our waking hours +these models for the physical body are not present in the astral body, or, +at least, only to a certain extent. For in waking life the soul replaces +these models with its own images. When a person directs his senses upon +his environment he thus creates in his ideas pictures which are copies of +the world around him. In fact these copies at first disturb the prototypes +which give the etheric body the impulse to preserve the physical body. +Such disturbance could not be present if a man, by virtue of his own +activity, could convey to his astral body those pictures which would give +the right impulse to the etheric body. Yet this very disturbance plays an +important part in human life, and is able to express itself because the +models for the etheric body do not come into full play in the waking life. +This fact is revealed by "fatigue." Now, during sleep, no external +impressions disturb the force of the astral body. Therefore in this +condition it can expel fatigue. The work of the astral body during sleep +consists in removing fatigue, and it can accomplish this only by leaving +the physical and etheric bodies. During waking life the astral body does +its work within the physical body; during sleep it works on the latter +from without. + +For instance, just as the physical body has need of the outer world, which +is of like substance with itself, for its supply of food, something of the +same kind takes place in the case of the astral body. Let us imagine a +physical human body removed from the surrounding world: it would die. That +shows that physical life is an impossibility without the entire physical +environment. In fact, the whole earth must be just as it is if physical +human bodies are to exist upon it. For, in reality, the whole human body +is only a part of the earth,--indeed, in a wider sense, part of the whole +physical universe. In this respect it is related in the same sense as, for +example, the finger of a hand to the entire human body. Separate the +finger from the hand and it cannot remain a finger: it withers away. Such +would also be the fate of the human body were it removed from that body of +which it is a member,--from the conditions of life with which the earth +provides it. Let it be raised above the surface of the earth but a +sufficient number of miles and it will perish as the finger perishes when +cut off from the hand. If this fact is less apparent in the case of a +man's physical organism than in that of his finger and his body, it is +merely because the finger cannot walk about on the body as man is able to +do on the earth, and because on that account the dependence of the former +is more obvious. + +In the same way that the physical body is embedded in the physical world +to which it belongs, so does the astral body form a part of its own world, +only it is torn out of it in waking life. We can form a clear idea of what +happens by having recourse to an analogy. Imagine a vessel filled with +water. No one drop is a separate thing in itself within that entire mass +of water. But let us take a little sponge and with it suck up a single +drop from the whole mass of water. Something of this kind happens to the +human astral body on awaking. During sleep it is in a world resembling its +own nature. In a certain sense it forms part of it. On awaking, the +physical and etheric bodies suck it up: they absorb it; they contain the +organs through which it perceives the outer world. In order to achieve +this perception it has to leave its own world, for it is in that world +alone that it can receive the models which it needs for the etheric body. + +Just as food is supplied to the physical body from its surroundings, so +are the pictures of the world surrounding the astral body presented to it +during the state of sleep. There, indeed, it lives in the universe, beyond +the physical and etheric bodies: in that same universe out of which the +whole man is born. The source of the images by means of which man receives +his form is in this universe. He is linked in harmony with it; and when he +awakens he rises above the surface of this all-pervading harmony to attain +external perception. In sleep his astral body returns to the universal +harmony. He brings so much strength from it to his bodies on awaking that +he can once more dispense for a time with sojourning in the realm of +harmony. The astral body returns during sleep to its home, and, on +awaking, brings back into life freshly invigorated forces. That which the +astral body thus gains, and brings with it on waking, finds its outer +expression in the refreshment afforded by sound sleep. + +Further exposition of occult science will show that this home of the +astral body is more extensive than that which belongs to the physical body +in the narrower sense of the physical environment. Thus, while man as a +physical being is a member of this earth, his astral body belongs to +worlds in which other heavenly bodies besides our earth are included. +During sleep, therefore,--(this can be made clear, as we have said, only by +further explanations)--it enters a world to which other stars than the +earth belong. In recognition of the fact that man lives during sleep in a +world of stars, that is, in an astral world, occult science calls that +principle of man which has its real home in that "astral" world and which, +every time it returns to the sleep state, draws renewed force from that +world, the _astral body_. + +It should be superfluous to point out that a misunderstanding might easily +arise with regard to these facts; in our time, however, when certain +materialistic modes of representation exist, it becomes quite necessary to +draw attention to them. In quarters where such representation prevails it +may, of course, be said that such a thing as fatigue can be scientifically +investigated only in accordance with physical conditions. Even if the +learned are not yet unanimous with regard to the physical cause of +fatigue, one thing is quite firmly established; we must accept certain +physical processes which lie at the root of this phenomenon. It would be +well, however, if it were recognized that occult science does not in any +way oppose this assertion. It admits everything that is said in this +connection, just as it is admitted that for the physical erection of a +house one brick must be laid upon another, and that when the house is +finished its form and construction can be explained by purely mechanical +laws. But the thought of the architect is necessary for the building of +the house. This cannot be discovered merely by examination of physical +laws. + +Just as the thought of the creator of a house stands behind the physical +laws which make it explicable, so too, behind what is affirmed, with +perfect accuracy by physical science, stands that of which occult science +treats. This comparison is of course often put forward when the +justification for a spiritual background to the world is in question; and +it may be considered a trivial one. But what is important in such matters +is not familiarity with certain conceptions, but that the proper weight +should be given them in establishing a fact. One may be prevented from +doing this simply because contrary ideas have so much power over the +judgment that this weight is not felt. + +Dreaming is an intermediate state between sleeping and waking. What dream +experiences offer to thoughtful observation is the many-coloured +interweaving of a picture-world, which nevertheless conceals within itself +some sort of law and order. At first this world seems to have an ebb and +flow, often in confused succession. Man in his dream-life is set free from +the laws of waking consciousness which bind him to sense-perception and +the laws of reason. And yet dreams have some sort of mysterious law, +attractive and fascinating to human speculation, and this is the deeper +reason why the beautiful play of imagination lying at the root of artistic +feeling is always apt to be compared to dreaming. We need only recall a +few characteristic dreams to find this corroborated. A man dreams, for +example, that he is driving off a dog that is attacking him. He wakes, and +finds himself in the act of unconsciously pushing off part of the +bedclothes which had been lying on an unaccustomed part of his body and +which had therefore become oppressive. What is it that dream-life makes, +in this instance, out of an incident perceptible to the senses? In the +first place, it leaves in complete unconsciousness what the senses would +perceive in the waking state. But it holds fast to something +essential--namely, the fact that the man wishes to repel something; and +round about this it weaves a metaphorical occurrence. + +The pictures, as such, are echoes of waking life. There is something +arbitrary in the way in which they are drawn from it. Every one feels that +the same external cause may conjure up various dream-pictures. But they +give symbolic expression to the feeling that one has something to ward +off. The dream creates symbols; it is a symbolist. Inner experiences can +also be transformed into such dream-symbols. A man dreams that a fire is +crackling beside him; he sees flames in his dream. He wakes up feeling +that he is too heavily covered and has become too warm. The feeling of too +great warmth expresses itself symbolically in the picture. Quite dramatic +experiences may be enacted in a dream. For example, some one dreams that +he is standing on the edge of a precipice. He sees a child running toward +it. The dream makes him experience all the tortures of the thought--if only +the child will not be heedless and fall over into the abyss! He sees it +fall, and hears the dull thud of the body below. He awakes, and perceives +that an object which had been hanging on the wall of the room has become +unfastened, and made a dull sound by its fall. This simple event is +expressed in dream-life by one which unravels itself in exciting pictures. +For the present it is not at all necessary to engage in reflection as to +the reason why, in the last example, the moment of the falling of a heavy +object expresses itself in a series of events which seem to spread +themselves over a certain length of time; it is only necessary to keep in +view that the dream transforms into a picture that which would present +itself to the waking sense-perception. + +We see that the moment the senses cease their activity, creative power +asserts itself in man. It is the same creative power which is present in +absolutely dreamless sleep, and at that time recuperates man's exhausted +forces. For this dreamless sleep to take place, the astral body must be +withdrawn from the etheric and physical bodies. During the dream-state it +is so far separated from the physical body as to have no further +connection with the organs of sense; but it still maintains a certain +connection with the etheric body. The capacity for perceiving the +experiences of the astral body by means of pictures is due to this +connection which it maintains with the etheric body. The moment this +connection also ceases, the pictures sink into the obscurity of +unconsciousness and dreamless sleep has set in. + +The arbitrary and often nonsensical element in dream-pictures arises from +the fact that the astral body cannot, on account of its separation from +the sense-organs of the physical body, relate its pictures to the correct +objects and events of the outer environment. It is especially +illuminating, in this matter, to examine a dream in which the ego is, as +it were, split up; as, for example in the case of a person who dreams that +he is a schoolboy and cannot answer the propounded question, while +immediately afterward as the teacher, he himself answers it. The dreamer, +being unable to make use of his physical organs of perception, is not able +to connect both occurrences with himself, as the same individual. +Therefore, in order to recognize himself also as a permanent ego, man must +first be equipped with outer organs of perception. Only when he has +acquired the faculty of self-consciousness without the aid of such organs +will the permanent ego also become perceptible to him outside his physical +body. Clairvoyant consciousness has to acquire this faculty, and the +method of doing so will be treated in detail later in this work. + +Even death takes place for no other cause than a change in the connection +of the principles of man's being. And what is visible to clairvoyant +observation with regard to death may also be seen in its effects in the +manifested world; in this case also, an unbiased judgment will find the +teachings of occult science confirmed by observing external life. The +expression of the invisible in the visible is, however, less evident with +regard to these facts, and there is greater difficulty in feeling the full +importance of that which in the events of outer life endorses the +statements of occult science in this domain. These statements may be +supposed to be mere pictures of fancy, even more readily than many other +things that have been dealt with in this work, if we shut ourselves off +from the knowledge that everywhere in the visible is contained an +unmistakable foreshadowing of the invisible. + +On the approach of sleep, only the astral body is released from its +connection with the etheric and physical bodies, which still remain +united, whereas at death the separation of the physical from the etheric +body takes place. The physical body is abandoned to its own forces, and +must therefore disintegrate as a corpse. At death the etheric body finds +itself in a condition in which it has never been before during the time +between birth and death,--with the exception of certain abnormal conditions +to be dealt with later. That is to say, it is now united with the astral +body in the absence of the physical body; for the etheric and astral +bodies do not separate immediately after death: they are held together for +a time by the agency of a force the presence of which can be easily +understood; for were this force not present the etheric body could not +detach itself from the physical body. It would remain bound to the latter, +as is shown in the case of sleep, when the astral body is not able to rend +asunder these two principles of man's being. This force comes into action +at death. It releases the etheric from the physical body, so that the +former remains united to the astral body. Clairvoyant observation shows +that this connection varies with different people after death. The time of +its duration is measured by days. For the present, this period of time is +mentioned only for the sake of information. + +Subsequently, the astral body is also released from the etheric body and +goes on its way alone. During the union of the two bodies, the individual +is in a state which enables him to be aware of the experiences of his +astral body. As long as the physical body is there, the work of +reinforcing the wasted organs has to be begun from without, as soon as the +astral body is liberated from it. When once the physical body is +separated, this work ceases. Nevertheless, the force which was expended in +this way while the man was asleep, continues after death and can now be +applied to some other end. It is now used for making the astral body's own +experiences perceptible. During his connection with his physical body the +outer world enters man's consciousness in images; after the body has been +laid aside, that which is experienced by the astral body, when it is no +longer connected with sense organs, with this outer physical world, +becomes perceptible. At first it has no new experiences. Its connection +with the etheric body prevents it from experiencing anything new. + +What, however, it does possess, is _memory_ of its past life. The etheric +body still being present causes that past life to appear as a vivid and +comprehensive panorama. That is man's first experience after death. He +sees his life from birth to death spread out before him in a series of +pictures. Memory is only present in the waking state, when during life man +is united with his physical body, and it is present only to the extent +allowed by that body. Nothing is lost to the soul that has made an +impression on it during life. Were the physical body a perfect instrument +for the purpose, it would be possible, at any moment during life, to +conjure up the whole of the past before the eyes of the soul. At death +there is no longer any obstacle to this. As long as the etheric body +remains, there exists a certain degree of perfection of memory. But this +disappears according to the degree in which the etheric body loses the +form which it possessed while united with the physical body, and which +resembles that body. This is the very reason why the astral body +separates, after a time, from the etheric body. It can remain united with +the latter only so long as the form of the etheric body corresponds with +that of the physical body. + +During the period of life between birth and death, separation of the +etheric body occurs only in exceptional cases, and for no longer than a +brief space of time. If, for example, a man exposes one of his limbs to +pressure, part of his etheric body may become separated from the physical +one. We say on such occasion that the limb has "gone to sleep," and the +peculiar sensation we feel results from the separation of the etheric +body. (Of course a materialistic manner of explanation may here again deny +the invisible behind the visible and say: all this arises merely from the +physical disturbance caused by the pressure.) Clairvoyant vision can see +in such a case, how the corresponding part of the etheric body extends +beyond the physical limb. Now if a man experiences an unusual shock, or +something similar, such a separation of the etheric body from a large part +of the physical body may result, for a short time. That is the case when a +man, for some reason or other, is suddenly brought face to face with +death,--for example when drowning, or threatened by a fatal accident when +mountaineering. What is related by people who have had such experiences +comes, in fact, very near the truth, and can be ratified by clairvoyant +observation. They declare that in such moments their whole lives pass +before their minds as though in a huge memory-picture. + +Out of the many examples which might here be adduced, allusion will be +made to one only, because it originates from a man whose mode of thought +would make everything said here about such things seem pure fancy.(5) +Moriz Benedict, the distinguished criminal anthropologist and eminent +investigator in many other realms of natural science, relates in his +_Reminiscences_ an experience of his own,--to the effect that once, when on +the point of drowning in a bath he had seen his whole life pass before his +memory as though in a single picture. If other people describe differently +the pictures seen by them under similar circumstances, and even in such a +way that they seem to have little to do with the events of their past +life, that does not contradict what has been said; for the pictures which +arise in the quiet abnormal condition during the separation from the +physical body are sometimes at first sight, unintelligible in their +relation to life. Correct observation, however, would always recognize +this relationship. + +Neither is it an objection if, for example, some one who was once on the +point of drowning did not experience what has been described; for it must +be borne in mind that this can happen only when the etheric body is really +separated from the physical body,--when, moreover, the former is still +united with the astral body. If, through the fright, a loosening of the +etheric and astral bodies also takes place, the experience is not +forthcoming, because then complete unconsciousness ensues, as in dreamless +sleep. + +Immediately after death the events of the past appear as though compressed +by the memory into a picture. After its separation from the etheric body, +the astral body pursues its further wanderings alone. It is not difficult +to realize that everything continues to exist which, by means of its +activity, the astral body has made its own during its sojourn in the +physical body. The ego has to a certain extent elaborated the Spirit-Self, +the Life-Spirit, and the Spirit-Man. As far as these are developed, they +do not owe their existence to the organs present in the different bodies, +but to the ego; and it is precisely this ego which needs no outer organs +for perception; nor does it require any such organs in order to retain +possession of what it has made one with itself. It might be objected: "Why +then is there no perception during sleep of the developed Spirit-Self, +Life-Spirit, and Spirit-Man?" For this reason that the ego is chained to +the physical body between birth and death. Even though, during sleep, it +is out of the physical body with the astral body it nevertheless remains +closely connected with the physical body; for the activity of the astral +body is directed toward the physical body. On this account the ego is +relegated to the outer world of sense for its observations, and cannot +receive spiritual revelations in their direct form. Not until death do +these revelations come within reach of the ego, because by means of death +the ego is freed from its connection with the physical and etheric bodies. +Another world may flash upon the consciousness the moment it is withdrawn +from the physical world which during life monopolizes its activity. + +Now there are reasons why even at this juncture all connection with the +outer physical world of sense does not cease for man. That is to say, +certain desires remain which sustain the connection. There are desires +which man creates just because he is conscious of his ego as the fourth +principle of his being. These desires and wishes, springing from the +existence of his three lower bodies, can operate only in the external +world, and cease to operate when these bodies are cast aside. Hunger is +caused by the external body; as soon as that external body is no longer +connected with the ego, hunger ceases. Now, had the ego no further desires +than those springing from its own spiritual nature, it might at death draw +full satisfaction from the spiritual world into which it is transplanted. +But life has given it other desires as well. It has kindled in it a +longing for pleasures only to be enjoyed by means of physical organs, +although these pleasures themselves do not originate in the nature of +those organs. It is not only the three bodies which demand gratification +from the physical world, but the ego itself finds pleasures in that world, +for the enjoyment of which there exist no means whatever, in the spiritual +world. + +During life the ego has two kinds of desires: those that spring from the +bodies and must therefore be gratified within the bodies, but which must +also come to an end with their disintegration; and those that arise from +the spiritual nature of the ego. As long as the ego lives in the bodies, +those cravings are satisfied by means of the bodily organs. For in the +manifestations of the bodily organs the hidden spiritual element is at +work, and the senses receive something spiritual as well, in everything of +which they are cognizant. That spiritual element is also present after +death, although in a different form. Everything spiritual that the ego +longs for while in the world of sense, it still possesses when the senses +are no longer there. + +Now if a third kind of wish were not added to these two, death would mean +only a transition from desires which may be satisfied through the senses +to such as are fulfilled by the revelation of the spiritual world. The +third kind of desire is that which is created by the ego during life in +the sense-world, because it finds pleasure in that world, even when no +spiritual element is revealed in it. The humblest pleasures may be +manifestations of the spirit. The satisfaction afforded a starving +creature by taking food is a manifestation of the spirit, for by taking +food something is thereupon brought about without which, in a certain +sense, the spiritual nature could not develop. But the ego can go beyond +the pleasure, which in this case is the outcome of necessity. It may even +long for the delicious food quite apart from the service rendered to the +spirit by taking nourishment. + +It is the same with other things in the sense-world. Desires are created +in this way which would never have appeared in the sense-world if the +human ego had not been incorporated in it. Neither do such desires arise +from the spiritual nature of the ego. The ego must have pleasures of the +senses as long as it lives in the body, even though it be for the very +reason that its own nature is spiritual. For the spirit manifests in +material things, and the ego is enjoying nothing less than spirit when it +surrenders itself to that element in the sense-world which is irradiated +by the light of the spirit. Moreover, it will continue to enjoy this light +even when the senses are no longer the medium through which the spiritual +rays pass. But there is no fulfillment possible in the spiritual world for +desires in which the spirit is not living even in the world of the senses. + +When death takes place, the possibility of gratifying desires of this +description is cut off. Pleasure in good things to eat can be induced only +by the presence of the physical organs required for their consumption,--the +palate, tongue, and so forth; but when man has laid aside his physical +body he no longer possesses these organs. If, however, the ego still +craves that kind of pleasure the craving must remain unsatisfied. As long +as this pleasure corresponds to the spiritual need, it is caused only by +the presence of the physical organs; but should it happen that the ego has +created the desire without serving the spirit in so doing, it retains it +after death in the form of a craving which thirsts in vain for +gratification. We can form an idea of what man then experiences only by +imagining some one suffering from burning thirst in a region where, far +and wide, there is no water to be found. This is the predicament of the +ego after death, as long as it retains ungratified desires for the +pleasures of the outer world, and has no organs by means of which to +satisfy them. Of course the burning thirst, serving as a comparison for +the condition of the ego after death, must be thought of as enormously +increased, and it must be imagined as extending to all desires still +existing, for which all possibility of gratification is lacking. + +The next condition of the ego consists in freeing itself from this bond of +attraction to the outer world. With regard to this world, it has to attain +purification and liberation. It must be cleansed of all wishes which it +has created while in the body, and which have no native rights in the +spiritual world. As an object is caught and burned up by fire, so is the +world of desire, described above, broken up and destroyed after death. A +vista is then opened into that world which occult science calls the +"consuming fire" of the spirit. This fire seizes upon desires of a sensual +nature which however are not rooted in the spirit. Revelations of this +kind which occult science is bound to make with regard to such events may +appear hopeless and terrible. It may seem a fearful thing that a hope for +the realization of which sense-organs are required, should after death be +transformed into despair, and that a wish that can be fulfilled only by +the physical world should be changed into torturing deprivation. Yet we +can hold such an opinion only as long as we fail to realize that the +wishes and desires seized by the "consuming fire" after death do not, in a +higher sense, represent forces beneficial to life but destructive to it. + +By means of these forces the ego binds itself to the sense-world more +closely than is necessary, in order to draw from it all the experience it +requires. For the sense-world is a manifestation of the hidden and +spiritual world which lies behind it; and the ego could never attain +spiritual happiness through the bodily senses, which are the only form in +which the spiritual can be manifested, unless it utilized the senses to +seek the spiritual element in sense-experience. Nevertheless, the ego +loses sight of the true spiritual reality in the physical world to such an +extent that it experiences sensual desires irrespective of the needs of +the spirit. If sense pleasure, as the expression of the spirit, serves to +raise and develop the ego, any pleasure which is not an expression of the +spirit warps and impoverishes it. Even though such a desire finds the +means of its gratification in the sense-world, still its destructive +effect upon the ego is thereby in no way diminished; but it is not until +after death that its disastrous effects become apparent. + +For this reason a man may, by gratifying such desires, create, during his +life, new and similar desires, wholly unaware that he is enveloping +himself in a "consuming fire." What becomes visible to him after death is +only what already surrounded him during his life, and by thus becoming +visible it at once appears in its salutary and beneficent effect. A human +being who loves another is certainly not attracted merely by that part of +him which is perceptible to the physical senses--the only part which is cut +off from observation after death--but after death, just that part of the +dear one then becomes visible for the perception of which the physical +organs were only the means. The one thing, in fact, which would prevent a +man from beholding his friend clearly is the presence of desires which can +be satisfied only by means of physical organs. Unless these desires are +extinguished, he can have no conscious perception of his friend after +death. When looked at in this light, the terrible and hopeless character +which after-death experiences might assume for man, according to the +descriptions given by occult science, becomes changed into one which is +thoroughly satisfying and consoling. + +Now the first after-death experiences differ entirely in yet another +respect from those during life. During the time of purification man lives, +as it were, backwards. He lives over again the whole span of his life +since birth; beginning with the events immediately preceding his death, +and reversing the order of his experiences, he goes through them again +until he reaches back to childhood. In this process he sees with +spiritually enlightened eyes all those things which were not inspired by +the spiritual nature of the ego, with the difference that he now +experiences these things in reverse order. + +For instance, a man who died in his sixtieth year, and who at the age of +forty had, in an outburst of anger, caused some one either physical or +mental pain, will go through this experience again when, on the return +journey of existence after death, he reaches that point in his fortieth +year; but now he does not experience the satisfaction which his attack had +afforded him during life; instead, he experiences the pain which he +inflicted upon the other man. It may at once be seen, however, that +whatever pain he feels in the after-death experience is caused by a desire +of the ego arising only from the outer physical world; in reality the ego +does not only injure another by the indulgence of such a desire, but it +also injures itself; although the injury to itself is not apparent during +life. + +After death, however, the whole of the harmful world of desires becomes +visible to the ego, which then feels attracted toward every being or +object which had kindled the desire, in order that this may be destroyed +in the "consuming fire" by the same means that created it. When man, on +his return journey, reaches the moment of his birth, then only have all +such desires been purged in the purifying flames, and henceforth nothing +remains to hinder him from devoting himself entirely to the spiritual +world. He enters upon a new phase of existence. In the same way that he +laid aside his physical body at death and, soon afterward, his etheric +body, so does that part of his astral body dissolve which can only live in +the consciousness of the outer physical world. + +Occult science, therefore, recognizes three corpses,--the physical, +etheric, and astral. The period at which the last is cast off by man is +marked by the time of purification, which amounts to about one third of +the time elapsed between birth and death. The reason why this is so can +only be explained later, when the course of human life is examined from +the standpoint of occult science. To clairvoyant observation, astral +corpses, which have been cast off by human beings passing from the state +of purification into a higher existence, are constantly visible in the +world surrounding man, in exactly the same way that physical corpses, in +places inhabited by men, are apparent to physical observation.(6) + +After purification an entirely new state of consciousness begins for the +ego. Whereas before death the outer perceptions must flow to the ego, in +order that upon these perceptions the light of consciousness might be able +to fall, so now in like manner from within, streams a world which attains +consciousness. The ego is living in this world also between birth and +death; only then this world is clothed in the manifestations of the +senses. It is only when the ego, freed from all the ties of sense, turns +inward to behold its own "holy of holies," that its true innermost nature, +which had hitherto been obscured by the senses, is revealed to it. In the +same way that the ego is recognized inwardly before death, so, after death +and purification, is the spiritual life inwardly revealed to it in all its +fulness. This revelation really takes place immediately after the etheric +body is laid aside; but it is obscured by the dark cloud of desires turned +toward the outer world. It is as though a world of spiritual bliss were +invaded by black demoniacal phantoms, caused by those desires which are +being destroyed by the "consuming fire." Indeed, these desires are not +mere phantoms, but real entities, which become apparent immediately after +the ego is deprived of physical organs, and is thus able to discern those +things which are of a spiritual nature. These entities have the appearance +of distorted caricatures of the objects with which the individual had +formerly become acquainted through his senses. + +Clairvoyant observation shows that this place of purging fire is peopled +by beings whose appearance may well seem horrifying and painful to +spiritual vision, whose pleasure seems to consist in destruction, and +whose passions impel them to evil-doing of such a description that the +evil of the physical world seems insignificant in comparison. Whatever +desires of the kind described above are brought into that world by man, +are looked upon by these beings as food, by means of which their powers +are continually strengthened and invigorated. + +The picture thus sketched of a world imperceptible to the senses may seem +less incredible if we look with an unprejudiced eye on part of the animal +world. What is a fierce, devouring wolf, from a spiritual point of view? +What does it reveal to us through that which our senses perceive? Nothing +else than a soul that lives in desires, and acts by desire. The external +form of the wolf may be called an embodiment of those desires; and if man +had no organs with which to perceive that form, if its desires appeared +invisibly in their effects,--if, therefore, a force invisible to the eye +were prowling about, and might be the cause of all that happened through +the visible wolf,--he would still be forced to recognize the existence of a +creature corresponding to it. Now the beings of the region of purifying +fire are not visible to the physical eye, but to clairvoyant sight only; +but their effects are clearly apparent. They bring about the destruction +of the ego when it gives them nourishment. These effects are clearly +visible if what began as a pleasure leads to excess and debauchery. + +For even what is perceptible to the senses would attract the ego only in +so far as the pleasure had its root in the ego's own nature. The animal is +prompted by desire for that in the outer world which its three bodies +crave. Man has higher enjoyments, because to the three principles of his +bodily nature is added the fourth, the ego. But if the ego seeks a +gratification which does not tend toward the maintenance and development +of its nature but to its destruction, then such a craving can be neither +the effect of its three bodies, nor that of its own nature, but can only +be caused by beings, concealed from the senses in their true form, but +able furtively to approach that higher nature of the ego, and excite in it +desires which, though it is cut off from the senses, can still be +satisfied only by means of sense-organs. + +For there are beings which feed on passions and desires of a worse kind +than those of an animal nature, because they do not expend themselves on +objects of the senses but seize upon the spiritual element and drag it +down to a sensual level. Therefore the forms of such beings are more +hideous, more horrible, to spiritual sight than are the forms of the +fiercest animals, in which after all only passions rooted in the senses +are incarnated. And the destructive forces of these beings immeasurably +surpass any destructive rage existing in the animal world as perceived by +the senses. Occult science must in this way enlarge man's view so as to +include a world of beings standing, in a certain respect, lower than the +visibly destructive animal world. + +When man has passed through the world of purification after death, he +finds himself in a world the contents of which are spiritual, and which +also creates in him longings which can be satisfied only by spiritual +things. But even now man distinguishes between that which properly belongs +to his ego and what forms the environment of that ego--one might say, its +spiritual outer world. Only that, of which he becomes sensible in this +environment, pours in upon him in the same way that the perception of his +own ego poured in upon him during his sojourn in the body. Whereas man's +environment in the life between birth and death speaks to him through his +bodily organs, after death when all the bodies are laid aside the language +of his new environment penetrates directly into the innermost sanctuary of +the ego. Man's whole environment is now filled with beings of a like +nature with his ego, for only an ego has access to an ego. Just as +minerals, plants, and animals surround man in the sense-world, and compose +it, so, after death, is he surrounded by a world composed of beings of a +spiritual nature. + +Yet he takes something with him into this world which is not part of his +environment there; it is what the ego has experienced in the world of the +senses. First of all, the sum of these experiences appeared, as a +comprehensive memory-picture, immediately after death, while the etheric +body was still united to the ego. The etheric body itself is then, indeed, +laid aside, but something of the memory-picture remains with the ego as an +everlasting possession. Just as though an extract or essence were made out +of all the events and experiences which a man encounters between birth and +death, so might we describe that which is left behind. It is the spiritual +product of life, its fruit. This product is of a spiritual nature. It +contains everything spiritual which is revealed through the senses, yet +this spiritual treasure could not have been gathered save by life in the +sense-world. + +This spiritual fruit of the sense-world becomes after death the ego's own +inner world. With it the ego enters a world, which consists of beings who +reveal themselves in the same and only manner in which man in his +innermost depths, can become conscious of his own ego. As a plant seed, +which is the essence of the whole plant, grows only when buried in another +world, the earth, so now that which the ego brings from the sense-world +gradually unfolds itself as a seed under the influence of the spiritual +environment in which it has been planted. Occult science can, of course, +only portray in pictures what happens in this "spirit-world;" still those +pictures present themselves as absolute reality to the clairvoyant's +sight, when he investigates invisible happenings, corresponding to those +which are visible to the physical eye. Whatever of that world can be +described, may be visualized by comparison with the world of the senses +for although it is of a purely spiritual nature, it nevertheless resembles +the physical world in certain respects. Just as, for instance, in the +physical world, a color appears when some object impresses the eye, so in +the spirit-world a color appears to the ego when a being acts upon it. But +this latter phenomenon is perceived in the same manner as the ego can be +perceived inwardly between birth and death. It is not as though the light +outside fell within upon the man, but as though another being directly +affected the ego, causing the latter to picture this influence in a +colour-form. + +Thus do all things in the spiritual environment of the ego find expression +in a world of coloured rays. As their origin is of a different kind, it +goes without saying that these colours of the spiritual world are also of +a somewhat different character from physical colours. A similar thing is +true of other impressions received by man in the world of sense. But it is +the sounds of the spiritual world that most nearly resemble the +impressions of the sense-world; and the more at home a man becomes in the +spiritual world, the more he realizes it as a life of self-determined +motion, which may be compared with the sounds, and the harmony of sounds, +of the physical world. Only he does not feel the tones as something +approaching an organ from outside, but as a force streaming forth into the +outer world through his ego. He feels the sound just as in the sense-world +he feels his own speech or song, only he knows that in the spiritual world +these sounds, streaming out from him, are at the same time the +manifestations of other beings, who are pouring themselves into the world +through him. + +A still higher manifestation takes place in the spirit-land when the sound +becomes the "spiritual word." Then there streams through the ego not only +the pulsing life of another spiritual being, but such a being itself +communicates its own inner nature to the ego; and then, when the spiritual +word streams through the ego, two beings live in one another, without that +separating element which every companionship in the sense-world must carry +with it. And this is really the nature of the communion of the ego with +other spiritual beings after death. + +There are three regions in the spiritual world, which may be compared to +the three divisions of the physical sense-world. The first region is in a +certain respect the "solid land" of the spiritual world, the second the +"sphere of ocean and river," and the third the "atmospheric region." That +which assumes physical form on earth, so that it can be perceived by +physical organs, in accordance with its spiritual nature, is to be seen in +the first region of the spirit-world. There, for instance, may be seen the +force that fashions the form of a crystal. Only what is there revealed is +the opposite of that which appears in the sense-world. In that world the +space which is filled by a mass of rock appears to spiritual sight as a +kind of hollow space; but round about this hollow is seen the force which +fashions the form of the rock. The colour of the rock in the sense-world +appears in the spiritual world as its complementary colour; thus a red +stone is green when seen from the spirit-world, a green stone is red, and +so on. Other qualities also appear in their opposites. Just as stone, +masses of earth, and like materials make up the solid land--the continental +region of the world of sense--so do the structures described above compose +the solid land of the spiritual world. + +All that is life in the sense-world belongs to the ocean-region of the +spiritual world. To the physical eye, life appears in its effects in +plants, animals, and men. To spiritual vision, life is a flowing +substance, like oceans and rivers, diffused through the spirit-world. A +still better comparison is that of the circulation of the blood in the +body; for whereas seas and rivers are seen to be irregularly distributed +in the physical world, a certain regularity in distribution of the flowing +life reigns in the spirit-world, as in the circulation of the blood. This +"flowing life" is simultaneously heard as spiritual sound. + +The third region of the spirit-world is its "atmosphere." What is known in +the physical world as "feeling" is also present there, permeating +everything like the air on the earth. We must imagine a rushing sea of +feeling. Pain and sorrow, joy and rapture, flow through this region, like +wind and storms in the atmosphere of the physical world. Imagine a battle +fought on earth. There confront one another not merely human forms, as +seen by the physical eye, but feelings opposed to feelings, passions to +passions; pain fills the battlefield just as much as do the forms of men. +All that is seething there of passion, pain, and the joy of victory is not +only perceptible in its effects as revealed to the physical senses; it may +be seen with the spiritual senses as an atmospheric process in the +spirit-world. Such an event in the spiritual world is like a thunderstorm +in the physical, and the perception of these events may be compared to the +hearing of words in the physical world. For this reason it is said that as +the air envelops and permeates earthly things, so do "interweaving +spiritual words" pervade the beings and events of the spirit-world. + +And still further observations are possible in this spirit-world. What may +be compared to light and heat in the physical world is there too. That +which permeates everything in the spirit-world, as earthly things and +beings are permeated by heat, is the world of thought itself. There, +however, thoughts must be regarded as living and independent beings. What +is understood by man in the manifested world as thought is but a shadow of +what lives as a thought-being in the spirit-world. Imagine thought, as it +now exists in man, raised out of him and as an active, energetic being, +endowed with an inner life of its own, and you have a feeble illustration +of that which fills the fourth region of the spirit-world. In the physical +world between birth and death what man understands as thought is but the +manifestation of the thought-world as it is able to mould itself by means +of the instruments afforded by the bodies. All such thoughts cherished by +man, that carry with them an enrichment of the physical world have their +origin in this region. By such thoughts are meant not only the ideas of +great inventors and men of genius; but those ideas found in every +individual which he does not owe solely to the external world, but through +which he, so to speak, transforms that world. + +In so far as feelings and passions are concerned, the cause of which lies +in the outer world, these feelings are perceptible in the third region of +the spirit-world; but everything which so lives in a man's soul as to make +him a creator,--influencing, transforming and fertilizing his +environment,--is manifest in its original and intrinsic form in the fourth +division of the spirit-world. + +That which exists in the fifth region may be compared to physical light. +In its archetypal form it is wisdom in manifestation. Beings who diffuse +wisdom throughout their surroundings, as the sun pours light on physical +beings, belong to this realm. Whatever is illuminated by their wisdom +stands forth in its true meaning and significance for the spiritual world, +just as the colour of a physical object is seen when the light falls upon +it. There are still higher regions of the spirit-world, which will be +described later in this work. + +Into this world the ego is plunged after death, together with the results +it carries with it out of physical life. And these results are still +united with that part of the astral body which is not cast off at the end +of the time of purification. In fact, only that part falls away which, in +its desires and wishes, turned, after death, toward physical life. The +plunging of the ego into the spiritual world, with what it has acquired in +the physical world, may be compared to the planting of a grain of seed in +the soil in which it can mature. As the grain of seed draws substances and +forces from its surroundings in order that it may develop into a new +plant, so the condition of the ego, when implanted in the spiritual world, +is one of development and growth. + +Hidden within that which is perceived by an organ, there lies the force +whereby that same organ was formed. The eye perceives light; but without +light there would be no eye. Creatures spending their lives in darkness do +not develop organs of sight. Thus the whole of man's physical body is +created out of the hidden forces of that of which he becomes conscious +through his bodily organs. The physical body is built up by the forces of +the physical world, the etheric body by those of the life-world, and the +astral body is formed out of the astral world. Now when the ego is +transferred to the spirit-world it is met by just those forces which +remain hidden to physical perception. + +What appear to man's view in the first region of the spirit-world are the +spiritual beings that are always surrounding him, and that have built up +his physical body. Thus in the physical world man perceives nothing but +the manifestations of those spiritual forces which have formed his own +physical body. After death he is in the very midst of these moulding +forces, which, previously hidden, now appear to him in their true forms. +In the same way, in the second region, he is in the midst of the forces by +which his etheric body was organized, and in the third region there pour +in upon him the potencies out of which his astral body was formed. The +higher regions of the spirit-world also direct toward him those forces +from which he was built in the life between birth and death. + +These denizens of the spiritual world are at present working in +co-operation with that which man has brought with him as the product of +his last life, which now becomes a germ; and through this co-operation man +is, first of all, built up anew as a spiritual being. The physical and +etheric bodies are still joined in sleep; the astral body and the ego are, +it is true, outside them, but still connected with them. Whatever +influences the astral body and the ego receive, in such a state, from the +spiritual world, can serve only to recuperate the forces exhausted during +the waking state. + +But when the physical and etheric bodies have been laid aside, and, after +the time of purification, also those parts of the astral body still bound +by their desires to the physical world, then everything pouring in upon +the ego from the spiritual world is not only a reforming but a +reorganizing force. After a certain period, to be dealt with in later +chapters, the ego again gathers round it an astral body which will be able +to live in such an etheric and physical body as man possesses between +birth and death. A man can once more pass through birth and renew his +earthly existence, in which, however, will be incorporated the results of +his former life. Until the rebuilding of his astral body, man is a witness +of his reconstruction. As the powers of the spirit-world are not +manifested to him through external organs, but from within outward, like +his own ego in self-consciousness, he is able to observe that +manifestation as long as his attention is not turned to an outer world of +perception. But from the moment that the astral body is reconstituted, his +attention is turned outward; the astral body once more craves an outer +etheric and physical body. It is thus turned away from the inner +revelations. For this reason there is now an intermediate state, during +which man is immersed in unconsciousness. Consciousness can emerge again +in the physical world only when the necessary organs for physical +perception are formed. + +During this period, in which consciousness illuminated by inner perception +ceases, the new etheric body begins to link itself to the astral and man +can once again enter a physical body. In the linking together of these two +bodies only such an ego could consciously take part as had of itself +created the Life-Spirit and Spirit-Man out of the creative forces, hidden +in the etheric and physical bodies. Until the individual has evolved as +far as this, beings further advanced than himself in evolution must guide +this linking together. The astral body is guided, by such beings as these, +to parents through whom it may be endowed with the appropriate etheric and +physical bodies. Before the attachment of the etheric body takes place, +something of very great importance happens to the man who is about to +re-enter physical existence. + +In his former life he created disturbing forces, which were revealed to +him on the journey retraced after death. Let us again take an example. He +caused some pain in an outburst of anger in the fortieth year of his +former life. After death, the other's pain came before him as a force +which had interfered with the evolution of his ego. It is likewise with +all such events of his former life. On his re-entrance into physical life +these hindrances to his evolution confront the ego anew. As, on the +threshold of death, a sort of memory-picture arose before the human ego, +so there now arises a vision of the life approaching. Again he sees a +picture, this time showing all the obstacles which he has to clear away, +if he is to advance in evolution. And what he thus sees becomes the +starting-point for forces which he must bring with him into his new life. +The picture of the pain he has caused the other man becomes a force which +impels the ego, on entering life again, to make amends for this pain. Thus +the previous life has a determining effect on the new one. The deeds of +the new life are in a certain way caused by those of the former life. This +connection, following the law, between an earlier and later existence is +to be looked upon as the "Law of Destiny"; it has become usual to +designate it "Karma," a term borrowed from oriental wisdom. + +The building up of a new set of bodies, however, is not the only task +incumbent upon man between death and a new birth. While this building up +is taking place, man lives outside the physical world. That world, +however, continues to evolve during this time. The surface of the earth +changes in comparatively short periods of time. What aspect did those +regions which are now occupied by Germany bear a few thousand years ago? +When man appears on earth in a new existence, the earth rarely looks the +same as it did at the time of his last incarnation. During his absence +from the earth all sorts of changes have occurred. Now hidden forces are +also at work in this alteration of the face of the earth, proceeding from +that very world in which man finds himself after death; and he himself +must co-operate with these forces in the transformation of the earth. He +can do so only under the direction of Higher Beings until, by the creation +of his Life-Spirit and Spirit-Man, he has acquired a clear perception of +the connection between the spiritual and its expression in the physical. +But he takes part in the transformation of earthly conditions. It may be +said that during the period between death and a new birth, man so +transforms the earth that its conditions are in keeping with what he has +evolved in himself. If we look at a given place on the earth at a definite +moment, and see it again after a long lapse of time, under entirely +changed conditions, the forces which have wrought the change have +proceeded from those who are now dead. And it is this kind of connection +which exists between them and the earth until the time of rebirth. + +Clairvoyant observation sees in all physical existence the manifestation +of a hidden spiritual element. To physical observation it is the light of +the sun, climatic changes, and so on, that effect the transformation of +the earth, but to clairvoyance it is the force of the dead that acts in +the rays of light which fall on the plant from the sun. The clairvoyant +sees how human souls hover about plants, how they change the surface of +the earth. Not alone upon himself nor upon the preparations for his own +new earthly existence, is man's attention bestowed after death.--No, he is +called upon then to work upon the outer world, just as he is in life +between the time of his birth and death. + +Not only does the life of man affect the conditions of the physical world +from the spirit-land; but vice versa, activity during physical existence +has its effects in the spiritual world. An example may explain what +happens in this respect. A bond of love exists between mother and child. +This love arises from a mutual attraction caused by the forces of the +sense-world. But in the course of time it changes. A spiritual tie +gradually grows out of the sense-bond, and this spiritual tie is not +created for the physical world only but for the spirit-world as well. The +same applies to other ties. Whatever is created in the physical world by +spiritual entities continues to exist in the spiritual world. Friends who +were closely united in life belong to each other in spirit-land also, and +when their bodies are laid aside they are in much more intimate communion +than during physical life. For as spirits they exist for each other in the +same way as, in the above description, spiritual beings reveal themselves +to others by inner manifestation; and a tie created between two persons +brings them together again in a new life. Thus in the truest sense of the +word we may speak of finding one another again after death. + +What has once happened to a man between birth and death and from then till +a new birth, repeats itself. Man returns to earth again and again when the +fruit he has earned in a physical life has ripened in the spirit-world. It +is not, however, a case of repetition without beginning or end; but man +has emerged out of other forms of existence and passed into those which +run their course in the manner just described, and he will again in the +future pass into other forms. A viewpoint of these transition stages will +be gained when the evolution of the universe in connection with man is +subsequently considered from the standpoint of occult science. + +The occurrences between death and a new birth are of course still more +concealed from outer sense-observation than is the spiritual foundation +underlying manifested life between birth and death. This sense-observation +can see only the effects of that portion of the hidden world where they +impinge upon physical existence. With regard to this the question must +arise whether man, on entering this life at birth, brings with him any +results from the events described by occult science as having taken place +between his last death and re-birth. If one finds the shell of a snail in +which there is no trace of the animal he will, in spite of that, recognize +that this snailshell was formed by the activity of an animal, and he +cannot believe that the shell constructed a form for itself, by means of +mere physical forces. + +In the same way one who studies a man during life, and finds something in +him which cannot be due to _this_ life, might reasonably admit that it +arises from what occult science describes, if by doing so an explanatory +light is thrown on what is otherwise inexplicable. + +Here, too, the unseen causes might appear intelligible to rational +sense-observation from their visible effects, and whoever observes life +with absolute impartiality will find that, with every fresh observation, +this appears to be more and more true. The important question, however, is +how to find the right point of view from which to observe their effects in +life. Where, for example, are the effects of that to be found which occult +science describes as incidents of the time of purification? How are the +effects of the experience which, according to occult investigations, man +undergoes in purely spiritual regions, manifested after this time of +purification? + +Problems enough press upon every serious and profound student of life in +this domain. We see one man born in want and misery, endowed only with +inferior abilities, so that on account of these facts, which are incident +to his birth, he appears predestined to a miserable existence. Another, +from the first moment of his life, is tended and cherished by loving hands +and hearts; brilliant talents are unfolded in him; his gifts point to a +successful and satisfactory career. Two opposite views may be taken when +met by such questions as these. The one will adhere to what the senses +perceive and what the understanding, relying on these senses, is able to +comprehend. This view will admit no problem in the fact that one man is +born fortunate and the other unfortunate. Even if the word "chance" is not +used, there will be no question of thinking that such things are brought +about through any law of cause and effect. And with regard to talents and +abilities, such a view will consider them as "inherited" from parents, +grandparents, and other ancestors. It refuses to seek the causes in +spiritual events which the man himself met with before birth--regardless of +heredity--and by means of which he shaped his talents and abilities. + +Another view would find no satisfaction in such an interpretation. It +would assert that even in the manifested world nothing happens in definite +places or surroundings without our having to presuppose causes for the +event in question. Even though in many cases such causes have not yet been +investigated, they are there. An Alpine flower does not grow in the +lowlands. Its nature has something which associates it with Alpine +regions. Just so must there be something in a man which determines his +birth in a certain environment. Causes belonging to the physical world +alone are not sufficient to account for this. To a more profound thinker +such an explanation appears in somewhat the same light as when one has +dealt another a blow, the motive for which is not attributed to the +feelings of the one but is to be explained by the physical mechanism of +the hand. + +Any explanation of abilities and talents solely by "heredity" is to such a +viewpoint equally unsatisfactory. It is true one may say: "See how certain +talents are inherited in families." During two and a half centuries +musical talents were inherited by members of the Bach family. Eight +mathematicians sprang from the Bernoulli family, to some of whom quite +different occupations were assigned in their childhood; but the inherited +talents always drove them to the family vocation. It may be further +pointed out how, by an exact investigation of the line of ancestry of a +person in one way or another the gifts of this person have shown +themselves in the forefathers, and only represent the sum of inherited +talents. Whoever holds the latter of the two views above indicated will be +sure not to let such facts pass unnoticed, but to _him_ they cannot mean +the same as they do to one who relies for his interpretation on the events +of the world of sense alone. The former will point out that inherited +talents can no more of themselves, combine into a complete personality +than can the metal parts of a watch fit themselves together. And if +objection is made that the co-operation of the parents may possibly +produce the combination of talents,--that this as it were, takes the place +of the watchmaker,--he will reply: "Look impartially at what is new in +every child-personality, at that which is absolutely new; that cannot come +from the parents, for the simple reason that it does not exist in them." + +Inaccurate thinking may create much confusion in this domain. It is still +worse when those who hold the second view are set down by the supporters +of the first as opponents of what is, after all, borne out by "ascertained +facts." But it may well be that the latter have not the slightest +intention of denying the truth or value of those facts. For instance, they +see that a definite mental aptitude or predisposition is "inherited" in a +family, and that certain gifts accumulated and combined in one descendant +result in a remarkable personality. They are perfectly willing to +acquiesce when it is said that the most celebrated name seldom stands at +the beginning but at the end of a line of descent. But it should not be +taken amiss if they are compelled to form very different opinions on the +subject from those of people who are determined to accept nothing but +material evidence. To the latter it may be said that it is true a man +shows the characteristics of his ancestors, because the "spirit-soul", +which enters upon physical existence at birth, draws its bodily substance +from that which heredity bestows on it. But this says nothing more than +that a being shows the peculiarities of the body into which it has +descended. + +It is no doubt a singular--a trivial--comparison, but the unprejudiced +person will not deny its justification, when one says that a human being, +who shows the qualities of his forefathers, proves the origin of the +personal qualities of that human being as little as the fact that man is +wet because he has fallen into the water, proves something regarding his +inner nature. And it may further be said that if the most celebrated name +stands at the end of a line of family descent, it shows that the bearer of +that name needed that particular ancestry to build the body necessary for +the expression of his whole personality. But it is no proof that his +actual personal qualities were transmitted to him: such a statement is, on +the contrary, opposed to sound logic. If personal gifts were inherited, +they would be found at the beginning of a line of descent,(7) and starting +from that point be transmitted to the descendants. As, however, they stand +at the end, it is evident that they are _not_ transmitted. + +Now it is not to be denied that those who speak of a spiritual causality +in life have contributed no less to bringing about confusion of thought. +Far too much generalizing and vague discussion comes from this quarter. To +say that a man's personality is a combination of inherited characteristics +may certainly be compared with the assertion that the metal parts of a +watch have fitted themselves together. It must also be admitted that, with +regard to many assertions about a spiritual world, it is as though some +one said that the metal parts of a watch cannot put themselves together in +such a way as to enable the hands to move forward; some intelligence must +therefore be present to effect this forward movement. In face of such an +assertion, _he_ certainly builds on a far better foundation who says: "Oh! +I care nothing for your 'mystical' beings who move the hands forward. What +I want to know is the mechanical construction by means of which the +forward movement of the hands is achieved." It is by no means a question +of merely knowing that behind a mechanism, a watch for instance, there is +an intelligence (the watchmaker); it can only be of importance to know the +ideas in the watchmaker's mind which preceded the construction of the +watch. These thoughts may be rediscovered in the mechanism. + +Mere dreaming and imagining about the supersensual only result in +confusion, for they are not calculated to satisfy opponents. The latter +are right in saying that such general allusions to super-physical beings +are not at all conducive to an understanding of facts. Of course, such +opponents might also say the same of the _exact_ statements of occult +science. But, in that case, it may be pointed out that the effects of +hidden spiritual causes are seen in manifested life. Let us assume for the +moment that what occult science asserts, proven by observation, is +correct:--that a man has gone through a time of purification after death, +and that during this period he has experienced in his soul how a certain +deed, performed by him in a former life, was a hindrance to his +progressive evolution. While he was undergoing this experience, the +impulse arose in him to make amends for that deed. He brings this impulse +with him into a new life and its presence produces a tendency in his +nature which draws him into conditions rendering the amendment +possible.--Taking into consideration a number of such impulses, we have the +cause for a man's being born into an environment corresponding to his +destiny. + +We may deal in the same way with another assumption. Let us again accept +as correct the assertion of occult science that the fruits of a past life +are incorporated in man's spiritual germ, and that the spirit-land in +which man finds himself, between death and a new life, is the region in +which these fruits ripen, and are transformed into talents and +capabilities which will appear in a new life and will form the personality +so that it appears as the effect of what was gained in a former life. It +will become evident to any one who accepts these hypotheses and, bearing +them in mind, surveys life impartially, that while, by their means, all +material facts may be appreciated in their full truth and significance, at +the same time everything becomes intelligible which, if only material +facts were relied upon, must forever remain incomprehensible to one whose +attention is turned toward the spiritual world. And more important still, +that illogical reasoning of the kind indicated above will disappear, +namely,--that because the most distinguished name in a line of descent +stands at the end of it, its bearer must have inherited his gifts. Life +becomes logically comprehensible through the supersensual facts +ascertained by occult science. + +Yet another weighty objection may be raised by the conscientious seeker +after truth who desires to find his way to facts and has no experience of +his own in the supersensual world. It may be urged that it is inadmissible +to accept the existence of facts, of any kind, simply because by means of +them something may be explained which is otherwise unintelligible. Such an +objection is meaningless to one who knows the corresponding facts from +supersensual experience, and in later chapters of this book the path will +be indicated that may be followed in order to gain knowledge not only of +the spiritual facts herein described, but also of the law of spiritual +causation as a personal experience. Any one, however, who is not willing +to enter upon this path may find the above objection important; and what +can be said against it is also of value to one who is resolved to follow +the path indicated. For if it is received in the right spirit, it is the +very best preliminary step that can be taken on this path. It is perfectly +true that one ought not to accept a statement about which one is otherwise +ignorant merely because, by means of it, something otherwise inexplicable +can be explained, but in the case of alleged spiritual facts the matter is +different. If such statements are accepted, the intellectual consequence +is not only that, by their means, life becomes intelligible, but that +through admitting these hypotheses into the thought-world, experiences of +quite a new kind are induced. + +Take the following case. Something befalls a man which causes him +extremely painful sensations. He may meet the situation in one of two +ways. He may submit to the occurrence as something affecting him +painfully, and abandon himself to the painful sensation, even becoming +absorbed in his grief; or he may meet it in another way. He may say: "It +is really I myself who in a former life set the force in motion which has +brought me into contact with this thing. I have really brought it on +myself." He may then awaken in himself all the feelings which such a +thought brings in its train. It goes without saying that the thought must +be entertained with perfect seriousness, and with the utmost possible +force, if it is to have such consequences in the life of sensation and +feeling. One who succeeds in this will meet with an experience which may +be best illustrated by a comparison. Let us suppose that two men have each +a stick of sealing wax in his hand. One begins reflecting upon its inner +nature. These reflections may perhaps be very wise, but if the "inner +nature" did not show itself in any way, some one might easily retort: +"That is all imagination." The other, however, rubs the sealing wax with a +woolen rag, and then shows that it attracts small particles. There is an +important difference between the thoughts which have passed through the +first man's head and his reflections, and those of the second. The +thoughts of the first man had no actual result; those of the second have +called out a hidden force, consequently something real. + +The same thing happens with regard to the thoughts of a man in whose mind +the idea arises that in a former life he has set going within himself the +force which causes him to experience a certain event. The mere conception +of this stirs up strength within him which enables him to face the event +in quite a different manner from that in which he would have met it +without entertaining such an idea. It dawns upon him that an event which +he would otherwise have looked upon as an accident was really a necessity +and he will immediately see that he had the right thought, because this +thought had the power to reveal the facts to him. If such inner processes +are repeated they will grow into a source of inner power and thus prove +their truth by their fruitfulness; and little by little, this truth is +found to be powerfully effective. Such processes have a salutary effect on +body, soul, and spirit,--nay, they help life forward in every way. Man +becomes aware that in this manner he takes the right position with regard +to life's continuity; whereas, by taking into consideration only the one +life between birth and death, he is the victim of a delusion. + +Such an entirely inner proof of spiritual causation can of course be +acquired only by each one for himself, in his own inner life. But it is in +every one's power to have it. Those who have not acquired it certainly +cannot judge of its convincing force; but those who have acquired it can +scarcely entertain any further doubt in the matter. And there is no reason +for surprise that this should be so. It is only natural that what is so +wholly bound up with the constitution of man's inmost being and +personality can be adequately proven only by inner experience. On the +other hand, it cannot be alleged that because such a matter corresponds to +inner experience it must therefore be settled by every one for himself, +and that it is no subject for occult science. It is certain that every one +must undergo the experience for himself, just as each must see for himself +the proof of a mathematical problem. But the path by which such an +experience may be gained is open to all, just as the method of proving a +mathematical problem is available to every one. + +It ought not to be denied--apart from clairvoyant observation of +course--that by means of the force producing power of the corresponding +thoughts, the just cited proof is the only one which stands firm before +all unprejudiced logic. All other considerations are no doubt very +important, but in all of them there will be something on which an opponent +might seize as a point of attack. Surely one who has acquired a fairly +impartial way of looking at things will find something in the possibility +and actual fact of man's education, which has the power of logical proof +that a spiritual being is struggling for existence within the sheath of +the body. He will compare animals with man and say to himself that at the +birth of the former there appears certain definite qualities and +capacities as something, decisive in itself, which plainly shows how it +has been designed by heredity and how it will unfold itself in the outer +world. We see how a young chicken carries out life's functions in the +appointed way from its birth; but by means of education something comes +into touch with man's inner life which is independent of any connection +with his heredity, and he may be in a position to assimilate the effects +of such external influences. The educator knows that such influences are +met by forces coming from man's inner nature. If this is not the case, all +instruction and training are meaningless. The unprejudiced educator finds +the boundary line between inherited talents and those inner forces of the +man himself which shine through them and originate in former lives, to be +very sharply marked. It is true, we cannot bring forward such weighty +proofs for things of this kind as we can for certain physical facts, by +means of scales; but then these are just the intimate things of life, and +one who has the power to appreciate such impalpable proofs will find them +convincing--even more convincing than palpable reality. + +That animals may be trained, and thus, to a certain extent, acquire +qualities and capacities by education, is no objection to one who is able +to see reality, for apart from the fact that transitional stages are met +with all over the world, the results of training an animal by no means +fade away with its individual existence, as is the case with a man. What +is more, the fact has been emphasized that faculties acquired by domestic +animals through intercourse with man are transmitted, that is to say, +continue in the species, not in the individual. Darwin describes how dogs +fetch and carry without having been taught to do so, or without having +seen it done. Who would make such an assertion with regard to human +education? + +Now there are thinkers whose observations have led them beyond the opinion +that a man is built by purely inherited forces from without. They rise to +the thought that a spiritual being, an individuality, exists before life +in the body, and fashions it; but many of them find it impossible to +conceive that there are repeated earthly lives, and that the fruits of +former lives are moulding forces during the intermediate state between two +lives. Let us take one instance from among the ranks of these thinkers. +Immanuel Hermann Fichte, son of the great Fichte, in his _Anthropology_ +(p. 528) gives the observations which led him to the following conclusion: + +"Parents are _not_ generators in the full sense of the word. They supply +organic substance, and not alone this, but also that intermediate element +of mental and sense nature which appears in temperament, colouring of +character, definite tendencies, and so on, the common source of which +proves to be 'imagination' in the wider sense indicated by us. In all +these elements of personality, the mingling and particular combination of +the souls of the parents is unmistakable; it is therefore a perfectly +well-grounded assertion that this combination is simply the result of +procreation, even if we regard procreation, as we must do, as really a +soul-process. But the real ultimate centre of the personality is just what +is lacking here; for a deeper and more searching observation reveals the +fact that even those peculiarities of disposition are but a covering and +an instrument for the containing of the individual's really spiritual and +ideal capabilities, and are qualified to aid these in their development or +to hinder them, but in no wise able to originate them." It is further +stated in the same work (p. 532): "Every individual pre-exists as regards +the fundamental form of his spirit, for no individual, from a spiritual +point of view, resembles another, just as no species of animal resembles +another species." + +These thoughts reach only far enough to allow a spiritual being to come +into the human body; but as the forces shaping such a being are not +derived from causes existing in former lives, it would be necessary that, +each time a fresh personality appears, a spiritual being should come forth +from a Divine First Cause. With this hypothesis there would be no +possibility of explaining the relationship which certainly exists between +the potentialities struggling out of man's innermost being, and that which +is forcing its way thither from his external earthly environment during +life. Man's innermost being, issuing in the case of each single person +from a Divine First Cause, would find what confronts him in earthly life +quite strange and foreign. Only then would this not be the case--as, in +fact, it is not--if there had already been a connection between the inner +man and the outer world, and if the inner man were not living in it for +the first time. + +The unprejudiced educator may undoubtedly observe clearly that he +impresses the consciousness of his pupil with something taken from life's +experiences which in itself is foreign to his merely inherited qualities, +but which, however, appears to him as if the work out of which these +experiences arise, had been done by him in the past. Only repeated lives +on earth, in conjunction with the facts set forth by occult science as +taking place in spiritual regions between two earthly lives,--only this +view can afford a satisfactory explanation of present human life looked at +from every side. I say expressly "present" human life, for occult +investigation shows that the cycle of earthly life certainly had a +beginning, and at that time man's spiritual being, which later entered a +bodily frame, existed under different conditions. In the following chapter +we shall go back to this primeval condition of human existence. When it +has been shown, from the reports of occult science how human beings +received their present form in connection with the evolution of the earth, +it will also be possible to indicate more precisely how the spiritual germ +of man's being descends from superphysical worlds into a bodily form, and +how the spiritual law of causation, or "human destiny," is developed. + + + + + +CHAPTER IV. THE EVOLUTION OF THE WORLD AND MAN + + +From the foregoing observations it will be seen that man's being is built +up of four principles: the physical body, the etheric body, the astral +body, and the vehicle of the ego. The ego works within the three other +principles, and transforms them. By means of this transformation, are +formed on a lower level, the sentient-soul, the rational- or +intellectual-soul, and the consciousness-soul: on a higher level of human +existence, are formed the Spirit-Self, the Life-Spirit, and Spirit-Man. +The relations existing between these human principles and the whole +universe are of a most varied character and their evolution is related to +that of the universe. By studying this evolution an insight is obtained +into the deeper mysteries of man's being. + +It is clear that human life is related in the most varied ways to the +environment or dwelling place in which it evolves. Physical science, +through the facts presented to it, has already been driven to the opinion +that the earth itself, man's dwelling place in the broadest sense of the +word, has undergone evolution. Science points to former conditions of the +earth when man, in his present form, did not yet exist on our planet and +it shows how man has slowly and gradually evolved to his present condition +from primitive states of civilization. Physical science, therefore, comes +also to the conclusion that there is a connection between man's evolution +and that of the heavenly body on which he lives--the earth. + +Occult science traces this connection by means of a knowledge which +obtains its data from observation quickened by spiritual organs of +perception. It traces man backwards in his course of development, and the +fact becomes evident to occult science that the real inner spiritual being +of man has progressed through a series of lives on this earth. Occult +research arrives in this way at an epoch far back in the remote past, when +for the first time that inner being of man made its entry into "external +life" as we understand it. It was in this first earthly incarnation that +the ego began to function in the three bodies--the astral body, the etheric +or vital body, and the physical body; and it then carried over the results +of that activity into its next life. + +If in our investigation we proceed backwards, in the manner indicated, as +far as that epoch, we discover that the ego finds an earth condition in +which the three bodies, physical, etheric, and astral, are already +developed and in which they bear a certain relation to each other. The ego +is, for the first time, united with the being composed of these three +bodies; and henceforth takes part in the further evolution of the three +bodies. Hitherto, up to the stage at which that ego came in touch with +them, they had evolved without a human ego. + +Occult science must now go back still farther in its researches if it is +to answer the questions, "How did the three bodies reach that stage of +evolution at which they were able to receive an ego within them?" and "How +did that ego itself come into being and acquire the capacity for working +within these bodies?" + +It is possible to answer these questions only when the gradual development +of the earth-planet itself is studied from the occult point of view. By +such investigation we arrive at a beginning of the earth-planet. That +method of examination which is based only on the facts of the physical +senses cannot arrive at conclusions concerning the beginning of the earth. +A certain point of view which avails itself of such conclusions arrives at +the result that everything material on the earth was formed out of a +primeval essence, or vapour. It is not the purpose of this work to enter +more fully into such conceptions of our planet's origin; for in occult +science the important matter is not merely to inquire into the material +processes of the earth's evolution, but first and foremost to discover the +spiritual causes lying behind what is material. + +If we see before us a man raising his hand, we may consider his action in +two different ways: we may examine the mechanism of the arm and the rest +of the organism, in order to describe the process as it takes place from +the purely physical standpoint, or we may direct the spiritual vision to +what takes place in the man's soul and there discover what constitutes the +inner motive for raising the hand. In this way an investigator, trained in +occult research, sees spiritual processes behind all the events of the +physical sense-world. In his eyes all transformations of the material part +of the earth-planet are manifestations of spiritual forces lying behind +what is material. + +But if occult observation of this kind goes farther and farther back in +the life of the earth it comes to that point in evolution at which +material things first came into being. The material element is evolved out +of the spiritual. Up to this point the spiritual element was the only one +existing. By occult investigation the spiritual element is perceived, and +the observer can see how it becomes partly condensed, as it were, into +matter. We have before us a process which is taking place--on a higher +level--much as though we were observing a lump of ice being formed by +artificial means in a vessel of water. Just as we see the ice being +condensed out of what was previously only water, so may we, by means of +occult observation, watch the condensation of what was previously entirely +spiritual, so to speak, into material things, processes, and beings. In +this way the physical earth-planet was evolved out of a cosmic spiritual +essence; and everything that is combined materially with the earth-planet +has been condensed out of what was previously united with it spiritually. +We must not, however, think that _everything_ spiritual was at any one +time changed into material form; but, in the latter we have before us +merely the transformed portions of what was originally spiritual. Thus, +even during the period of material evolution, it is always Spirit that is +really the guiding and ruling principle. + +It is obvious that the mode of thought which restricts itself to the +processes of physical sense--and to what reason is able to infer from +them--is incapable of expressing an opinion about the spiritual element of +which we are speaking. Let us assume that a being might exist to whose +senses ice would be perceptible, but not the finer condition of water, +from which ice is detached by refrigeration. For such a being, water would +be non-existent, and could become visible only when parts of it had been +transformed into ice. In the same way, the spiritual element behind +earthly processes remains hidden from one who only admits the existence of +what is perceptible to his physical senses. And if, from the physical +facts which he now perceives, he draws correct conclusions about earlier +conditions of the earth-planet, he can penetrate only as far as that point +in evolution at which the previous spiritual element was partially +condensed into material substance. Such a method of observation no more +discovers the spirit previously existing, than it perceives the spirit +which even now rules unseen behind the world of matter. + +Not until we come to the last chapters of this work can we deal with those +methods by which man acquires the faculty of looking back, by means of +occult perception, upon those earlier conditions of the earth which are +now under discussion. For the present we shall merely intimate that the +facts concerning the primeval past have not passed beyond the reach of +occult research. If a being comes into corporeal existence his material +part perishes after physical death. But the spiritual forces, which from +out their own depth gave existence to the body, do not "disappear in this +way." They leave their traces, their exact images behind them impressed +upon the spiritual ground-work of the world. Any one who is able to raise +his perceptive faculty through the visible to the invisible world, attains +at length a level on which he may see before him what may be compared to a +vast spiritual panorama, in which are recorded all the past events of the +world's history. These imperishable traces of everything immaterial are +called in occult science the "Akashic Records." + +Here it must once more be repeated that investigations of the +supersensible realms of existence can be carried on only with the aid of +spiritual perception, and consequently can be instituted in the sphere now +under consideration, only by reading the Akashic Records above-mentioned. +Nevertheless, what was said earlier in this book in a similar instance +holds good here. Supersensible facts are only to be investigated by +supersensible perceptions; but once investigated and communicated by +occult science, they may be grasped by the ordinary powers of thought, if +these are honestly exercised without bias. In the following pages the +various conditions of the earth's evolution, as given by occult science, +will be detailed. The transformation of our planet will be traced down to +the conditions of life in which we now find it. Any one who surveys what +comes before him at the present time merely through the evidence of his +senses, and then lends an ear to what occult science has to say on the +subject, namely:--how that which now lies before him has been evolved from +a far distant past,--will be able, if his thought is genuinely unbiased, to +say to himself: "In the first place, what occult science reports is quite +logical; in the second place, I can, if I assume the reports of occult +investigation to be correct, understand how things have become as they now +appear." By "logical" is not meant, in this connection, of course, that +errors might not be made from a logical standpoint in some description +given by occult research. We are here speaking of "logic" as it is +understood in the ordinary life of the physical world. Just as a logical +demonstration is accepted there as it is in physical research, even though +a single investigator, in a certain domain of facts, may make illogical +statements, so is it also with regard to occult science. It may even +happen that an investigator who possesses the power of vision in +supersensible spheres may make mistakes in a logical presentment of them, +and may be corrected by another who has no supersensible perception, but +has, none the less, a capacity for sound thinking. In reality, nothing of +any weight can be said against the logical deductions of occult science. +And it ought to be unnecessary to insist that nothing can be adduced, on +purely logical grounds, against the facts themselves. In the domain of the +physical world it can never be proved by logic, but only by ocular +demonstration, whether or no there is such an animal as a whale; +similarly, supersensible facts can be known only through occult +perception. + +But it cannot be sufficiently emphasized that an obligation is laid upon +the explorer of supersensible regions, before he determines to approach +the invisible worlds with his own power of perception, to acquire first of +all the aforementioned logical faculty, and this is none the less +essential if he recognizes that the world, manifest to his senses, will +become comprehensible if he accepts the communications of occult science +as correct. All experiences in the supersensible world are nothing but an +uncertain--nay, a dangerous--groping in the dark if we despise the method of +preparation which has been described. Therefore in this book the facts +concerning the supersensible processes of the earth's evolution will first +be given, before the path leading to the attainment of supersensible +knowledge is dealt with. + +We have also, it is true, to take into account that the man who, by sheer +thinking, comes to accept what supersensible research has to impart, is by +no means in the same position as one who listens to the account of a +physical occurrence which he is unable to see. For thinking is in itself a +supersensible activity. Materialistic thinking cannot of itself lead to +supersensible phenomena. But if thought is directed to supersensible +matters through the accounts given of them by occult science, it grows by +its own activity into the supersensible world. What is more, one of the +very best ways of acquiring supersensible perception is to grow into the +higher worlds by meditation upon what has been communicated by occult +science. For such a mode of entry insures great clearness of perception. +For this reason such thinking is regarded by a certain school of occult +investigation as a most valuable first step to take in occult training. + +It will be readily understood that it is impossible to mention in this +book all the details of the earth's evolution, as it has been spiritually +perceived by occultists, in order to illustrate the way in which the +supersensible world is reflected in the manifested. Nor was this what was +intended when it was said that the unseen may everywhere be demonstrated +by its manifest effects. It was meant rather that everything that man +encounters may, step by step, become clear and comprehensible if he brings +manifested events under the illumination of occult science. Only in a few +characteristic instances will reference be made in the following pages to +confirmations of the invisible by the manifest, in order to show how this +may be done everywhere in the course of practical life, if desired. + + ------------------------------------- + +Pursuing the evolution of the earth backward according to the above method +of scientific spiritual investigations we arrive at a spiritual condition +of our planet. But if we go farther back along this path of research we +find that everything spiritual had previously passed through a kind of +physical incarnation. Thus we come upon a bygone physical planetary +condition, which was afterwards spiritualized, and subsequently +transformed into our earth by repeated materialization. Our earth is +therefore presented to us as the reincarnation of a very ancient planet. +But occult science can go back still farther; and it then finds the whole +process twice repeated. Thus, our earth has passed through three previous +planetary conditions separated by intermediate spiritual conditions of +rest. The physical substance, however, proves to be finer and finer the +farther back we follow the incarnations. + +Now man, in the form in which he is at present evolving, makes his first +appearance upon the fourth of the planetary incarnations which have been +described, the Earth proper. And the essential characteristic of his form +is that it is composed of four principles, the physical, etheric, and +astral bodies and the ego. But that form could not have appeared if it had +not been prepared by the preceding events of evolution. The method of +preparation was that, in the earlier planetary incarnation, beings were +evolved who already had three of the present four principles of man: the +physical, etheric, and astral bodies. These beings who, in a certain +sense, may be called man's ancestors, had as yet no ego, but they +developed the three other principles and their mutual relationship to such +a point that they became sufficiently mature to receive an ego. Thus man's +ancestor attained to a certain degree of maturity of his three principles +during the earlier planetary incarnation. This condition became +spiritualized; and out of it a new planetary condition was formed in which +man's matured ancestors were contained, as it were, in embryo. Because the +whole planet had passed through a process of spiritualization and had +appeared in a new form, it offered those embryos, with their physical, +etheric, and astral bodies, which were contained therein, not only the +opportunity of again evolving up to the level on which they had previously +stood, but the further possibility, after having arrived at that level, of +reaching out beyond themselves through receiving the ego. + +The evolution of the Earth divides itself, therefore, into two parts. +During the first period the Earth itself appears as a reincarnation of the +previous planetary state. But that recurring state is a higher one than +that of the previous incarnation, in consequence of the intervening period +of spiritualization. And the Earth contains within itself the germs of +man's ancestors belonging to the earlier planet. These were first +developed up to the level they had previously reached. The attainment of +this level marks the end of the first period. But now, owing to its own +higher stage of evolution, the Earth is able to carry the germs still +higher, that is, to qualify them for receiving the ego. The second period +of the Earth's evolution is that of the development of the ego in the +physical, etheric, and astral bodies. + +In the same way that man had been thus carried a stage farther by the +evolution of the Earth, so also had this been the case during the earlier +planetary incarnations. For man had in some measure existed as early as +the first of these. Light is therefore thrown on the present constitution +of man if his evolution is followed back to the far-remote past of the +first of the planetary incarnations mentioned above. + +In occult science the first of these is called _Saturn_; the second is +termed _Sun_; the third, _Moon_; and the fourth is the _Earth_. It must be +distinctly understood that these occult terms are not to be in any way +associated with the names used to designate the members of the present +solar system.(8) In occult science Saturn, Sun, and Moon are merely names +for bygone forms of evolution through which the Earth has passed. In the +course of the following account it will be shown what relation these +worlds of remote antiquity bear to the celestial bodies composing the +present solar system. + +The relationship of the four planetary incarnations previously mentioned, +can here be only briefly sketched; for the events, the beings and their +destiny on Saturn, Sun and Moon were in truth, just as varied as they are +on the Earth itself. Therefore only a few characteristics of these +conditions can be chosen to illustrate just how these earth conditions +have evolved out of earlier ones. In this connection, one should bear in +mind that the further back we go the more dissimilar to the present ones +do these conditions become. And yet they can only be described by making +use of ideas borrowed from existing conditions of the earth. If, for +instance, light, heat, etc., are mentioned in connection with these +earlier conditions, it must not be overlooked that they are not exactly +the same as that which we now term light and heat. And yet such +terminology is accurate, for the clairvoyant observer of earlier stages of +evolution perceives something that has developed into the light and heat +of the present time. And one who follows the descriptions thus given by +occult science will, from the inner relation of these things, easily be +able to form such perceptions as correspond to those events which have +taken place in a primeval past. + +Of course there will be considerable difficulty in treating of those +planetary conditions which preceded the Moon incarnation. For during the +latter, conditions prevailed which bore, at least to a degree, some +resemblance still to earthly conditions. When one attempts to describe +these conditions one finds that such resemblances to the present time form +a certain basis on which may be expressed in clear concepts the +observations made through clairvoyance. It is quite different when the +Saturn and Sun evolutions are to be described. In that case, what lies +before clairvoyant observation is utterly different from the objects and +beings now belonging to the sphere of human life. And this difference +makes it exceedingly difficult to bring the corresponding facts of +primeval times within the scope of clairvoyant consciousness at all. + +Since however the present constitution of man cannot be understood without +going back to the Saturn state, the description therefore must be given. +And surely no one will misunderstand such a description who keeps in view +the existence of the difficulty, and the fact that owing to it much that +is said must be in the nature of a suggestion or hint of the facts in +question, rather than an exact description of them. + + ------------------------------------- + +The physical body is the oldest of the present four principles of man's +being. It is also the one, which, in its way, has attained the greatest +perfection. Occult research shows that this part of man already existed +during the Saturn evolution. It will be shown in the following account +that the form taken by the physical body on Saturn was, of course, +something quite different from the present physical body of man. The +earthly physical human body, from its nature, can only exist by being in +connection with the etheric and astral bodies and the ego, in the manner +described earlier in this book. Such a condition did not as yet exist on +Saturn. The physical body was then passing through the first stage of its +evolution, without having a human etheric body, an astral body, or an ego +incorporated in it. + +During the Saturn evolution it was growing ripe for the reception of an +etheric body. For that purpose Saturn had eventually to pass into a +spiritual condition, and then to be reincarnated as the Sun. During the +Sun incarnation the physical body developed again to the stage it had +reached on Saturn as from a germ brought over and only then could it be +inter-penetrated by an etheric body. By means of this incorporation of an +etheric body, a change took place in the nature of the physical body; it +was raised to a second stage of perfection. A similar thing took place +during the Moon evolution. Man's ancestor, as he had developed himself +when passing from the Sun to the Moon, incorporated in himself the astral +body. As a result, the physical body was changed for the second time, and +thus raised to its third stage of perfection; at the same time the etheric +body was likewise changed, and passed to its second stage of perfection. +On the earth the ego was incorporated in man's ancestor, now composed of +the physical, etheric, and astral bodies. Thereby the physical body +reached its fourth stage of perfection, the etheric body its third, and +the astral body its second stage; the ego is only now at the first stage +of its existence. + +If we give ourselves up to an unprejudiced examination of man's nature, +there will be no difficulty in acquiring a correct idea of these different +stages of perfection of his separate principles. For this purpose we have +merely to compare the physical with the astral body. It is true, the +astral body, as a psychic principle, stands on a higher level of evolution +than the physical body. And in future ages, when the former has been +perfected, it will be of very much more consequence to man's complete +being than the present physical body. Yet, in its own way, the latter has +reached a certain high degree of perfection. Consider the marvelous wisdom +with which the structure of the heart is planned, the amazing structure of +the brain--nay, even of part of a single bone, such as the upper end of the +thigh bone. In the end of this bone we find a net-work or scaffolding, +wonderfully constructed and composed of delicate spicules and lamellae. The +whole is so arranged that with the least expenditure of material the most +effective action on the joint-surfaces is obtained--hence the most +efficient distribution of friction and a proper freedom of movement. Thus +wise arrangements are found in the parts of the physical body. And if we +go on to observe the harmonious co-operation of the part with the whole, +we shall find that it is certainly true that this principle of man's being +is perfect and it does not affect the question that in certain parts +something apparently useless appears, or that disturbances of structure or +functions may take place. It will even be found that such disturbances are +in a way only the necessary shadows of the wisdom-filled light which is +poured out over the whole physical organism. + +Now compare with this the astral body as the medium or vehicle of pleasure +and pain, desires and passions. What uncertainty rules in it with regard +to pleasure and pain; how the desires and passions, of which it is the +scene, run counter to the higher goal of man; how senseless they often +are. The astral body is only now on its way to attain the harmony and +inner poise already possessed by the physical body. Similarly it might be +shown that the etheric body is certainly more perfect in its own way than +the astral but less perfect than the physical body. And it will equally +result from a corresponding study of the ego that this, the real kernel of +man's being, is now only at the beginning of its evolution. For how much +has already been accomplished of its mission, that of transforming the +other principles of man's being in order that they may become a revelation +of the ego's own nature? + +The result of an outer examination of this kind is intensified for the +occult student by something else. It might be pointed out that the +physical body is attacked by diseases. Now occult science is in a position +to show that a large proportion of all diseases owe their origin to the +fact that the perverse actions and mistakes of the astral body are +transmitted to the etheric body, and indirectly through the etheric, +destroy the perfect harmony of the physical body. The deeper connection, +which can here be only hinted at, and the true cause of many of the +conditions of disease, elude that kind of scientific observation which +confines itself solely to the facts obtained by means of the physical +senses. The connection in most cases comes about in such a way that an +injury to the astral body does not cause manifestations of disease in the +physical body in the same incarnation in which the injury takes place, but +in a later one. Hence the laws now under consideration have a meaning only +for one who is able to admit that human earth-life is repeated again and +again. But even if deeper knowledge of this kind is rejected, ordinary +observation of life makes it plain that human beings indulge in far too +many pleasures and desires which undermine the harmony of the physical +body. And the seat of pleasure, desire, passion, is not in the physical +but in the astral body. The latter is still so imperfect, in many +respects, that it is able to destroy the harmony of the physical body. + +It should also be mentioned here that such explanations as these are by no +means intended as proofs of the assertions of occult science about the +evolution of the four principles of man's being. The proofs are drawn from +spiritual research, which shows that the physical body has behind it a +transformation, enacted four times, into higher degrees of perfection, and +that man's other principles have been perfected to a lesser degree, as has +been described. It is desired merely to indicate here that these +communications made by spiritual research relate to facts which are +visible in their effects even to ordinary observation, in the degrees of +perfection reached by the physical body, etheric body, and so forth. + + ------------------------------------- + +If we wish to draw an approximately true picture of the conditions +prevailing during the Saturn evolution, we must take into account the fact +that while it lasted, there were virtually, as yet, none of the things and +creatures existing which now belong to the earth and are included in the +mineral, vegetable, and animal kingdoms. The beings of these three +kingdoms were formed during later periods of evolution. Of all the earthly +beings physically perceptible today, man alone existed at that time and of +him only the physical body existed as described. But there are at present +belonging to the earth not only the denizens of the mineral, vegetable, +animal and human kingdoms, but other beings as well, not manifesting in a +physical embodiment. Such entities were also present during the Saturn +evolution, and their activity on the Saturn scene of action brought about +the subsequent evolution of man. + +If the organs of spiritual perception are directed, not to the beginning +and end, but to the middle period of evolution of this Saturn incarnation, +we find there a condition which consists principally of heat. Nothing is +to be found composed of gaseous, fluid, or even solid constituents. All +these states appear only in later incarnations. Let us assume that a human +being, with the present organs of sense, were to approach the Saturn +condition as a spectator. None of the sense-impressions possible to him +would confront him there except the feeling of warmth, or heat. Suppose +such a being approached this Saturn; he would only sense, upon entering +the space occupied by it, that it was in a different degree of heat from +the rest of surrounding space. But he would not find that portion of space +by any means equally warm throughout, for warmer and colder parts would +alternate in the most complicated manner. Radiating heat would be felt +along certain lines. And not only straight lines, but regular figures +would be formed by the variation in heat. Something like a cosmic being, +organically constructed in itself would be discerned, appearing in +changing conditions, and consisting only of heat. + +It is difficult for a man of the present day to form an idea of anything +consisting only of heat, for he is not accustomed to think of heat as +something self-existent, but as a perceptible quality of warm or cold +gaseous, liquid, or solid bodies. To one who has adopted the physical +conceptions of our time it will seem particularly absurd to speak of heat +in the foregoing manner. He will, perhaps, say: "There are solid, liquid, +and gaseous bodies; but heat only denotes a condition assumed by one of +these three bodily forms. If the smallest particles of gas are in motion, +the movement will be felt by heat. Where there is no gas, there can be no +movement, consequently no heat." + +To an occult investigator the fact appears differently. To him heat is +something of which he speaks in the same sense as he speaks of gases, of +liquids, or of solid bodies. To him it is simply a still finer substance +than gas. And gas to him is nothing but condensed heat, in the same sense +that liquid is condensed vapour, or a solid body condensed liquid. Thus +the occultist speaks of heat bodies just as he does of bodies formed of +gas and vapour. + +If we are to follow the spiritual investigator into this region, it is +however necessary to admit that there is such a thing as psychic +perception. In the world, as it presents itself to the physical senses, +heat appears entirely as a condition of solid, liquid, or gaseous bodies; +but that condition is merely the outward appearance of heat, or the effect +of it. Physicists speak only of this effect of heat, not of its inner +nature. Just let us try then to leave entirely out of consideration any +effect of heat received through external bodies, and to realize merely the +inner experience which comes from saying the words: "I feel warm," "I feel +cold." That inner experience is the only thing capable of giving an idea +of what Saturn was during its period of evolution described above. It +would have been possible to pass right through the portion of space it +occupied; no gas would have been there to exercise pressure, no solid or +liquid body from which light-impressions could have come; but at every +point of space occupied, one would have felt inwardly, without any +external impression: "Here there is such and such a degree of heat." + +In a cosmic body of this character there are no conditions for the animal, +vegetable, and mineral organisms of to-day.(9) The beings whose sphere of +action was this Saturn, were at quite a different stage of evolution from +that of the present inhabitants of the earth who are perceptible to the +senses. In the first place there were beings there who had no physical +body like that of contemporary man. We must also guard against thinking of +man's present physical embodiment, when mention is made of a "physical +body" in this connection. We should instead carefully distinguish between +the physical and the mineral body. A physical body is one governed by the +physical laws which are now observable in the mineral kingdom. Now man's +present physical body is not only ruled by those physical laws, but is +also permeated with mineral matter. There can be no question as yet on +Saturn of a physical-mineral body of this kind. There is only a physical +bodily form, governed by physical laws; but these laws are manifested only +through the agency of heat. + +Therefore the physical body is a fine, subtle, ethereal heat body; and the +whole of Saturn consists of such heat bodies. They are the beginnings of +the present physical-mineral human body. The latter has been formed out of +the former, because there have become incorporated with the original body +the more recently formed gaseous, liquid, and solid substances. + +Among the beings of which we are now speaking, who, besides man, were +inhabitants of Saturn, there were, for instance, some which did not need a +physical body at all. The lowest principle of their nature was an etheric +or vital body. On the other hand, they had one principle higher than the +human principles. Man's highest principle is the Spirit-Man (Atma); these +beings have one still higher. And between the etheric body and the +Spirit-Man they have all the principles described in this treatise which +are also found in man: the astral body, ego, Spirit-Self, and Life-Spirit. +Just as our earth is surrounded by an atmosphere, so too was Saturn; only +in this case the "atmosphere" was of a spiritual nature. It really +consisted of the beings just named and some others. Now there was constant +reciprocal action between the heat bodies of Saturn and the beings we have +described. The latter projected the principles of their being down into +the physical heat bodies of Saturn. And while there was no life in those +heat bodies themselves, the life of their neighbours was expressed in +them. They might be compared to mirrors; only there were reflected in +them, not the images of the living beings mentioned above, but their +conditions of life. Therefore, although nothing living could have been +discovered in Saturn itself, yet it had a vivifying effect on its +environment in celestial space, because it reflected back into space, like +an echo, the life which had been sent down into it. The whole of Saturn +appeared as a mirror of celestial life. The very high beings, whose life +was reflected by Saturn, are called in occult science "Lords of +Wisdom."(10) Their activity on Saturn was not just beginning in the middle +period of that evolution, which has been described; in a certain way it +had even then already ceased. Before they could be in a position to +rejoice in the reflection of their own life from Saturn's heat bodies they +had to make those bodies capable of producing such a reflection. Therefore +their activity began soon after the beginning of the Saturn evolution. +When this happened, the body of Saturn was still chaotic material, which +could not have reflected anything. + +And in contemplating this chaotic matter, one has transferred himself, by +spiritual observation, to the beginning of the Saturn evolution. What is +to be observed there does not as yet bear anything of the later character +of heat. If we wish to describe it, we can only speak of a quality which +may be compared with the human will. From first to last it is nothing but +"Will." Therefore it is an entirely spiritual condition that meets us +here. If we ask whence came this "Will," we see it proceeding from the +effluence of exalted beings, who brought their evolution, by steps only to +be dimly conceived, up to such a height that when the Saturn evolution +began they were able to pour forth "Will" from their own being. When this +effluence had lasted a certain time, the activity of the Lords of Wisdom +described above was combined with this Will. Through this means the will, +which had hitherto had no attributes, gradually received the quality of +reflecting life back into celestial space. In occult science the beings +who found their happiness in pouring forth will, at the beginning of the +Saturn evolution are called the "Lords of Will."(11) + +After a certain stage of the Saturn evolution had been reached, through +the co-operation of will and life, begins the influence of other beings, +who are also within Saturn's environment. These are the "Lords of +Motion."(12) They have no physical or etheric body. Their lowest principle +is the astral body. When the Saturn bodies have acquired the capacity for +reflecting life, the qualities which have their seat in the astral bodies +of the Lords of Motion interpenetrate that reflected life. In consequence +of this, it appears as though expressions of feelings, emotions, and +similar psychic forces had been cast out of Saturn into celestial space. +The whole of Saturn appears like one animated being, manifesting +sympathies and antipathies. These psychic manifestations, however, are by +no means its own, but merely the activity of the Lords of Motion reflected +back. + +This also having lasted for a certain period, there begins the activity of +yet other beings, that is, of the "Lords of Form."(13) Their lowest +principle, too, is an astral body; but that body is at a different stage +of evolution from that of the Lords of Motion; whereas the latter +communicate only general manifestations of feeling to the reflected life, +the astral body of the Lords of Form operates in such a way that the +manifestations of feeling are flung out into cosmic space as if they came +from individual beings. It might be said that the Lords of Motion make the +whole of Saturn appear as an animated being. The Lords of Form separate +that life into individual living beings, so that Saturn now appears as a +conglomerate of such psychic beings. + +Let us imagine, for the sake of illustration, a mulberry or blackberry, +made up, as it is, of small individual berries. In a similar manner, to +clairvoyant vision, Saturn, during the period of evolution now being +described, is made up of individual Saturn beings, which of course have +neither life nor soul of their own, but reflect the life and soul of its +denizens. Into this condition of Saturn now come beings whose astral body +is also their lowest principle, but who have brought it to such a high +stage of development that it operates in the same way as the present human +ego. Through these beings, the ego in the environment of Saturn looks down +on that planet, and imparts its nature to Saturn's individual living +beings. Thus something is sent out from Saturn into cosmic space, which +has an effect similar to that of human personality in the present +conditions of life. The beings causing that effect are designated "Sons of +Personality."(14) They confer on the Saturn bodies the appearance of +personality. Personality itself, however, is not present on Saturn, but +only, as it were, its reflected image, the shell or husk of personality. +The real personality of these spirits is in the environment of Saturn. As +a result of these Sons of Personality letting their essence stream back +from the Saturn bodies in the manner described, that fine substance is +bestowed on those bodies which has previously been described as heat. In +the whole of Saturn there is no subjectivity; but the Sons of Personality +recognize the image of their own subjectivity, when it streams out to them +from Saturn as heat. + +When all this is taking place, the Sons of Personality are on the same +level on which man now stands. They are then passing through their "human" +period. In order to look at this fact with an unprejudiced eye, we must +imagine it possible for a being to be human without being in the exact +form in which man now exists. The Sons of Personality are "human beings" +on Saturn. They have as their lowest principle not the physical body, but +the astral body with the ego. Hence they cannot express the experiences of +their astral body in such physical and etheric bodies as those of +contemporary man; they not only _have_ an ego, however, but _are aware_ of +the fact, because the heat of Saturn brings that ego streaming back into +their consciousness. In fact, they are human beings under different +circumstances from those of earth. + +As the Saturn evolution progressed, facts follow of a different kind from +those already related. Whereas everything hitherto was a reflection of +outer life and feeling, there now begins a kind of inner life. In the +Saturn world a life of light begins flickering here and there, and growing +dim again. A quivering glimmer is seen in some places, something like +flashes of lightning in others. The Saturn heat bodies begin to glimmer, +to sparkle, and even to emit rays. This stage of evolution having been +reached, there again arises the possibility for certain beings to develop +their activity. They are those known to occult science as "Sons of +Fire."(15) Although these beings have an astral body, they are unable at +his particular stage of their existence to stir their own astral bodies; +they would not be capable of any feeling or emotion unless they could act +upon the Saturn heat bodies which have attained the stage of evolution +described. That action affords them the possibility of recognizing their +own existence from the effect which they produce. They cannot say to +themselves, "I am here"; but rather, "My environment causes me to be +here." They have perceptions, and what they perceive is the light-effects +in Saturn which have been described. These are, in a certain manner, their +ego. This gives them a peculiar kind of consciousness. It is designated +"picture-consciousness." It may be represented as having the nature of +human dream-consciousness, except that the degree of activity it enjoys +must be imagined as being very much greater than it is in human dreams, +and also that it is not a question of shadowy dream-pictures floating +hither and thither, but of pictures that have a real connection with the +play of light on Saturn. + +During this reciprocal action between the Sons of Fire and the Saturn heat +bodies, the germs of the human sense organs begin their evolution. The +organs, by means of which contemporary man becomes cognizant of the +physical world, begin to shine in their first delicate ethereal outlines. +Human phantoms, displaying as yet nothing but the primeval light pictures +of the sense-organs, become discernible within Saturn to the clairvoyant +faculty of perception. Thus these sense-organs are the result of the +activity of the Sons of Fire; but they are not the only spirits who shared +in their creation. Other beings come upon the scene of Saturn at the same +time as these Sons of Fire,--beings so far advanced in their evolution that +they are able to make use of the germs of the human sense-organs for +beholding the cosmic events taking place in the Saturn life. They are the +"Lords of Love."(16) If they were not there, the Sons of Fire could not +have the consciousness described above. They behold the events on Saturn +with a consciousness which makes it possible for them to convey these +events as pictures to the Sons of Fire. They themselves forego all the +advantages which might accrue to them from contemplating events on Saturn; +they renounce all joys and pleasures; they give up all these in order that +the Sons of Fire may come into possession of them. + +A new period of Saturn's existence succeeds these occurrences. Something +else is added to the play of light. If what here presents itself to +clairvoyant perception be reported, it may seem an absurdity to many. +Within Saturn, intermingled sensations of taste seem to be surging. Sweet, +bitter, sour, etc., are perceived throughout the interior of Saturn; while +without, in cosmic space, all this expresses itself as tone, as a kind of +music. + +In the course of these processes there are again certain beings who find +it possible to develop activity on Saturn. These are the "Sons of +Twilight, or Life."(17) They enter into reciprocal action with the forces +of taste surging up and down within Saturn. By this means their etheric or +vital body attains a state of such activity that it may be called a kind +of metabolism. They bring life into the interior of Saturn. Hence +processes of nutrition and excretion take place. This inner life makes it +possible for yet other beings to come into the planet, the "Lords of +Harmony."(18) They bestow a dim kind of consciousness on the Sons of Life, +which is even more vague and dim than the dream-consciousness of +contemporary man. It is of the kind that now comes to man in dreamless +sleep, and is, indeed, of such a low order that it does not, so to speak, +"enter into his consciousness." Yet it is there. It differs from waking +consciousness in degree and also in its nature. Plants, too, have this +dreamless-sleep consciousness at the present time. Even though it does not +bring about any perceptions of an external world, in the human sense of +the word, yet it regulates the life processes and brings them into harmony +with the processes of the outer world. + +This adjustment cannot be perceived by the Sons of Life at the stage of +Saturn's evolution now being described; but the Lords of Harmony perceive +it, and therefore it is they who really do the adjusting. All this life is +enacted within the human phantoms already described. To clairvoyant vision +they consequently appear animated; yet their life is only a semblance of +life. It is the life of the "Sons of Life," who, so to speak, make use of +the human phantoms in order to manifest themselves. + +Let us now turn our attention to the human phantoms with their semblance +of life. During the Saturn period described, their form is constantly +changing. Sometimes they bear one aspect, sometimes another. In the +further course of evolution, their forms become more definite, and +occasionally permanent. This is due to their becoming interpenetrated by +the action of the Spirits described at the beginning of the Saturn +evolution,--the Lords of Will (the Thrones). The consequence is that the +human phantom itself is endowed with the simplest, dullest form of +consciousness. This must be thought of as still duller than the +consciousness of dreamless sleep. Under present conditions, minerals have +that consciousness. It brings the inner being into harmony with the outer +physical world. On Saturn it is the Lords of Will who regulate that +harmony. And thus man appears as a copy of the Saturn life itself. That +life which is on a large scale on Saturn, is at this stage on a small +scale in man. Thus the first germ is prepared for that which is still only +a germ in contemporary man the "Spirit-Man" (Atma). This dull human will +(within Saturn) is manifested to clairvoyant faculty by effects which may +be compared with odours. Outside in celestial space, there is a +manifestation like that of a personality, which however is not directed by +an inner ego but is regulated from without, like a machine. Those who +regulate it are the Lords of Will. + +It will become evident, from a survey of the foregoing, that starting from +the previously described middle period of the Saturn evolution, the +following steps of that evolution can be characterized by comparing their +effects with the sense-perceptions of the present time. It might be said +that the Saturn evolution manifests as heat; then a play of light is +added; then an appearance of taste and sound; finally something emerges +which manifests within the interior of Saturn as sensations of smell, and +without, as a human ego acting mechanically. + +What have the Saturn revelations to say about what preceded the heat +condition? Now this is something that cannot be compared with anything +accessible to outer sense-perception. A state of things precedes the heat +condition, which contemporary man experiences only in his inner being. +When he gives himself up to ideas which he forms in his own soul, without +having any inducement brought to bear on him by an external impression, +then he has something within himself which cannot be perceived by any +physical sense, but is only accessible to the perception of the higher +clairvoyant vision. Manifestations precede the heat condition of Saturn, +which can only be perceived by a clairvoyant. Three such conditions may be +mentioned: pure psychic warmth, not outwardly perceptible; pure spiritual +light, which is outward darkness; and lastly, something of a spiritual +essence which is complete in itself, and needs no outer being in order to +become self-conscious. Pure, inner heat accompanies the appearance of the +Lords of Motion; pure, spiritual light, that of the Lords of Wisdom; pure +inner being is linked with the first emanation of the Lords of Will. + +Thus, with the appearance of heat on Saturn, our evolution comes forth out +of the inner life of pure spirituality into outwardly manifested +existence. It will be particularly difficult for present-day consciousness +to accept this, if it must be said in addition that at the same time, with +the advent of the Saturn heat condition, what we call "Time" also makes +its first appearance. That is to say, the previous conditions have nothing +to do with time. They belong to that sphere which may be called, in occult +science, "duration." Consequently, everything that is said in this book +about the conditions existing in the "Sphere of Duration" must be +understood in such a way that when expressions referring to time +conditions are used, they are only to be accepted for the sake of +comparison and explanation. That which, in a certain sense, precedes +"time," can be expressed in human language only by terms which imply the +idea of time. Even if we are aware that the first, second, and third +Saturn conditions were not enacted "one after the other," in the present +sense of the word, yet we cannot do otherwise than describe them one after +the other. Indeed, in spite of their duration or coexistence in time, they +are so dependent on one another that this very dependence may be compared +with sequence, in time. + +This indication of the first conditions of evolution on Saturn also throws +light on any further questions that may be asked as to the origin of those +conditions. From the purely intellectual point of view, it is, of course, +quite possible, when dealing with the source of anything, to inquire after +"the source of the source." But in the face of facts, this is not +possible. A comparison, however, will help us to realize this. If we find +ruts on a road we may ask, "To what are they due?" And the reply may be, +"To a carriage." It may further be asked: "Whence did the carriage come? +Whither is it going?" An answer founded on fact is again possible. We may +then proceed to ask, "Who occupied the carriage? What purpose had the +person in using it? What was he, or she, doing?" At last, however, we +shall reach a point at which inquiry by means of facts finds its natural +limit; and on inquiring further we get away from the original questions. +We only continue the inquiry mechanically, as it were. + +In such matters as the one brought forward as a comparison, it is easy to +see where facts demand the end of the inquiry. It is not so evident when +we are face to face with great cosmic questions. But as the result of +really exact observation, it will nevertheless be seen that all inquiry as +to origins must come to an end at the Saturn condition portrayed above. +For we have reached a region in which beings and events are no longer +justified by that from which they proceed, but by themselves. + +As a result of the Saturn evolution it appears that the human germ +developed up to a certain point. It attained the low, dim state of +consciousness described above. We must not imagine that its evolution does +not begin until the last of the Saturn stages. The Lords of Will carry on +their work through all conditions. Only the result is most striking to +clairvoyant perception in the last period. There is nothing like a fixed +boundary between the activities of the several groups of beings. If it is +said that the Lords of Will work first, then the Lords of Wisdom, and so +on, it is not meant that they are working only at that time. They are +working all through the Saturn evolution; only their activity can best be +observed during the periods specified. The several groups have, as it +were, the leadership at those times. + +Thus the whole Saturn evolution appears as a working out of what streamed +forth from the Lords of Will through the Lords of Wisdom, Motion, Form, +and the rest. Through this process those spiritual beings themselves +experience evolution. For instance, after they have received their life +reflected back from Saturn, the Lords of Wisdom stand on a different level +than before. The result of that activity exalts the faculties of their own +being. The consequence is that, on the completion of such activity, +something similar to human sleep comes upon them. To their periods of +activity in connection with Saturn succeed other periods, during which +they live, as it were, in other worlds. At these times their activity is +withdrawn from Saturn. On this account clairvoyant perception sees an +ascent and a descent in the Saturn evolution that has been described. The +ascent lasts until the formation of the heat condition. Then, with the +play of light, the ebb-tide sets in. When the human phantoms have assumed +form through the Lords of Will, the spiritual beings have also gradually +withdrawn themselves. The Saturn evolution dies away; as a phase of +evolution, it disappears. A kind of resting pause occurs. + +The human germ at the same time enters upon a state of dissolution; not, +however, a state in which it passes away, but one like that of a plant +seed, resting in the earth in order that it may ripen into a new plant. +Thus the human germ reposes, until a new awakening, in the depth of the +cosmos. And by the time the moment of awakening has arrived, the spiritual +beings described above have acquired, under other conditions, the +faculties by means of which they can further advance the human germ. The +Lords of Wisdom have, in their etheric body, gained the faculty not only +of enjoying the reflection of life as they did on Saturn, but of pouring +life forth from themselves, and endowing other beings with it. The Lords +of Motion are now as far advanced as were the Lords of Wisdom on Saturn. +Then the lowest principle of their being was the astral body; they now +possess an etheric, or vital body; and in a corresponding degree the other +spiritual beings have reached a further stage of evolution. All these +spiritual beings are therefore able to work at the further evolution of +the human germ in a different way than on Saturn. + +But the human germ was dissolved at the end of the Saturn evolution. In +order that the more highly evolved spirit-beings might resume their work +where they had left it off, the human germ must once more briefly +recapitulate the stages through which it had passed on Saturn. This, in +fact, is what appears to clairvoyant faculties of perception. The human +germ comes forth out of its retirement and begins to develop by its own +ability, by means of the forces which had been implanted within it on +Saturn. It comes forth out of the darkness as a "being of Will," and +assumes the appearance of life, of soul qualities, etc., up to that +mechanical manifestation of personality which it possessed at the end of +the Saturn evolution. + + ------------------------------------- + +The second of the great periods of evolution that have been mentioned, the +"Sun period," effects the raising of man's being to a higher stage of +consciousness than that which it had attained on Saturn. Compared with +man's present state of consciousness, the Sun condition might certainly be +termed "unconsciousness." For it is approximately that condition which +contemporary man experiences during absolutely dreamless sleep. Or it +might be compared to the low degree of consciousness in which our +vegetable world now slumbers. For occult science there is no such thing as +unconsciousness, but only different degrees of consciousness. Everything +in the world is conscious. + +In the course of the Sun evolution, the human being attains a higher +degree of consciousness through the incorporation within it of the +etheric, or vital body. Before this can take place the Saturn conditions +must be recapitulated in the manner described above. This recapitulation +has quite a definite meaning. That is to say, when the period of rest +which was spoken of in the foregoing statement has come to an end, that +which was formerly Saturn issues forth, out of "cosmic sleep," as a new +celestial body, the Sun. But the conditions of evolution have meanwhile +changed. The spiritual beings, whose activity on behalf of Saturn we have +portrayed, have progressed onward into different conditions. Yet at first +the human germ appears on the newly formed Sun in the form it possessed on +Saturn. It has first of all so to transform the various stages of +evolution through which it has passed on Saturn that they may suit the new +conditions on the Sun. Consequently, the sun epoch begins with a +recapitulation of the occurrences on Saturn, adjusted to the changed +conditions of Sun life. Now when the human being has advanced so far that +the stage of evolution it reached on Saturn has been adapted to the Sun +conditions, the Lords of Wisdom already mentioned, begin to let the +etheric, or vital body, pour into the physical body. The higher stage +which man reaches on the Sun may therefore be characterized in this way: +the physical body, already formed in the germ-state on Saturn, is raised +to a second stage of perfection by becoming the vehicle of an etheric or +vital body. This last-named etheric body attains its first degree of +perfection on its own account during the Sun evolution. In order, however, +that the second degree of perfection for the physical and the first for +the etheric body may be reached, the intervention of still other +spirit-beings is necessary during the further course of the Sun life, in a +similar manner to that which has been described as taking place during the +Saturn stage. + +When the Lords of Wisdom begin to stream forth their etheric body, the +Sun, previously dark, begins to shine. At the same time the first +appearances of inner activity are seen in the human germ; life has begun. +What had to be described as a semblance of life on Saturn now becomes +actual life. The influx lasts for a certain time, at the end of which an +important change for the human germ sets in--that is to say, it organizes +itself into two parts. Whereas up to this point the physical and etheric +bodies formed an intimately connected whole, the physical body now begins +to detach itself as a separate part. Yet even that separated physical body +is still pervaded by the etheric body. Therefore we have now to do with a +human being composed of two principles. One portion is a physical body +permeated by an etheric body; the other is an etheric body and nothing +else. This separation comes to pass, however, during a period of rest in +the Sun life. During this pause the shining, which had begun to appear, +dies away. The separation takes place during a "cosmic night," as it were. +Yet this interval of rest is much shorter than the one between the Saturn +and Sun evolutions mentioned above. At the expiration of the rest period +the Lords of Wisdom work for a while on the two-fold being of man, just as +they had previously done on the undivided being. Then the Lords of Motion +begin their activity. They cause their own astral body to stream through +the human etheric body. By this means man acquires the capacity for +executing certain inner movements in the physical body. These movements +may be compared with those of sap in a plant of our own time. + +The Saturn body consisted exclusively of heat substance. During the Sun +evolution that heat substance is condensed into a state which may be +compared with that of our present-day gas or steam. In occult science +"air" is the name ordinarily used for this condition. The first beginnings +of such a state are seen after the Lords of Motion have begun their +activity. The following spectacle is presented to clairvoyant +consciousness. Within the heat substance there appears something like +delicate formations which are set in rythmic motion by the forces of the +etheric body. These formations represent the human physical body at the +stage of evolution now attained by it. They are permeated through and +through with heat, and are also wrapped, as it were, in a heat envelope. +From a physical point of view, man's nature may now be said to be composed +of heat structures with air forms embedded in them--the latter in regular +motion. Hence, if we wish to retain the foregoing comparison with a plant +of the present day, we must remember that it is not a solid plant organism +which we have to consider, but an air or gas form,(19) the movements of +which may be compared with the circulation of the sap in plants of to-day. + +The evolution thus indicated continues. After a certain time another +interval of rest sets in; after this the Lords of Motion go on working +until their activity is supplemented by that of the Lords of Form. The +effect of the latter is that the gas structures, which before were +constantly changing, now assume lasting form. This, too, happens because +the Lords of Form cause their forces to flow in and out of the human +etheric body. When the Lords of Motion alone were acting on the gaseous +organisms, these were in perpetual motion, not keeping their form for an +instant. Now, however, they temporarily assume distinguishable shapes. +Again, after a certain period, there occurs a time of rest; and then once +more the Lords of Form continue their activity. But the conditions within +the Sun evolution are now entirely changed. For the point has been reached +when the Sun evolution has attained its zenith. This is the time at which +the Lords of Personality, who attained their human stage on Saturn, ascend +to a higher degree of perfection. They advance beyond the human stage; +they attain a form of consciousness which contemporary man does not yet +possess in his normal course of development on the earth. He will acquire +it when the earth--the fourth of the planetary stages of evolution--has +reached its goal and has entered upon the next planetary period. Then man +will not only perceive around him what his present physical senses enable +him to apprehend, but he will be able to see in images the inner psychic +conditions of the beings surrounding him. He will have a (clairvoyant) +picture-consciousness, although retaining complete self-consciousness. +There will be nothing dream-like or vague in his clairvoyance, but he will +perceive what is psychic, in pictures certainly, but in such a way that +these images will be the expression of realities, as physical colours and +sounds are now. Man, at present, can attain to this degree of clairvoyance +only through occult training, which will be treated later in this book. + +Now this clairvoyance is attained by the Sons of Personality, as a gift of +their normal evolution, midway in the Sun period; and it is just on this +account that they become capable of acting on the newly formed etheric +body of man during the Sun evolution, in a way similar to that in which +they acted on the physical body on Saturn. Just as there the heat +reflected their own personality back to them, so do the gaseous organisms +now reflect back to them, in gleams of light, the images of their +clairvoyant consciousness. They clairvoyantly behold what is taking place +on the Sun. And this vision is by no means mere observation; it is as +though something of the force which mortals call love made itself felt in +the images which stream forth from the Sun. If a clairvoyant looks more +closely, he will find the cause of this phenomenon. Exalted beings have +blended their activity with the light that is being radiated from the Sun. +They are the Lords of Love (the Christian Seraphim) already mentioned. +Henceforth they act, together with the Sons of Personality, on the human +etheric, or vital body. By means of that activity the etheric body +advances a step farther along its path of evolution. It acquires the +capacity not only of transforming the gaseous forms within it, but of so +elaborating them that the first indications of a propagation of living +human beings appear. Emanations, so to speak, are driven out (as though +exuded) from the gaseous organisms that take on shapes resembling their +mother-forms. + +In order to describe the further course of the Sun evolution, reference +must be made to a fact in the formation of worlds which is of the greatest +possible significance. It is this,--that by no means every being attains +the goal of its evolution in the course of one epoch; there are some that +fall short of that goal. Thus, during the Saturn evolution, not all of the +Sons of Personality actually reached the human stage for which, as +described above, they were destined; and just as little did all the +physical human bodies, developed on Saturn, attain the degree of maturity +which qualifies them to become vehicles of an independent etheric body on +the Sun. The consequence is that beings and organisms are present on the +Sun which are not in harmony with their environment. These must now make +up, during the Sun evolution, for what they failed to attain on Saturn. +The following may, therefore, be clairvoyantly observed during the Sun +period. When the Lords of Wisdom begin their pouring in of the etheric +body, the Sun body is to some extent darkened. Structures are mingled with +it which, properly speaking, belong to Saturn. They are heat organisms +which are not able to condense themselves into air in the proper manner. +These are the human beings left behind in the Saturn stage. They are not +able to become vehicles of a normally developed etheric body. + +Now the heat substance of Saturn, which has thus been left behind, splits +into two parts on the Sun. One part is absorbed, as it were, by human +bodies, and henceforward forms a kind of lower nature within man's being. +Thus something, which really corresponds to the Saturn stage, is +incorporated in the bodily part of man on the Sun. Now just as the Saturn +body of man made it possible for the Sons of Personality to raise +themselves to the human stage, the Saturn part of man performs the same +office on the Sun for the Sons of Fire. They raise themselves to the human +stage by letting their forces flow in and out of the Saturn part of man, +as did the Sons of Personality on Saturn. + +This also happens during the middle period of the Sun evolution. The +Saturn part of the human being is then so far matured that with its help +the Sons of Fire (Archangeloi) are able to pass through their human stage. +Another part of the Saturnian heat substance becomes detached and attains +an independent existence alongside of and among the human beings on the +Sun. This forms a second kingdom by the side of the human kingdom, a +kingdom which develops on the Sun only a perfectly independent physical +body, like a heat body. In consequence of this, the fully evolved Sons of +Personality are not able to direct their activity toward any independent +etheric body in the manner before described. But there were also certain +Sons of Personality left behind at the Saturn stage who fell short of the +human stage. A bond of attraction exists between them and the second Sun +kingdom which has become independent. They must now act toward the +backward kingdom on the Sun as their advanced brethren did on Saturn in +regard to human beings. The latter had only their physical body perfected +here. But there is no possibility on the Sun for such a work on the part +of the backward Sons of Personality. They therefore separate themselves +from the Sun body, and form an independent celestial body outside it. This +body, accordingly, withdraws from the Sun, and from it the backward Sons +of Personality act on the beings of the second Sun kingdom which have been +described. In this way two world-organisms have been formed out of the one +which was previously Saturn. The Sun has now in its environment a second +celestial body, one which exhibits a kind of re-birth of Saturn, a new +Saturn. From this Saturn the character of personality is conferred on the +second Sun kingdom. Therefore within this kingdom we have to do with +beings which have no personality on the Sun itself. Yet they reflect back +to the Sons of Personality on the new Saturn the special personality of +those spirits. Clairvoyant consciousness is able to observe among the +human beings on the Sun, heat forces which act upon the regular course of +Sun evolution, and in which the sway of the spirits described as belonging +to the new Saturn is to be seen. + +We notice the following facts about man's being during the middle period +of the Sun evolution. It is divided into a physical body and an etheric +body. Within these the activity of the advanced Sons of Personality plays, +conjointly with that of the Lords of Love. Now part of the backward Saturn +nature is mingled with the physical body. In this plays the activity of +the Sons of Fire. We now see in everything which the Sons of Fire effect +on the backward Saturn nature, the forerunners of the present human +sense-organs. It has been shown how these Sons of Fire were already at +work on the elaboration of the sense-germs in the heat substance on +Saturn. The first outline of the present human glands is to be recognized +in what is accomplished by the Sons of Personality conjointly with the +Lords of Love (Seraphim). + +But the above described is not the whole of the activity of the Sons of +Personality dwelling on the new Saturn. They not only extend their +activity to the second Sun kingdom mentioned above, but they also +establish a kind of connection between that kingdom and the human senses. +The heat substances of this kingdom flow in and out of the germs of the +human sense-organs. By this means the human being on the Sun acquires a +kind of perception of the lower kingdom situated outside him. That +perception is naturally a dim one, closely corresponding to the dull +Saturn-consciousness previously described. And it consists essentially of +varied heat effects. + +Everything here described as taking place in the middle of the Sun +evolution continues for a certain definite period. Then a time of rest +again occurs. After that, things continue for a while in the same manner +up to a certain point of evolution, at which the human etheric body is so +far matured that a united action of the Sons of Life (Angeloi) and the +Lords of Harmony (Cherubim) can set in. To clairvoyant consciousness, +certain manifestations now appear within man's being, which may be +compared with perceptions of taste, and which are made known externally as +sounds. A similar thing has already been stated about the Saturn +evolution. But here on the Sun the processes relating to human beings are +more from within and are full of more independent life. + +The Sons of Life thereby acquire that dim picture-consciousness which the +Sons of Fire had already attained on Saturn. In this the Lords of Harmony +are their helpers. They really behold clairvoyantly what is now being +enacted within the Sun evolution; only they give up all the results of +that contemplation, and the enjoyment of those revelations of Wisdom that +arise from it, and allow them to stream, like splendid visions of +enchantment, into the dream-like consciousness of the Sons of Life. The +latter again work these pictures of their visions into the etheric body of +man, so that it attains higher and higher stages of development. + +Again an interval of rest ensues, again everything is awakened from +"cosmic sleep"; and after further lapse of time the human being is +sufficiently advanced to use its own forces. These forces are the same +that were poured forth into man's being by the "Thrones" during the latter +part of the Saturn period. This human being now evolves an inner life, +which, in its manifestation to clairvoyant consciousness, may be compared +with an inner perception of smell. But outside, in the direction of +celestial space, man's being is manifested as a personality, though not +one directed by an inner ego. It appears more like a plant with the +character of a personality. It has been stated that at the end of the +Saturn evolution personality is manifested somewhat machine like. And just +as then, the first germ was developed of that which still remains a germ +in contemporary man,--the Spirit-Man (Atma),--so at this point there is +formed a similar first germ of the Life-Spirit (Budhi). + +When all this has continued for some time, an interval of rest again +occurs. Following this, as in previous instances, the activity of the +human being is resumed for a while. Then conditions commence, which mark a +new intervention of the Lords of Wisdom. By its means human nature becomes +capable of feeling the first traces of sympathy and antipathy for its +environment. In all this there is still no real sensation but only a +premonition of sensation. For the inner life-activity, which might be +characterized in its manifestation as perception of smell, is revealed +externally as a kind of primitive language. If the human being is inwardly +conscious of a useful smell--or taste, or glitter,--it is manifested +outwardly by a sound; and the same thing happens, in a corresponding way, +with an inwardly uncongenial perception. Through all the events described, +the real meaning of the Sun evolution for the human being is indicated. +The human being has reached a higher stage of consciousness than that of +the Saturn period. It is the consciousness of sleep. + +After a time, the point of evolution is also reached at which the higher +beings connected with the Sun stage must pass into other spheres in order +to work out that with which they have endowed themselves by their work on +the human being. A long period of rest sets in, one similar to that +between the Saturn and Sun evolutions. Everything that has been perfected +on the Sun passes into a condition which may be compared with that of a +plant when its powers of growth are resting in the seed. But just as those +powers of growth appear again in a new plant, so does everything that was +living on the Sun come forth again, after the period of rest, from the +cosmic depths, to begin a new planetary existence. + +The meaning of such a term of rest, or "cosmic sleep," will readily be +understood if we will only direct our spiritual vision to one of the +orders of beings already mentioned, for instance, to the Lords of Wisdom. +They were not far enough evolved on Saturn to be able to ray forth an +etheric body from themselves. They were only prepared for this after they +had gone through their experiences on Saturn. During the rest (Pralaya) +they transform into actual capacity what has been previously only prepared +within them. Thus on the Sun they are evolved far enough to pour forth +life from themselves, and to endow the human being with an etheric body of +its own. + + ------------------------------------- + +After the interval of rest, that which had previously been the Sun comes +forth again out of the "cosmic sleep." That is, it again becomes +perceptible to the clairvoyant faculties which had been able to observe it +before, but had lost sight of it during the resting period. There are now +two points to be observed with regard to the newly appearing planetary +organism, which may, in occult science, be denoted the "Moon" (and this +must not be confused with that portion of it which is now the earth's +moon). In the first place, that which had detached itself during the Sun +period as a "new Saturn" is once more within the new planetary body. This +Saturn has therefore been again united with the Sun during the term of +rest. Everything which was in the original Saturn reappears at first as +one world-organism. Secondly, the human etheric bodies which had been +formed on the Sun have been absorbed, during the resting period, by that +which constitutes the spiritual sheath of the planet. At this point of +time, therefore, they do not make their appearance united with the +corresponding physical human bodies, but these latter at first appear +separately. They contain everything which had been gained for them on +Saturn and the Sun, but they are without the etheric, or vital body. +Indeed, they cannot incorporate that etheric body within themselves +immediately, for it has also been passing, during the period of rest, +through an evolution with which they are not yet harmonized. + +What occurs at the beginning of the Moon evolution, in order to bring +about this adjustment, is, first of all, another recapitulation of the +Saturnian events. The physical part of man passes once more through the +stages of the Saturn evolution, but under greatly altered circumstances. +On Saturn there were only the forces of a heat body at work within him; +now there are also those of the gas body that has been elaborated. These +latter forces do not, however, appear quite at the beginning of the Moon +evolution. Then everything appears as though man's being were composed +only of heat substance, and as though the gas forces were lying dormant +within that substance. Then comes a time when the first indications of +these forces make their appearance; and lastly, in the latest period of +the Saturn recapitulation, man's being has the same appearance as during +the animated period of his Sun existence. Yet, all life still proves to be +but a semblance of life. + +Next occurs a period of rest similar to the short periods of rest of the +Sun evolution. Then the pouring in of the etheric body, for which the +physical body has now become ripe, begins anew. As in the case of the +recapitulation of Saturn, this influx takes place in three distinct +periods. During the second of these, man's being is so far adjusted to the +new Moon conditions that the Lords of Motion are able to bring into play +the faculty they have acquired. This faculty consists in pouring the +astral body out of their own being into man's being. They prepared +themselves for this work during the Sun evolution, and during the time of +rest between the Sun and Moon they transformed what had been prepared into +the faculty alluded to. This influx lasts for a while, then one of the +shorter intervals of rest sets in. After that the influx continues until +the Lords of Form begin their activity. In consequence of this pouring of +the astral body into the human being by the Lords of Motion, man acquires +his first psychic qualities. He begins to develop sensations in connection +with the processes which take place within, through the possession of an +etheric body, and which during the Sun evolution were still of a +plant-like nature; these processes now give him sensations of pleasure and +displeasure. But it is nothing more than a constant inner ebb and flow of +such pleasure and displeasure, until the Lords of Form intervene. Then +these changing feelings are so transformed that there appear in man's +being what may be regarded as the first signs of wish or desire. The human +being strives after a repetition of what has once caused pleasure, and +tries to avoid what has been felt as antipathetic. However, since the +Lords of Form do not give up their own nature to the human being, but +merely let their forces stream in and out, desire is wanting in depth of +feeling and independence. It is directed by the Lords of Form, and has an +instinctive character. + +The human physical body on Saturn was a heat body; on the Sun a +condensation into the gaseous state, or into "air," has taken place. Now, +as during the Moon evolution, the astral element is rayed into the +physical part, which at a definite moment attains a further degree of +condensation and arrives at a state which may be compared with that of a +liquid substance of today. In accordance with the usage of occult science +this state may be called "water." By water, is not meant only the water we +now have, but this term applies to every liquid form in existence. The +physical human body now gradually assumes a form composed of three kinds +of material structures. The densest is a "water body"; through this flow +air currents; and all of this again is permeated by manifestations of +warmth. + +Now all the organisms do not attain full, adequate maturity during the Sun +stage. Therefore there are organisms to be found on the Moon which are +only at the Saturn stage, and others which have only reached the Sun +stage. In this way two other kingdoms arise by the side of the normally +evolved human kingdom. One consists of beings which have stopped short at +the Saturn stage, and therefore have only a physical body, which even on +the Moon is not yet able to become the vehicle of an independent etheric +body. This is the lowest of the Moon kingdoms. A second consists of beings +which have been left behind at the Sun stage, and which therefore do not +mature sufficiently on the Moon to take on an independent astral body. +These form a kingdom between the one just mentioned and the regularly +developed human kingdom. + +But there is still something else taking place: The substances containing +only heat forces and those containing only air forces, permeate these +human beings. Thus it happens that the latter have within them on the Moon +both a Saturnian and a solar nature. In this way a kind of cleavage has +taken place in human nature; and by means of this cleavage, something very +momentous is called forth within the Moon evolution after the activity of +the Lords of Form has begun. The first evidences of a cleavage in the +cosmic body of the Moon becomes then apparent. One part of its substances +and beings separates from the other; two heavenly bodies are formed out of +one. One of these becomes the abode of certain higher beings who were +previously more closely connected with the undivided celestial body; while +the other is occupied by human beings, the two lower kingdoms described +above, and certain higher beings who did not pass over to the first +celestial body. + +The first heavenly body, with the higher beings, appears like a reborn but +refined Sun; the other is really the new formation, the "old Moon." The +regenerated Sun, on going out, takes with it only "heat" and "air" from +the substances which have been formed on the Moon; on what is left as the +Moon there is the liquid condition as well as the other two substances. As +a result of this separation the beings which have withdrawn with the +newborn Sun are not, in the first place, hampered in their further +evolution by the denser Moon beings. Thus they are able to continue their +own progress without hindrance. But thus they attain just that much more +power to act now upon the Moon beings from their Sun. And they in turn +also acquire thereby new possibilities of evolution. Most important of +all, the Lords of Form are still in union with them. These accentuate the +passions and the desire-nature, and this expresses itself gradually also +in a further condensation of the physical human body. What was previously +nothing but liquid in that body assumes a densely viscous form; and the +air-like and heat-like formations are correspondingly condensed. Similar +processes take place in the two lower kingdoms. + +The result of the separation of the Moon-body from the Sun-body is that +the former bears the same relation to the latter as the Saturn-body once +did to the whole cosmic evolution surrounding it. The Saturn-sphere was +formed out of the body of the "Lords of Will" (the Thrones). From out its +substance emanated back into cosmic space everything which the +above-mentioned spiritual beings in the environment of Saturn experienced. +And this radiation by degrees awakened independent life, by means of the +subsequent processes. All evolution is due to the fact that independent +beings differentiate themselves from their environment, then this +environment like a reflection stamps itself upon those differentiated +beings who then evolve further independently. The Moon-body, having +likewise separated from the Sun-body, reflects at first the life of the +latter. If nothing further had then happened, the following cosmic process +would have taken place: There would have been a Sun-body in which +spiritual beings adapted to that body would have lived through their +experiences in the elements of heat and air. + +Set over against this Sun-body would have been a Moon-body, in which other +beings of like nature with the Sun-beings would have undergone their +experiences in the conditions of heat, air, and water. The progress from +the Sun-incarnation to that of the Moon would have consisted in the +Sun-beings seeing their own life, as in a reflection of the events on the +Moon. They would have thus been able to enjoy it, something which they +were still incapable of doing during the Sun incarnation. But evolution +did not remain at this stage. Something occurred which was of the deepest +significance for all future evolution. Certain beings adapted to the +Moon-body, take possession of the element of will (the heritage of the +Thrones) which was at their disposal, and by its means develop a life of +their own, which takes shape independently of the Sun-life. Alongside of +those Moon experiences which are entirely under the influence of the Sun, +there arise independent Moon experiences, and, at the same time, states of +rebellion or mutiny against the Sun-beings. And the various kingdoms which +had arisen on the Sun and Moon, first and foremost of which was the +kingdom of man's ancestors, are drawn into these conditions. In this way +the Moon-body contains within it, spiritually and materially, two kinds of +life: one that is in inner union with the Sun-life, and another which has +"fallen away" from it and goes its own way independently. This division +into a twofold life appears in all subsequent events of the Moon +incarnation. + +What presents itself to clairvoyant consciousness in this period of +evolution may be realized from the following pictures. The whole basic +mass of the Moon is formed of a semi-animated substance which at one time +moves sluggishly, at another quickly. This is not yet a mineral mass like +the rocks and constituents of the earth upon which present day humanity +walks. We might call it a kingdom of plant-minerals, only we have to +imagine that the main body of the Moon consists wholly of this +plant-mineral substance, as the earth today consists of rock, soil and +other substances. Just as now we have towering masses of rock, so there +were then harder portions embedded in the Moon's bulk; these may be +compared with hard wooden structures or formations of horn; and as plants +now arise out of mineral soil, so the surface of the Moon was covered and +penetrated by the second kingdom, consisting of a kind of plant-animal. +Their substance was softer than the general mass of the Moon, and more +mobile. This kingdom extended over the other, like a viscous sea. + +Man himself at that time may be called animal-man. He had in his nature +the component parts of the other two kingdoms; but his being was +thoroughly interpenetrated by an etheric and an astral body, upon which +the forces of higher beings worked, issuing from the severed Sun. His form +was thus brought to greater perfection. While the Lords of Form were +giving him a form which adapted him to Moon life, the Sun-Spirits were +giving him a nature which lifted him beyond that life. He had the power of +ennobling his own nature with the faculties given him by these Spirits,--in +fact, of raising what was akin to the lower kingdoms to a higher level. + +Seen spiritually, the events now under consideration may be described in +the following way. Man's ancestor had been brought to greater perfection +by beings who had fallen away from the Sun kingdom. This improvement +extended especially to everything that could be experienced in the element +of water. Over that element the Sun-beings, who were rulers in the +elements of heat and air, had less influence. The consequence of this was +that in the organism of man's ancestor two kinds of beings manifested +themselves. One part of the organism was wholly interpenetrated by the +influences of the Sun-beings. In the other part, the rebellious +Moon-beings were operative. Owing to this, the latter part was more +independent than the former. In the former there could only arise states +of consciousness in which the Sun-beings lived; in the latter there lived +a kind of cosmic consciousness, such as was typical on Saturn, only now +upon a higher level. + +Man's ancestor consequently felt himself to be an "image of the universe," +whereas his "Sun-part" felt itself to be only an "image of the Sun." The +two beings now came to a kind of conflict in man's nature. A settlement of +this conflict was brought about by the influence of the Sun-beings, +through which the material organism which made the independent universal +consciousness possible, was rendered frail and perishable. From time to +time this part of the organism had to be thrown off. During and also some +time after the separation, man's ancestor was a being wholly dependent on +the Sun influence. His consciousness became less independent; he lived +within it, entirely surrendered to Sun-life. Then the independent portion +of the Moon was once more renewed. After some time this process was +repeated. Thus man's ancestor lived on the Moon in alternating conditions +of clearer and duller consciousness; and the alternation was accompanied +by a change of his being in a material respect. From time to time he laid +aside his Moon-body and resumed it later. Seen physically, great variety +appears in the kingdoms of the Moon above mentioned. The mineral-plants, +plant-animals and animal-men are differentiated into groups. This will be +understood when it is borne in mind that as a result of certain organisms +having been left behind at each of the earlier stages of evolution, forms +possessing most varied qualities took physical shape. There are formations +still retaining the qualities of the early Saturn period, others showing +those of the middle period and again others of the closing period of +Saturn. A similar statement is true of all the stages of the Sun +evolution. + +As organisms belonging to the evolving planet are left behind, so is it +also with certain beings connected with that evolution. Through the +progress of evolution up to the Moon period, different grades of such +beings have already arisen. There are the Sons of Personality who not even +on the Sun have attained their human stage; but there are also others who +then caught up with evolving humanity. A number of the Sons of Fire, who +should have attained humanity on the Sun, fell behind. Now, just as during +the Sun evolution certain of the Sons of Personality withdrew from the Sun +and caused the reappearance of Saturn as a separate body, so it also +happens that in the course of the Moon evolution the beings described +above separate and form individual celestial bodies. So far we have +mentioned only the separation into Sun and Moon; but for the reasons +already given, other world-organisms detached themselves from the +Moon-body, which made its appearance after the great interval between the +Sun and Moon. + +After a certain time we have a system of cosmic bodies the most advanced +of which, as can easily be seen, must be called the New Sun. And just such +a bond of attraction as was described above for the evolution as existing +between the backward Saturn kingdom and the Sons of Personality on the new +Saturn, is formed between each of these bodies and the corresponding +Moon-beings. It would take us much too far to follow up in detail all the +celestial bodies that come into existence. It must suffice to have pointed +out the reason why a succession of them arises by degrees from the +undivided world-organism which appears as Saturn at the beginning of human +evolution. + +After the intervention of the Lords of Form, on the Moon, evolution +proceeds for a while in the manner described. At the end of this time +there is again a pause. While it lasts, the coarser portions of the three +Moon kingdoms are in a sort of resting state, but the finer parts, in +particular the human astral body, extricate themselves from those coarser +organisms. They reach a condition in which the higher forces of exalted +Sun-beings are able to act upon them very powerfully. After the interval +of rest they again interpenetrate those parts of man's being which are +composed of the coarser substances. Because they received such powerful +forces during the pause--in a free state--they are able to make those +coarser substances ripe for the influence, after a certain time, of the +Sons of Personality and the Sons of Fire, who have progressed normally. + +In the meantime these Sons of Personality have raised themselves to a +level upon which they possess the "consciousness of inspiration." Here +they are not only able--as was the case with clairvoyant +picture-consciousness--to observe the inner state of other beings in +images, but to apprehend the inner nature itself of those beings, as +though in a spiritual tone-language. But the Sons of Fire have risen to +that height of consciousness possessed on the Sun by the Sons of +Personality. Thus both kinds of spirits are able to influence the now more +developed life of the human being. The Sons of Personality act on the +astral body, the Sons of Fire on the etheric body of this human being. The +astral body thereby acquires the character of personality. It now not only +experiences pleasure and pain, but relates them to itself. It has not +arrived at a complete ego-consciousness, that says to itself, "I am here"; +but it feels itself upheld and protected by other beings in its +environment. When looking, as it were, up to these, it is able to say, +"This, my environment, keeps me alive." + +The Sons of Fire now work upon the etheric body. Under their influence the +movement of forces in that body becomes more and more an inner function of +life. What then results finds physical expression in a circulation of +fluids and in phenomena of growth. The gaseous substances have become +condensed into liquid substances; we may speak of a kind of nutritive +process, in the sense that what is received from without becomes +transformed and elaborated within. Perhaps if we think of something +intermediate between nutrition and respiration in the present meaning of +the terms, we may get an idea of what then happened in this respect. The +nutritive matter was drawn from the animal-plant kingdom by the human +being. We must think of those animal-plants as floating or swimming--or +even lightly attached in an element surrounding them, as the lower animals +of the present time live in water, or land animals in air. Yet the element +is neither water nor air in the present sense, but something midway +between the two, a kind of thick vapour in which most heterogeneous +substances move hither and thither, as though dissolved in currents +flowing in all directions. + +The animal-plants appear only as condensed regular forms of this element, +often differing little physically from their environment. The process of +respiration exists alongside of the process of nutrition. It is not as it +is upon the earth, but like a drawing in and a streaming out of heat. To +clairvoyant observation it is as though during those processes, organs +opened and closed, through which a warming current passed in and out, and +through which airy and watery substances were also carried in and out. And +since man's nature at this stage of evolution already possesses an astral +body, respiration and nutrition are accompanied by feelings, so that a +sort of pleasure ensues when materials which promote the upbuilding of +man's nature are taken in from without. Aversion is caused if injurious +substances flow in, or even if they merely approach. + +Just as during the Moon evolution the respiratory and the nutritive +processes were closely connected, as has been described, so was the +process of perception in close connection with reproduction. No immediate +effect was produced on any of the senses by the things and beings in the +environment of Moon humanity. Perception was, on the contrary, of such a +nature that the presence of things and beings called up pictures in the +dull, dreamy consciousness. These pictures were much more closely +connected with the real nature of the environment than the present +sense-perceptions, which record in colour, sounds, smell etc., so to +speak, only the outside of things and beings. + +In order to get a clearer idea of the human consciousness on the Moon, let +us imagine human beings immersed in the vaporous environment described +above. Most varied processes take place in this vapour-element. Materials +unite, substances break asunder one from the other; some parts become +condensed, others rarified. All this happens in such a way that human +beings do not see or hear anything of it directly, but it calls up +pictures in their consciousness. These may be compared with the images of +our present dream-consciousness, as for instance when an object falls to +the ground, and a sleeping man does not discern what has really happened +but perceives it in the form of a picture; let us say he thinks that a +shot has been fired. However, the pictures in the Moon-consciousness are +not arbitrary, as is the case with such dream-pictures; although they are +symbols, not representations, yet they correspond with outer events. A +definite outer event can call up only one definite picture. The Moon-being +is therefore in a position to regulate his conduct by means of these +pictures, as present-day man does by means of his perceptions. We must +nevertheless be careful to notice that conduct, regulated by perception, +is governed by choice whereas action, under the influence of the pictures +we have described, takes place as if prompted by some dim instinct. + +It is by no means as though only outer physical processes become +perceptible through this picture-consciousness, but it is through the +pictures that the spiritual beings, who rule behind the physical facts +together with their activities, become likewise perceptible. Thus the +Lords of Personality become visible, so to speak, in the phenomena of the +animal-plant kingdom; the Sons of Fire appear behind and in the +mineral-plant beings; and the Sons of Life appear as beings whom man is +able to imagine unconnected with anything physical,--whom he sees, as it +were, as etheric-psychic organisms. + +Though these pictures of the Moon-consciousness were not representations, +only symbols of outer things, they nevertheless had a much more important +effect on the inner nature of man than the images now caused by +perception. They were able to set the whole inner being into motion and +activity. The inner processes were moulded in conformity with them. They +were genuine formative forces. Man's being became what those formative +forces made it; it became, to a certain extent, a representation of the +events of its consciousness. + +The further evolution progresses in this manner, the more it results in a +deeply incisive change in man's being. The power issuing from the pictures +in the consciousness gradually becomes unable to extend over the whole +human bodily frame, which divides into two parts, or two natures. Members +are formed subject to the shaping influence of the picture-consciousness, +and they become to a great extent a copy of that life of imagination in +the way just described. Other organs escape such an influence. They are, +as it were, too dense, too much determined by other laws, to conform +themselves to the picture-consciousness. These organs withdraw from the +human influence; but they come under another, that of the exalted +Sun-beings themselves. A period of rest, however, is first seen to precede +this stage of evolution. During this pause, the Sun-Spirits are gathering +force to influence the Moon-beings under quite new circumstances. + +After this term of rest, man's being is distinctly divided into two +natures. One of these is withdrawn from the independent action of the +picture-consciousness; it assumes a more definite form, and comes under +the influence of forces which, though issuing from the Moon body, are only +called forth there through the influence of the Sun-beings. This part of +the human being shares more and more in the life which is stimulated by +the Sun: the other part rises, like a kind of head, out of the first one. +It is flexible, can move itself, and takes shape in conformity with the +life of dull human consciousness. Yet the two parts are closely connected +with each other; they send one another their vital fluids, and members +extend from one into the other. + +An important harmony is now attained by the working out, during the time +in which all this happened, of such a relation between the Sun and Moon as +is in keeping with the aim of this evolution. It has already been +intimated in a former passage how the advancing beings throughout their +stages of evolution, shape their celestial bodies from out the general +cosmic mass. They emanate, as it were, the forces which govern the +aggregation of the substances. The Sun and Moon have thus separated from +each other, as was necessary for the preparation of the right abodes for +their respective beings. But this regulation of material and its forces by +the spirit is carried very much farther. The beings themselves condition +as well, certain movements of the heavenly bodies, and the definite +revolutions of them around each other. In consequence, those bodies occupy +changing positions with regard to each other. And if the position or +situation of one body relative to another is altered, the effects of their +respective inhabitants upon each other also change. So it is with the Sun +and Moon. Through the movement of the Moon around the Sun, which by this +time had come about, the human beings come alternately at one time more +into the sphere of the Sun's influence, at another they are turned away +from it and are then thrown back more on their own resources. The movement +is a consequence of the "fall" of certain Moon-beings, as already +described, and of the settlement of the conflict which was thereby brought +about. It is the physical expression of the new relation of spiritual +forces created by this falling away. As a consequence of the rotation of +the one sphere round the other the beings inhabiting these heavenly bodies +experience the alternating conditions of consciousness above described. We +may put it thus, that the Moon alternately turns its life toward the Sun +and away from it. There is a Sun time and a planetary time and during this +latter, the Moon-beings develop on the side of the Moon which is turned +away from the Sun. + +It is true however, that so far as the Moon is concerned, in addition to +the movement of the celestial bodies, still something else must be +considered. That is to say, clairvoyant consciousness, on looking back, +can plainly see the Moon-beings wandering around their own planet, at +quite regular periods of time. Thus at certain times they seek localities +where they can give themselves up to the Sun influence; at other periods +they wander to places where they are not subject to that influence, and +where they can, as it were, reflect upon their own being. + +In order to complete the picture of these events, we must further notice +that the Sons of Life attain their human stage during this period. Man's +senses, the beginnings of which already existed on Saturn, cannot even +yet, on the Moon, be used for his own perception of external objects. But +at the Moon stage those senses become the instruments of the Sons of Life, +who make use of them in order to perceive through them. These senses, +belonging to the physical human body, enter thereby into reciprocal +relations with the Sons of Life, by whom they are not only used but +improved. + +Through the changing relations of the Sun, there appears now in the human +being himself, as has been already indicated, a change in the conditions +of life. Things so shape themselves that when the human being is dominated +by the Sun influence, he devotes himself more to the Sun life and its +phenomena than to himself. At such times he feels the greatness and glory +of the universe; he, so to speak, absorbs them. Those very exalted beings +who dwell on the Sun then influence the Moon, which again influences human +beings. This influence, however, does not extend to the whole of man, but +chiefly to those parts which have thrown off the influence of their own +picture-consciousness. It is then that especially the physical and the +etheric bodies attain a definite size and form. On the other hand, the +phenomena of consciousness retire into the background. But when the human +being is turned away from the Sun, it is occupied with its own nature; an +inner activity begins, especially in the astral body while the outer form, +on the contrary, becomes more insignificant, and less perfect in form. + +Thus during the Moon evolution there are two states of consciousness to be +clearly distinguished, alternating with each other; duller during the Sun +period and clearer during the time when life is left more to its own +resources. The first state though duller, is on the other hand more +unselfish; man then lives a life more devoted to the outer world, to the +universe. It is an alternation of states of consciousness, which on one +hand may be compared with the alternation of sleeping and waking in +present day humanity, as well as with his life between birth and death, on +the other hand with the more spiritual existence between death and a new +birth. The awakening on the Moon, when the Sun period gradually ceases, +might be described as something intermediate between the awakening of +contemporary man each morning, and his being born. And in the same way the +gradual dulling of consciousness at the approach of the Sun period +resembles a condition midway between falling asleep and dying. For on the +old Moon there was not yet such a consciousness of birth and death as man +now possesses. Man gave himself up to the enjoyment of the universe in a +kind of Sun life. During this period he was carried beyond his own life; +he lived more spiritually. We can only attempt an approximate description, +by way of comparison, of what man experienced during such times. He felt +as though the forces of the universe were streaming into him, pulsing +through him. He felt as though intoxicated with the harmonies of the +universe which he thus experienced. + +As such times his astral body was as though set free from the physical +body; also part of the etheric body went with it out of the physical body. +This organism, consisting of the astral and etheric bodies, was like a +delicate, wonderful musical instrument, from the strings of which the +mysteries of the universe reverberated. And the members of that part of +the human being on which consciousness had but slight influence were +shaped in accordance with the harmonies of the universe. For the +Sun-beings worked in those harmonies. Thus this part of man was given its +form by the spiritual sounds of the universe; and at the same time the +alternation between the clearer state of consciousness during the Sun +period, and the duller one, was not so abrupt as was that between the +waking state and that of absolutely dreamless sleep in contemporary man. +The picture-consciousness was not so clear as the present waking +consciousness; but on the other hand, the other consciousness was not so +dull as the dreamless sleep of the present day. + +Thus the human being had a conception, even though dim, of the play of the +cosmic harmonies in his physical body and in that part of his etheric body +which had remained united with the physical body. During the time when, so +to speak, the Sun did not shine on humanity, the picture-concepts replaced +these harmonies in man's consciousness. There was then a revival +particularly of those parts of the physical and etheric bodies which were +under the immediate power of consciousness. On the other hand, other parts +of the human being, now not exposed to the formative forces streaming from +the Sun, underwent a kind of hardening and drying up process. When the Sun +period again drew near, the old bodies decayed; they fell away from the +human being, and as though from the grave of his old bodily form, the +rejuvenated human being appeared, who even in this new form, was still +uncomely. + +A renewal of the life-process had taken place. By the operation of the +Sun-beings and their harmonies, the new-born body shaped itself again in +its perfection, and the process described above was repeated. Man felt +that renewal as if it were the putting on of new garments. The kernel of +his being had not passed through an actual birth or death; it had only +passed from a spiritual tone-consciousness, in which it was given over to +the outer world, to one of a more inner nature. It had sloughed off its +skin. The old body had become useless; it was thrown off and renewed. This +then more clearly describes what has been characterized above as a kind of +reproduction, and which as has been said, is closely connected with +perception. Man's being has brought forth his likeness with respect to +certain parts of the physical and etheric bodies. However a being totally +different from the parent being does not come into existence, but the +kernel of the parent-being passes over into the offspring. No new being +arises, but the same one in a new form. + +Thus the Moon human being experiences a change of consciousness. When the +Sun period draws near, his pictured images become dimmer and dimmer, and +blissful devotion takes possession of him; the harmonies of the universe +resound in his peaceful inner being. Toward the end of this time the +images of the astral body begin to be animated; he begins to be more +conscious of himself and able to experience sensation. Man experiences +something like an awakening from the bliss and tranquility in which he was +wrapped during the sun period. + +At the same time another important experience begins. With this new +clearing up of the picture-consciousness the human being sees himself as +though enveloped in a cloud, which has descended upon him like a being +from the cosmos. + +And he feels that being as something belonging to him, as a completion of +his own nature; he feels it as that which gives him existence, as his +"ego." That being is one of the Sons of Life. Man feels toward him +somewhat like this: "I have lived in this being, even when I was given up +to the glory of the universe in the Sun period,--only then he was not +visible to me; now he is." And it is also this Son of Life from whom +proceeds the force which, during the Sunless period, acts upon the body of +man. Then when the Sun period again approaches, man feels as though he +himself became one with the Son of Life. Even if man does not see him, he +nevertheless feels closely united with him. + +Now the connection with the Sons of Life was such that not every +individual human being had a Son of Life to himself, but an entire group +of people felt such a being belonging to them. Thus people on the Moon +lived segregated into groups, and each group felt in one of the Sons of +Life its common "group-ego." The etheric body of each particular group had +a specific form, in this way these groups differed from each other. But as +the physical bodies shaped themselves in conformity with the etheric +bodies, the differences of the latter were also stamped upon the former; +and the individual groups of human beings appeared as so many species of +people. As the Sons of Life looked down on the human groups belonging to +them, they saw themselves to a certain extent reproduced in manifold +individual human beings. And therein they felt their own egohood. They, so +to speak, mirrored themselves in man. This was indeed the mission of the +human senses at that time. It has already been shown that the senses did +not as yet transmit objective perceptions. But they reflected the nature +of the Sons of Life. What those Sons of Life perceived through reflection, +gave them their "ego-consciousness." What was aroused in the human astral +body by this reflection was the dull dim pictures of the +Moon-consciousness. By thus acting conjointly and reciprocally with the +Sons of Life, the human beings laid the foundations of the nervous system +within their physical bodies. The nerves appear, one might say, as +continuations of the senses, directed inwardly into the human body. + +It is evident, from this description, in what manner the three kinds of +Spirits, those of Personality, of Fire, and of Life, act upon +Moon-humanity. If we look back upon the most important, namely the middle +period of the Moon evolution, we may say that the Sons of Personality are +at that time implanting in the human astral body independence and the +character of personality. It is owing to this fact that man can turn his +attention inwards and work upon himself during those times when the Sun is +not shining upon him. + +The Sons of Fire act upon the etheric body in so far as the independent +formation of the human being becomes imprinted upon it. Through their +means it comes to pass that human beings are again conscious of +themselves, as such, every time the body is renewed. Thus a kind of memory +is bestowed on the etheric body through the Sons of Fire. + +The Sons of Life act on the physical body in such a way that it is able to +become the expression of the astral body which has now become independent. +They thus make it possible for the physical body to become a physiognomic +copy of its astral body. On the other hand, higher spiritual beings, in +particular the Lords of Form and of Motion, reach down into the physical +and etheric bodies, as far as these are developing during the Sun periods, +regardless of the independent astral body. Their intervention comes from +the Sun, in the manner described above. + +Under the influence of such facts, the human being gradually matures to a +point where it can develop within itself the germ of the Spirit-Self just +as during the second half of the Saturn evolution it developed the germ of +the Spirit-Man and on the Sun that of the Life-Spirit. Thereby all the +Moon conditions are changed. Human beings have not only become more noble +and refined through successive transformations and renewals, but they have +also gained in power. For this reason the picture-consciousness was more +and more maintained during the Sun periods. It also gained influence in +the formation of the physical and etheric bodies, which hitherto had been +formed entirely by the action of the Sun-beings. + +What took place on the Moon through human beings and the Spirits connected +with them became more and more like that which had formerly been effected +by the Sun with its higher beings. The consequence was that those +Sun-beings were able more and more to concentrate their forces on their +own evolution. By this means the Moon became, after a time, mature enough +to be again re-united with the Sun. To spiritual vision, these occurrences +take place as follows: The "rebellious Moon-beings" had been gradually +overcome by the Sun-beings and compelled to submit to them in such a +manner, that their activities became a part of and subordinate to the +activities of the Sun-beings. It is true that this happened only after the +lapse of long ages during which the Moon periods had become shorter and +shorter, and the Sun periods longer and longer. Now there again comes an +evolution during which the Sun and Moon form one world-organism. By this +time the physical human body has become quite etheric. + +When it is said that the physical body has become etheric, it must not be +imagined that under such circumstances there is no existing physical body. +What was formed as a physical body during the Saturn, Sun, and Moon +periods, still exists. It is important to recognize the physical element +even where it is not externally and physically manifested. It may also be +present in such a way that it shows outwardly an etheric or even an astral +form. We must distinguish between the outward appearance and the inner +law. What is physical may become etheric and astral, at the same time +retain in itself the physical law. That is the case when the physical body +of man has attained a certain degree of perfection on the Moon. It becomes +etheric in form. + +But when clairvoyant observation, which can perceive such things, is +directed toward an etheric body of this kind, that body is seen to be +ruled by physical, not etheric, laws. The physical element has in this +case been taken into the etheric world, there to rest and to be nurtured +as though in a mother's tender care. Later it again emerges in a physical +form, but at a higher stage. If Moon-humanity had kept its physical body +in its coarse physical form, the Moon would never have been able to unite +itself with the Sun. By accepting the etheric form, the physical body +becomes more closely related to the etheric body, and by this means can +again be more closely interpenetrated with those parts of the etheric and +astral bodies which had been forced to withdraw from it during the Sun +periods of the Moon evolution. Man, who appeared as a being with a +two-fold nature during the separation of Sun and Moon, again becomes an +undivided being. The physical becomes more psychic. Therefore the psychic +also becomes more closely connected with the physical. + +Now the Sun-Spirits, into whose immediate sphere this undivided human +being has entered, are able to act upon it in quite a different manner +from their previous influence from without on the Moon. Man is now in a +more psycho-spiritual environment. Owing to this, the Lords of Wisdom are +able to effect something momentous. They imbue and inspire him with +wisdom. He thereby becomes in a certain sense an independent soul. And to +the influence of these beings is added that of the Lords of Motion. They +act principally on the astral body, so that under their influence it +produces psychic activity, and an etheric body filled with wisdom. The +latter is the foundation of that which has been described above as the +rational or intellectual soul in contemporary man, whereas the astral +body, inspired by the Lords of Motion, is the germ of the sentient soul. +And because all this is effected in man's being in his progressed +condition of independence, these germs of the rational and sentient soul +appear as the expression of the Spirit-Self. In this connection the +mistake must not be made of thinking that at this period of evolution the +Spirit-Self was something separate from the intellectual and sentient +souls. The latter are only the expression of the Spirit-Self, which +signifies their higher unity and harmony. + +It is especially significant that the Lords of Wisdom intervene at this +period in the manner described. For they do this not only with regard to +humanity but also for the benefit of the other kingdoms which have been +elaborated on the Moon. Upon the reunion of Sun and Moon these lower +kingdoms are drawn into the Sun sphere. Everything in them which was +physical becomes etheric. There are, therefore, minela-plants and +plant-animals now in the Sun, just as there is humanity there. But those +other creatures are still endowed with their own laws of being. They +therefore feel like strangers in their environment. They came upon the +scene with a nature but little in harmony with their surroundings. But as +they have become etheric, the activity of the Lords of Wisdom may also +extend to them. Everything which has come from the Moon into the Sun now +becomes pervaded with the forces of the Lords of Wisdom. Hence what is +developed out of the Sun-Moon organism during this period of evolution may +be called in occult science the "Cosmos of Wisdom." + +When, therefore, after an interval of rest, our Earth system appears as +the successor of this Cosmos of Wisdom, all the beings newly emerging on +the earth, developing out of their Moon-germs, prove to be filled with +wisdom. And this is the reason why earthly man when contemplating the +things around him, is able to discover the wisdom concealed in their inner +nature. The wisdom in each leaf of a plant, in every bone in animal and +man, in the marvelous structure of the brain and heart, fills us with +admiration. If man requires wisdom to understand things, and therefore +gathers wisdom from them, this shows that there is wisdom in the things +themselves. For however much man might have striven to understand things +by means of wise perceptions, he could not draw wisdom from them unless it +had first been put into them. He who tries by means of wisdom to +understand things, assuming at the same time that wisdom had not first +been concealed within them, may just as reasonably believe that he can +empty water out of a glass into which it has not first been poured. As +will be shown later in this book, the Earth is the "old Moon" risen again. +And it appears as an organism full of wisdom, because it was permeated by +the Lords of Wisdom and their forces during the epoch that has been +described. + +It will easily be understood that this description of the Moon condition +could take account only of certain temporary forms of evolution. It was +necessary to pause at certain things in the progress of events, and single +them out for delineation. It is true that this kind of description gives +only isolated pictures, and it may be deplored for this reason, that in +the foregoing account the evolutionary scheme was not brought down to a +system of precise and definite concepts. But in the face of such an +objection it may be well to point out that the description was +intentionally given in less clearly defined outlines. For it is not of so +much consequence here to give speculative ideas and to construct theories +as to represent what really passes before the spiritual eyes of +clairvoyant consciousness, when looking back upon these events. With +regard to the Moon evolution this cannot be done in such sharp and +definite outlines as are characteristic of earthly perceptions. In the +Moon period we are mainly concerned with variable, changing impressions, +with shifting, moving pictures and their transitory stages. We have, +moreover, to bear in mind that we are contemplating an evolution +continuing through long, long periods of time, and that out of all that +presents itself, it is possible to seize upon only momentary pictures and +fix them for delineation. + +The Moon period actually reached its highest point at the time when the +astral body, implanted in man, had brought him so far along the +evolutionary path that his physical body afforded the Sons of Life the +possibility of attaining their human stage. Man had then attained all that +this epoch could give him for himself, for his inner nature on the upward +path. The following, or second half of the Moon evolution may therefore be +termed the "ebb-tide," or wane. But even during this ebb-tide one sees a +most important thing taking place with regard to man's environment, and +even with regard to himself. It is now that wisdom is implanted in the +Sun-Moon body. It has been shown that during the ebb-tide the germs of the +intellectual and sentient souls are implanted. But the development of +these, as well as of the consciousness-soul and with it the birth of the +"Ego"--the free self consciousness--does not ensue until the Earth period. + +At the Moon stage the intellectual- and sentient-souls have as yet no +appearance of being used by human beings as a means of expression; they +appear rather as instruments of those Sons of Life who belong to humanity. +Were we to describe the feeling of the human dweller on the Moon in this +respect, we should have to say that he experiences the following: "The Son +of Life lives in and through me; he surveys through me the environment of +the Moon; in me he reflects upon the things and beings of that +environment." The Moon human being feels himself overshadowed by the Son +of Life, and looks upon himself as the instrument of that higher being. +During the time of the separation of Sun and Moon he felt a greater +measure of independence when the Sun was turned away from him; but at the +same time he also felt as though the ego belonging to him, which had +disappeared from the picture-consciousness during the Sun period, now +became visible. It was, for Moon-humanity, what may be described as a +change in the states of consciousness, so that the Moon-being had this +feeling: "In the Sun period my ego wafts me away into higher regions, into +the presence of exalted beings, and when the Sun disappears it descends +with me into lower worlds." + +The actual Moon evolution was preceded by a preparatory stage. In a +certain way the Saturn and Sun evolutions were recapitulated. Now, after +the reunion of Sun and Moon, during what we have termed the ebb-tide, two +epochs may be distinguished one from the other. In the course of these, +even physical condensation occurs to a certain degree. Therefore +psycho-spiritual conditions of the Sun-Moon organism alternate with others +of a more physical nature. In such physical epochs human beings and those +of the lower kingdoms appear as though they were preparing, in stiff not +yet self-reliant forms, the type of what they were to become in a more +independent manner during the Earth period. We may therefore speak of two +preparatory epochs in the Moon evolution, and of two others during the +ebb-tide. In occult science such epochs may be termed cycles.(20) In that +period which follows the two preparatory epochs, and precedes those of the +ebb-tide--that is to say, during the time of the separation of the +Moon--three epochs can again be distinguished. The middle period is the +time when the Sons of Life reached the human level. It is preceded by a +period in which all conditions lead up to that crowning event; and it is +followed by one which may be called a time of adaptation and of perfecting +the new creations. + +In this way the middle period of the Moon evolution is again divided into +three epochs, which, with the two preparatory periods and the two during +the ebb-tide make up seven Moon cycles, or rounds. It may therefore be +said that the whole Moon evolution passes through seven cycles, or rounds. +Between them are intervals of rest, which have been mentioned repeatedly +in the above description. Yet we can approach a true concept of these +facts only if we do not think of the changes between the periods of +activity and those of rest, as sudden ones. For instance, the Sun-beings +little by little withdraw their activity from the Moon. A time begins for +them which, viewed from without, appears to be their resting period, +whereas in reality an intense, independent activity still continues on the +Moon itself. Thus the active period of one kind of being repeatedly +extends into the resting time of another. If we take account of such +things we may speak of a rhythmic ascent and descent of forces in cycles. +Indeed, similar divisions are to be recognized even within the seven Moon +cycles mentioned. We may then call the whole Moon evolution one great +cycle, and the seven divisions, or rounds, within it, "small" cycles; and +again, the separate parts of these, "smaller" cycles. This systematic +arrangement into seven times seven divisions is also noticeable in the Sun +evolution and can be indicated during the Saturn period. Yet we must bear +in mind that the boundaries between the divisions are somewhat obliterated +even in the Sun, and still more so in Saturn. These boundaries become more +and more defined the nearer evolution advances to the Earth period. + + ------------------------------------- + +At the close of the Moon evolution, which has been sketched in the +foregoing pages, all the beings and forces connected with it enter upon a +more spiritual form of existence. This is on quite a different plane from +that of the Moon period, and also from that of the Earth evolution which +follows. A being possessed of faculties so highly developed as to enable +him to perceive all the details of the Moon and Earth evolutions need not +necessarily be able to see what happens during the interval between the +two periods. For one possessing such vision, beings and forces would, at +the end of the Moon period, disappear, as it were, into nothingness; and +after an interval they would issue forth again from the dusky twilight of +the cosmic depths. Only a being endowed with considerably higher faculties +would be capable of following up the spiritual events which take place +during this interval. + +When this interval is over, the beings who took part in the evolutionary +processes on Saturn, Sun, and Moon reappear endowed with new faculties. +Beings of a higher order than man have, by their former achievements, won +the power of bringing man's evolution forward to a point at which he would +be able to unfold in himself, during the Earth period, a form of +consciousness which stands a step higher than the picture-consciousness he +had possessed during the Moon period. But man must first be prepared to +receive this gift. + +During the Saturn, Sun, and Moon evolutions, he incorporated within his +being the physical, etheric, and astral bodies. But those bodies were only +endowed with such faculties and powers as enabled them to have a +picture-consciousness; the organs and forms by means of which they could +attain to a cognizance of a world of outer sense-objects, such as is +requisite for the Earth stage, were still wanting. Just as the new plant +unfolds only what is concealed in the seed originating from the old plant, +so do the three principles of man's nature appear, at the beginning of the +new stage of evolution, with such forms and organs as will enable them to +develop only a picture-consciousness. It is necessary first to prepare +them for the unfolding of a higher state of consciousness. + +This takes place in three preliminary stages. During the first, the +physical body is raised to a level at which it becomes able to undergo the +necessary remodeling which is to serve as a basis for consciousness of +outer objects. This is one of the preliminary stages of the actual earth +evolution, and may be called a recapitulation of the Saturn period on a +higher level. For during this period, as during the Saturn period, higher +beings are working only on the physical body. When the latter has +progressed far enough in its evolution, all beings must first again pass +into a higher form of existence before the etheric body can also progress. +The physical body must, as it were, be recast, in order to be able, in its +remodeled state, to receive the more highly constituted etheric body. +After this interval devoted to a higher form of existence, a kind of +recapitulation of the Sun evolution on a higher level, occurs for the +purpose of shaping the etheric body. And after another interval, a similar +thing occurs for the astral body, by means of a recapitulation of the Moon +evolution. + +Let us now turn our attention to the evolutionary processes taking place +after the close of the third recapitulation described. All beings and +forces have passed again into a state of spiritualization. During that +state they ascended into higher worlds. The lowest of the worlds, in which +something of them is still to be perceived during this spiritualizing +epoch, are the same in which contemporary man sojourns between death and a +new birth. These are the regions of the spirit-world. Thence the beings +and forces gradually descend again into lower worlds. Before the physical +Earth evolution begins they have so far descended that their lowest +manifestations are to be seen in the astral or psychic world. + +Everything human existing at that period is still in its astral form. In +order to understand this condition of humanity, attention should be paid +especially to the fact that though man has within him the physical, +etheric and astral bodies, yet the physical and etheric bodies are not +present in their own forms but in astral form. It is not physical form +that makes the physical body physical, but the fact that it embodies +physical laws, although possessing an astral form. It is a being in a +psychic form with a physical law of existence. The etheric body is in a +similar position. + +To spiritual vision the Earth at this stage of evolution appears at first +as a heavenly body all soul and spirit, in which, therefore, even physical +and life forces appear in a psychic form. In this world-organism +everything which will subsequently be moulded into the creatures of the +physical earth is contained in a germinal state. The globe is luminous; +but its light is not yet such as could be seen by physical eyes, supposing +even that they had then existed. The globe shines only in psychic light to +the opened vision of the seer. + +A process now takes place on this globe which may be designated +"condensation." The result of this is that after a time a fiery form +appears in the midst of the psychic globe; this condition was similar to +that of Saturn in its densest state. This fiery form is interpenetrated by +the action of the various beings who are taking part in the evolution. The +reciprocal action which is to be observed between those beings and the +planetary body is like a rising out of and a diving into the earth's fiery +globe. Hence the earth's globe is by no means a homogeneous substance, but +has somewhat the character of an ensouled and spiritualized organism. The +beings destined to become human on the earth in man's present form are as +yet in a condition which renders them the least capable of sharing in the +activity of plunging into the fiery globe. They remain almost entirely in +the uncondensed environment. They are still living in the bosom of the +higher spiritual beings. At this stage they come in contact with the fiery +earth at only one point of their psychic form, and this causes one part of +their astral form to be densified by the heat. Thus earth-life is +enkindled in them. They therefore still belong to psycho-spiritual worlds +with regard to the greater part of their nature, but by coming in contact +with the earth's fire, vital heat plays around them. + +If we wish to draw a material, yet supersensible, picture of these human +beings in the very beginning of the earth's evolution, we must imagine a +psychic ovoid, or egg, contained within the circumference of the earth, +and enclosed on its lower surface, as an acorn is by its cup. The +substance of the cup, however, consists solely of heat or fire. The +process of being enveloped by heat not only causes the kindling of life in +the human being, but a change appears simultaneously in the astral body. +In this body becomes incorporated the first germ of what afterwards +becomes the sentient-soul. We may therefore say that man at this stage of +his existence consists of the sentient-soul, the astral body, the etheric +body, and the physical body, which latter is formed out of fire. Those +spiritual beings who participate in human existence surge through the +astral body. Man feels himself bound to the earth body by the +sentient-soul. He has therefore at this time a preponderating +picture-consciousness, in which are manifested those spiritual beings in +whose bosom he reposes; and the feeling of his own body seems to be merely +a point within that consciousness. He looks down, so to speak, from the +spiritual world upon earthly possession, which he feels belongs to him. + +Further and further the condensation of the earth now proceeds and at the +same time the differentiation of the various parts of man, as has been +described, becomes more and more defined. From a definite point of +evolution onward, the earth is so far condensed that only part of it is +fiery; another part has assumed a substantial shape, which may be termed +"gas" or "air." A change also takes place now in man. He is not only +brought into contact with the heat of the earth, but the air substance is +incorporated in his fire-body. And as heat kindled life in him, the air +playing around him creates an effect within him which may be called +(spiritual) sound. His etheric body begins to resound. Simultaneously, a +part of the astral body becomes separated from the remainder; this part is +the germ of the intellectual-soul which appears later. + +In order to bring before our eyes what takes place in the human soul at +this time, we must notice that the beings superior to man are surging +through the airy-fiery body of the earth. In the fire-earth it is at first +the Sons of Personality who are of importance to man, and when man is +stirred into life by the heat of the earth his sentient soul says to +itself, "These are the Sons of Personality." In the same way the beings +called "Archangels" earlier in this book (in accordance with Christian +esotericism) appear in the air-sphere. It is their influences which man +feels within him as sound, when the air plays around him. And the +intellectual-soul then says to itself, "These are the Archangels." Thus +what man at this stage perceives, through his connection with the earth, +is not as yet a collection of physical objects, but he lives in sensations +of heat which rise up to him, and in sounds; in those heat currents and +sound waves, however, he feels the Sons of Personality and the Archangels. +It is true that he cannot perceive those beings directly, only, as it +were, through a veil of heat and sound. While these perceptions are +penetrating from the earth into his soul, there continue to ascend and +descend within it the images of those higher beings in whose tender care +he feels himself to be. + +Now evolution takes a further step, which is once more expressed in +condensation. Watery substance is incorporated into the Earth-body, so +that now the latter consists of three parts,--igneous, aeriform, and +aqueous. Before this happens, something of great importance takes place. +An independent celestial body is split off from the fiery-aeriform earth; +this new body becomes in its later development our present sun.(21) +Previously, earth and sun had formed one body. After the sun had been +split off, the earth still has at first everything within it which is in +and on the present moon. The separation of the sun takes place because +higher beings could no longer carry on their own evolution as well as +their task on Earth within this atmosphere, now densified to the +consistency of water. They separate from the general mass of the Earth the +only substances useful to them, and fare forth to make a new abode for +themselves in the sun. They now influence the earth from the sun, from +outside. Man, however, needs for his further evolution an environment in +which matter becomes still more condensed. + +With the incorporation of watery substance in the earth-body a change also +takes place in man. Henceforth not only does fire stream into him and air +play around him, but watery substance is incorporated into his physical +body. At the same time his etheric part changes: that is, it is now +perceived by man as a fine light-body. Previous to this, man had felt +currents of heat rising up to him from the earth: he had felt air +surrounding him through tones; now, the watery element also penetrates his +fire-air body, and he sees its ebb and flow as the alternate flaring up +and dimming of light. But a change has also taken place in his soul. To +the germs of the sentient and intellectual souls is added that of the +consciousness-soul. The "Angels" work in the element of water; they are +also the real producers of light. It was as though they appeared to man in +light. + +The higher beings who were previously in the Earth-planet itself, now +influence it from the sun. On this account all effects produced on the +earth are changed. The human being chained to earth would no longer be +able to feel the influence of the sun-beings within him, if his soul were +unceasingly turned toward the earth, from which his physical body is +taken. A change now appears in the conditions of human consciousness. At +certain times the sun-beings wrest the soul of man from his physical body, +so that man is now alternately purely psychic, in the bosom of the +sun-beings, and, when united with the body, in a condition in which he +receives earth influences. When in the physical body, heat currents stream +up to him; a sea of air is sounding round him and water pours into and out +of him. When man is out of his body the images of the higher beings in +whose care he is, float through his soul. + +The earth passes through two periods at this stage of its evolution. +During one of these it allows its substances to circulate around the human +souls and clothe them with bodies; during the other, the souls have +withdrawn from it, and only the bodies are left and the human beings are +in a condition of sleep. It is speaking quite in conformity with facts to +say that in those times of a remote past the earth passed through a day +and a night time. (Expressed in terms of physical space this means that +through the reciprocal action of the sun-beings and the earth-beings, the +earth is brought into a movement in relation with the sun; thus there is +brought about the alternation of day and night periods described above. +The day period is when the surface of the earth, on which man is evolving, +is turned toward the sun; the night period, the time when man leads a +purely psychic existence, is when the earth's surface is turned away from +the sun. Now it must not, of course, be imagined that in that far-off time +the earth's motion around the sun was like its present motion. The +conditions were still utterly different. But even at this early point it +is helpful to realize that the motions of the celestial bodies are a +consequence of the mutual relations of the spiritual beings inhabiting +them. Spiritual-psychic causes produce in the celestial bodies positions +and motions which permit the manifestation of spiritual conditions on the +physical plane.) + +If our gaze were turned upon the earth during its night period, its body +would appear like a corpse. For it consists to a great extent of the +decaying bodies of those human beings whose souls are in another state of +existence. The organized watery and aeriform structures of which human +bodies were formed become disintegrated, and dissolve into the rest of the +earth's substance. Only that part of man's body which was formed from the +very beginning of the earth evolution by the co-operation of fire and the +human soul, and which subsequently became denser and denser, continues to +exist as an insignificant looking embryo. Now when the day period begins, +the earth once more participates directly in the sun influence, and human +souls press forward into the sphere of physical life. They come in contact +with the embryos, and cause them to spring up and assume an external form, +which appears like an image of man's psychic being. Something like a +delicate fertilization then takes place between the human soul and the +bodily embryo. + +The souls thus embodied now begin once more to attract the aeriform and +watery substances and incorporate them in their own bodies. Air is +expelled and absorbed by the organized body,--the first beginning of that +which later appears as the respiratory process. Water too is absorbed and +expelled; the nutritive process in its original form has begun. But these +processes are not yet perceived as external ones. A kind of external +perception takes place in the soul only by means of the already +characterized kind of fertilization. Here the soul vaguely feels its +awakening to physical existence when it comes in contact with the embryo +which is held toward it from the earth. It then feels something which may +be put into words thus: "This is my form." And such a feeling, which might +even be called a dawning consciousness of self, abides within the soul +through this union with the physical body. But the soul still feels the +process of absorbing air in an absolutely psycho-spiritual way, as an +image, which appears in the form of tone-pictures surging up and down; +these give form to the embryo which is being incorporated within them. The +soul everywhere feels itself in the midst of sound waves, and that it is +fashioning the body in accordance with those tone forces. Thus are human +forms developed at that stage of evolution. They cannot be observed in any +external world by our present consciousness. They evolve like vegetable or +flower forms of fine substance, therefore appear like flowers waving in +the wind. + +During his Earth period, man experiences the blissful feeling of being +fashioned into such forms. The absorption of the watery parts is felt in +the soul as an accession of force, or inner strength. From without it +appears as growth of the physical human structure. As the direct influence +of the sun decreases, the human soul also loses the power of controlling +these processes. By degrees they are cast aside. Only those parts are left +which allow the embryo, above described, to mature. But man leaves his +body, and returns to the spiritual form of existence. (As not all parts of +the earth's body are employed in building up human bodies, we must not +imagine that during the earth's night period, it is composed exclusively +of disintegrating corpses and embryos waiting to be awakened. All these +are imbedded in other structures, which are formed out of the earth's +substances. The status of those structures will be explained later.) + +Now, however, the process of condensing the earth's substance continues. +To the watery element is added the solid or "earthly" substance ("earthly" +in the sense of occult science). And when this happens man also, during +his earth period, begins to incorporate the earthly element in his body. +As soon as this incorporation begins, the forces which the soul brings +with it out of the disembodied state, no longer have the same power as +before. Previously, the soul had fashioned its body out of the igneous, +aeriform, and watery elements, in accordance with the tones which +resounded and the light-pictures which played around it. The soul cannot +do this with regard to the solidified form. Other forces now interpose to +shape it. What is left behind of man, when the soul withdraws from the +body, is not only an embryo to be fanned into life by the returning soul, +but a structure containing in itself reanimating power. The soul, at its +departure, not only leaves its image behind on earth but sends down some +of its animating power into that image. + +Now on its reappearance on earth the soul alone no longer suffices to +awaken the image to life; reanimation must take place in the image itself. +The spiritual beings influencing the earth from the sun now uphold the +reanimating force that is in the human body, even though man himself is +not upon the earth. Thus, during its incarnation, the soul is not only +sensible of the sounds and light-pictures floating around, in which it +feels the beings next above it, but, through receiving the earthly +element, it comes under the influence of those still higher beings who +have taken up their abode on the sun. Previously, man felt that he +belonged to the psycho-spiritual beings with whom he was united when free +from the body. His ego was still within them. Now that ego confronts him +during physical incarnation, quite as much as everything else which is +around him during that period. Independent images of the psycho-spiritual +being of man were henceforth on the earth. These structures, in comparison +with the present human body, were of a finer material. For the earthly +part mixed with them only in its finest state, much in the same way as +when man of the present day absorbs the finely distributed substances of +an object through his organ of smell. Human bodies were like shadows. But +as they were distributed over the whole earth they came under earth +influences, which varied in their nature on different parts of the earth's +surface. Whereas formerly bodily images corresponded to the human soul +animating them, and on that account were essentially alike over the whole +earth, differences now appeared between human forms. In this manner the +way was prepared for what appeared later as differences of race. + +When the human body became independent, the previous close union of the +earth-man with the psycho-spiritual world was to a certain extent +dissolved. Henceforth, when the soul left the body, the latter, in a way, +continued to live. If evolution had gone on advancing in this manner, the +earth would have hardened under the influence of its solid elements. To +the eyes of the seer who looks back on those conditions, human bodies, +when abandoned by their souls, appear to become more and more solidified. +And after a time the human souls returning to earth would have found no +available material with which to combine. All the substances available for +man would have been used up in filling the earth with the hardened, +wood-like remains of incarnations. + +Then an event took place which gave a new turn to the whole evolution. +Everything in the solid earthly substance which could contribute to +permanent induration was eliminated. At this point our present moon left +the earth. And what had previously directly conduced to a moulding of +permanent forms, now operated from the moon indirectly and in a diminished +degree. The higher beings, on whom that moulding of forms depended, had +resolved to exercise their influences upon their earth no longer from its +interior, but from without. By this means there was brought about in the +bodily structure of man a difference which must be called the beginning of +the separation into a male and a female sex. + +The finely constituted human forms which formerly inhabited the earth, had +produced through cooperation of the two forces within themselves, that of +the embryo and that of the animating force, the new human form, their +descendant. These descendants are now transformed. In one group the +animating power of the psycho-spiritual element was paramount; in another +the animating germinal force. This was caused by the weakening of the +power of the solid element in consequence of the moon's leaving the earth. +The reciprocal action of these two forces now became more delicate than it +had been before--when it occurred within one single body, consequently the +descendant also became more delicate and fine. He entered the earth in a +delicate condition, and only gradually incorporated more solid parts +within him. In this way the possibility of union with the body was once +more given to the human soul returning to earth. It no longer animated the +body from without, because that animation took place on the earth itself; +but it became united with the body, and enabled it to grow. Of course a +certain limit was set to that growth. Through the separation of the moon, +the human body had for a time become supple; but the more it continued to +grow on the earth, the more the solidifying forces got the upper hand. At +length the share borne by the soul in the organization of the body grew +less and less, and the body disintegrated when the soul ascended to +psycho-spiritual modes of existence. One can trace how the forces +gradually acquired by man during the Saturn, Sun, and Moon evolutions take +part more and more in the progress of man during the described formative +periods of the earth. The first part to be kindled by the earth's fire is +the astral body, still containing within it the etheric and physical +bodies in a state of solution. Then the astral body is organized into a +more subtle astral part, the sentient soul, and into a grosser etheric +part, which henceforth is in contact with the earth-element; when this +occurs, the etheric or vital body, already fore-shadowed, makes its +appearance. And while the intellectual and consciousness-souls are being +evolved in the astral man, there are incorporated into the etheric body +those coarser parts which are susceptible to sound and light. + +At the time when the etheric body still further densifies and changes from +a light-body into a fire or heat-body, the stage of evolution has been +reached at which, as described above, parts of the solid earth-element are +incorporated into man. Because the etheric body has condensed to the +consistency of fire, it is now able, by means of the forces of the +physical body previously implanted in it, to combine with those substances +of the physical earth attenuated as far as the fire-state. But by itself +it would no longer be able to introduce air substances into the body which +has meanwhile become more solidified. Then, as indicated above, the higher +beings dwelling on the sun interpose, breathing air into the body. While +man, by virtue of his past, is able of himself to become permeated with +earthly fire, higher beings direct the breath of air into his body. +Heretofore the etheric body of man, as a receiver of sound, had been the +director of the air current. It permeated man's physical body with life. +Now the physical body gets life from without. The result is that this life +becomes independent of the soul part of man. On departing from the earth, +the soul leaves behind not only the seed of its form, but also a living +image of itself. The Lords of Form now remain united with that image, and +the life they have bestowed, they transfer to man's descendants, when his +soul has left the body. Thus comes about what may be called heredity, and +when the human soul once more appears on earth it feels that it is in a +body animated by the life of its ancestors. It feels itself especially +attracted to just that kind of a body. In this way something like a +_memory_ is formed of the ancestor with whom the soul feels itself to be +at one. This memory passes through the line of descendants in the form of +a consciousness possessed in common. The ego thus flows down through the +generations. + +At this stage of evolution man, during his life on earth, was conscious of +himself as an independent being. He felt the inner fire of his etheric +body to be combined with the external fire of the earth. He could feel the +heat that was streaming through him as his own ego. In those heat +currents, interwoven with life, are to be found the first beginnings of +the circulation of the blood. But in what flowed into him as air, he did +not exactly feel as his own being. Indeed, it was the forces of the higher +beings we have described that were working in that air. But still there +was left to him, within the air that flowed through him, that part of the +active forces which belonged to him by virtue of his previously formed +etheric powers. He was master in one part of those air currents. And to +that extent, it was not only the higher beings who were shaping him, but +he himself. He formed the air parts of his being in accordance with the +images of his astral body. While air was thus flowing into his body from +without, a process which became the basis of respiration, part of the air +was formed within him into an organism which became fixed and was the +basis of the subsequent nervous system. Thus man at this period was +connected with the external earth by heat and air. + +On the other hand, he was not conscious of the introduction within himself +of the solid element of the earth. Although it contributed to his own +embodiment, he could not perceive directly what was being supplied but +could only do so through a dim consciousness in the image of the higher +beings who were active in the process. In the same kind of picture-form, +as an expression of the beings above him, man had previously perceived the +introduction of the fluid element into the earth. Through the +densification of his earthly form the pictures have now undergone a change +in his consciousness. The solid element has been mixed with the fluid. +This incoming of the solid element must also be seen to be the work of +higher beings operated from without. It is no longer possible for the +human soul to have the power of directing the supply for that supply has +now to serve his body, which is being built up from without. He would +spoil its form if he were to direct the influx himself. + +What, therefore, reaches him from without appears to him to be directed by +authoritative orders issuing from the higher beings who are at work on the +shaping of his body. Man feels himself to be an ego; he has within him, as +part of his astral body, his intellectual-soul, through which he inwardly +perceives, in the form of pictures, what is happening externally, and by +means of which he permeates his delicate nervous system. He feels himself +to be descended from ancestors, by virtue of the life flowing down through +the generations. He breathes, and feels it to be the effect of the higher +beings who have been described as the Lords of Form. He is likewise +subject to their impulses in all that which comes to him from the outside +(as his food). What he finds most obscure is his origin as an individual. +As to that, he only knows that he has been under the influence of the +Lords of Form expressing themselves in earth-forces. In his relations with +the outer world, man was guided and ruled. This finds expression through +the fact that man has a consciousness of the psycho-spiritual activities +operating behind his physical environment. It is true that he does not see +the spiritual beings in their own form, but he is conscious in his soul of +sounds and colors. He knows, however, that it is the actions of spiritual +beings that are realized through that world of images. What those beings +communicate to him, reaches him as sound; their manifestations appear to +him in light-pictures. + +The innermost concepts, of which earthly man becomes conscious, are those +conveyed to him by the element of fire or warmth. He can already +distinguish between his own inner heat and the heat currents of the +earth's periphery. In these latter are manifested the Sons of Personality. +But man has only a dim consciousness of what is behind the currents of +external heat. It is in those very currents that he feels the influence of +the Lords of Form. When powerful effects of heat are produced in man's +environment, the soul feels that spiritual beings are now heating the +earth's circumference--beings, from whom a spark has been detached, which +warms his inner being. + +In the effect of light, however, man does not yet distinguish in quite the +same manner between the outer and the inner. When light-pictures appear +around him, they do not always produce the same feeling in the soul of the +earth-man. There were times when he felt them as external images. This was +during the period when he had just descended from the disembodied state +into incarnation. It was the period of his growth on earth. As the time +approached for the embryo to be developed those images faded, and man only +retained something like inner memory-pictures of them. The actions of the +Sons of Fire (Archangels) were contained in those light-pictures, which +appeared to man to be the servitors of the Fire-spirits who sent down a +spark into his own inner being. When their outer manifestations died away, +man felt them inwardly in the form of images (memories). He felt himself +united with their forces. And so indeed he was. For by means of what he +had received from them, he was able to work upon his surrounding +atmosphere. This, under his influence, began to emit light. + +At that time nature forces and human forces were not as yet separated from +each other as they subsequently became. What happened on earth still +emanated to a great extent from human forces. Viewing nature processes on +the earth from the outside, one would then have seen in them not only +something independent of man, but also the effect of human activity within +those processes. Sound-perceptions assumed a still more different form to +the earth-man. From the beginning of earth-life they had been perceived as +outer tones. Whereas the external air pictures were perceived up to the +middle of earth existence, the external tones could be heard even after +that middle period. And only toward the end of his life did the earth-man +become insensible to them. But the memory-pictures of those sounds +remained. In them were contained the manifestations of the Sons of Life +(Angels). When, toward the end of his life, man felt himself inwardly +united with those forces, he was able, by imitating them, to produce +mighty effects in the earth's watery element. The waters surged in and +above the earth under his influence. Man had perceptions of taste only +during the first quarter of his earth-life, and even then they seemed to +the soul like a memory of the experience of his disembodied state. As long +as they lasted, his body continued to grow more and more solid by +assimilating external substances. In the second quarter of earth life +growth still continued, but the form was already fully developed. At this +time man could perceive other living beings near him only through their +heat, light, and sound effects; for he was not as yet capable of imagining +the solid element. During the first quarter of his life he received the +taste-impressions described, only through the watery element. + +Man's external bodily form was an image of this inner psychic condition. +Those parts were most fully developed which contained the first +fore-shadowing of the later form of the head. The other organs appeared +only as appendages. These were shadowy and indistinct. Yet earth-beings +varied with regard to form. There were some in whom the appendages were +more or less developed, according to the earth-conditions under which they +lived. This varied with people's different dwelling places on the earth. +Where they were more involved in the things of earth, the appendages +became more prominent. Those human beings who at the beginning of physical +development on earth were the ripest, owing to their previous evolution, +having come in contact with the fire-element at the very beginning before +the earth had been condensed into air, were those now able to develop the +first beginnings of the head most completely. They were those persons +possessing most inner harmony. + +Others were ready for contact with the fire-element only when the earth +had already evolved air within it. They were more dependent upon outer +conditions than the first mentioned, who distinctly felt the Lords of Form +through heat, and during their earth-life felt as though they retained a +memory of having belonged to those spirits and of having been connected +with them in the disembodied state. The second species of human beings +only had the memory of the disembodied state to a more limited degree; +they were conscious of their fellowship with the spiritual world chiefly +through the light-influences of the Sons of Fire (Archangels). A third +type of human beings was still more entangled in earthly existence. It was +they who were unable to come in contact with the fire-element until the +earth was separated from the sun and had absorbed the watery element +within itself. Their feeling of fellowship with the spiritual world was +especially slight at the beginning of earth-life. Only when the activities +of the Archangels, and more especially of the Angels, influenced the inner +imaginative life, did they feel this connection to any degree. On the +other hand, at the beginning of the earth-period they were full of active +impulses for performing deeds which can be accomplished under earthly +conditions only. In them the extremities were particularly strongly +developed. + +When the Moon-forces, before the separation of the moon from the earth, +tended more and more to harden the latter, it happened that among the +descendants of the embryos left behind upon the earth by man, there were +some in whom human souls returning from the disembodied state could no +longer incarnate in consequence of the Moon-forces. The form of these +descendants was too much solidified and through the Moon-forces, had +become too unlike the human form to be able to reassume it. Consequently +certain human souls no longer found it possible, under these +circumstances, to return to earth. Only the ripest and strongest of these +souls felt competent to transform the earth-body during its growth, so +that it could blossom into a human form. Only a portion of the bodily +descendants of man became the vehicles of earthly human beings. Another +part, because of its solidified form, was able to receive only souls on a +lower level than those of men. But there was one group of human souls, +however, which was prevented from participating in the earth-evolution of +that time. In this way they were driven to embark on another course. + +There were souls who, as far back as the separation of the sun from the +earth, found no place on the latter. For their further evolution they were +removed to a planet which, under the guidance of cosmic beings, was +detached from the universal world-substance,--that substance of which the +earth formed a part at the beginning of its physical evolution, and from +which the sun had separated. This planet, in its physical expression, is +the one known to outer science as "Jupiter." (Here we are speaking of +celestial bodies, planets, and their names exactly in the sense of a more +ancient science, and as is in harmony with occult science. Just as the +physical earth is only the physical expression of a great psycho-spiritual +organism, so is every other celestial body. And as the seer does not +denote only the physical planet by the word "earth," nor only the physical +fixed star by "sun," so when speaking of "Jupiter," "Mars," and the other +planets, he signifies far-reaching spiritual relationships. The form and +mission of the heavenly bodies have, in the nature of things, been +essentially changed since the times of which we are here speaking,--in a +certain respect even their position in celestial space has been changed. +It is possible only for one who follows with the seer's vision the +evolution of those celestial bodies back to remote ages of the past, to +apprehend the connection of contemporary planets with their predecessors.) +On Jupiter the souls that have been described continued their evolution. + +And later, when the earth was tending more and more toward solidification, +still another abode had to be prepared for souls who even though they were +able to occupy the solidified bodies for a time, could no longer do so +when this solidification had progressed too far. An appropriate place for +their further evolution was prepared on "Mars." Even as far back as the +time when the soul was still united with the sun, and was incorporating +the sun's air elements within itself, certain souls were proving unfit to +participate in the earth's evolution. They were too powerfully affected by +the earthly bodily form. Accordingly, even at that time, they had to be +withdrawn from the direct influence of the Sun-forces. These had to +influence them from without. The planet Saturn became the scene of their +further evolution. + +Thus, in the course of the earth's evolution, the number of human forms +decreased, and forms appeared which had not embodied human souls. These +were able to receive only astral bodies as the human physical and etheric +bodies on the old Moon had done. While the earth was becoming depopulated +as far as human beings were concerned, these other beings were colonizing +it. Eventually all human souls would have been compelled to leave the +earth if, by detaching the Moon from it, a way had not been provided to +preserve those human bodies which at that time could still harbor human +souls. It was made possible for these, during their earth life, to +withdraw the human ego from the effects of the Moon-forces coming directly +from the earth, thus allowing it to mature sufficiently within themselves +until it could be exposed directly to those forces. As long as the embryo +was developing within man, it was under the influence of those beings who, +under the leadership of the mightiest of their number, had detached the +moon from the earth in order to conduct the evolution of the latter over a +critical point. + +When the earth had developed the air element within it, astral beings were +present as described above, who had belonged to the old Moon and who had +been left behind. They had fallen short even of the lowest human souls in +their evolution. They became the souls of those forms which already before +the separation of the Sun had to be abandoned by man. These beings are the +ancestors of the animal kingdom. As time went on, they developed +especially those organs which in man thus far only existed as appendages. +Their astral body had to work on the physical and etheric bodies in the +same way as did the human astral body during the old Moon-period. Now the +animals which had thus come into existence had souls which could not dwell +in the individual animals. The soul extended its being also to the +descendant. Virtually, animals descended from one form have a soul in +common. Only when the descendant diverges from the ancestral type through +special influences, does a new animal soul become incarnated. In this +sense, in accordance with occult science, we can speak of a species or +group-soul, in animals. + +Something of a similar nature took place at the time of the separation of +sun and earth. There came forth from the watery element, forms no further +evolved than man was before the old Moon-evolution. They could only +receive an impression from anything of an astral nature when the latter +influenced them from without. This could not happen until after the +departure of the sun from the earth. Whenever the sun-period of the earth +set in, the astral element in the sun stimulated these forms in such a way +that they formed their vital body out of the etheric part of the earth. +When the sun turned away from the earth, that etheric body was again +dissolved into the common earth-life. And as a result of the co-operation +of the astral part of the sun with the etheric part of the earth, there +emerged from the watery element those physical forms which became the +ancestors of the present vegetable kingdom. + +Man became an individualized soul-being on earth. His astral body, which +had been poured into him on the Moon through the Lords of Motion, now +became organized on earth into the sentient-intellectual-and +consciousness-souls. And when the consciousness-soul had progressed so far +that it was able to form for itself during earth-life, a body adapted to +that life, the Lords of Form endowed that body with a spark from their +fire. The "ego" was enkindled within it. Every time man left the physical +body he was in the spiritual world, in which he met the beings who, during +the Saturn, Sun, and Moon evolutions, had given him his physical, etheric, +and astral bodies, and who had developed them as far as the earth-stage. +Since the spark of ego had been enkindled during earth-life, there had +also come about a change in the disembodied life. Up to this point of +evolution, man had had no independence in the spiritual world. Within that +world he did not feel himself a separate being, but as though he were a +member of the exalted organism which was composed of the beings superior +to him. The "ego experience" on earth now takes effect also in the +spiritual world. Henceforth man feels himself to be, to a certain degree, +a unit in that world. But he feels also that he is unceasingly linked with +it. In the disembodied state he again finds the Lords of Form, in a higher +aspect, and this aspect he had perceived in their manifestation on earth +by means of the spark of his ego. + +At the separation of the moon from the earth, the disembodied soul began +to have experiences in the spiritual world which were connected with that +separation. To develop such human forms upon earth which could receive +soul individuality, only became possible through the fact that a part of +the shaping forces passed over from the Earth to the Moon. Thus human +individuality came within the sphere of the Moon-beings. And in the +disembodied state the reminiscence of earthly individuality could only +operate because, even in that state, the soul remained within the sphere +of those mighty spirits who had brought about the separation of the moon. +The process worked in such a manner that immediately after leaving the +earth-body the soul could only see the exalted Sun-beings as though in a +lustre reflected from the Moon-beings. And it was only when sufficiently +prepared by gazing at that reflected splendor, that the soul attained to +the vision of the exalted Sun-beings themselves. + +The mineral kingdom of the earth also arose out of what was ejected from +human evolution in general. Its structures are what remained solidified +after the moon was detached from the earth. The only soul-element which +felt attracted to those structures was that which had been left behind at +the Saturn stage, and was therefore only adapted for developing physical +forms. All the occurrences treated of here and in what follows were +enacted in the course of exceedingly long periods. But the question of +chronology cannot be entered into here. + +The events described, present the evolution of the earth from without. +Seen spiritually from within, the facts present themselves as follows: The +spiritual beings who drew the moon out of the earth and incorporated their +own existence with the moon,--thus becoming earth-moon beings,--brought +about a certain formation of the human organism by means of the forces +which they sent to the earth from the moon. Their influence affected the +"ego" which man had acquired, and made itself felt in the interplay of +that "ego" with the astral, etheric, and physical bodies. They made it +possible for man to reflect within himself consciously and to reproduce +within his cognition, the wisdom revealed in the cosmos. It will be +remembered that during the old Moon-period man, owing to the separation +from the sun at the time, acquired a certain independence in his organism, +a more unfettered stage of consciousness than that which he had been able +to derive directly from the Sun-spirits. This free, independent +consciousness--a heritage from the old Moon-evolution--appeared again during +the earth-period in question. But it was just this consciousness which, +through the influence of the described earth-moon beings, could again be +brought into union and harmony with the universe and be made a reflection +of it. This would have happened if no other influence had asserted itself. +Without that influence, man would have become a being whose consciousness +would not have reflected the world in pictures of cognition, through his +own free volition, but through natural necessity. But things did not +happen in this way. At the time when the moon split off, certain spiritual +beings interposed in human evolution who had retained so much of their +Moon nature that they could not take part in the exodus of the sun from +the earth, and were shut out from the influence of the spirits who from +the earth-moon had exerted their activity upon the earth. These spirits +with the old Moon nature were, so to say, banished to the earth, but with +an irregular development. In their Moon-nature was that which had rebelled +against the Sun-spirits during the old Moon-evolution, and which had so +far been a blessing to man that it had led him to a free, independent +state of consciousness. The consequences of the peculiar development of +these spirits during the earth-period entailed their becoming adversaries +of the spirits who, acting from the moon, desired to make human +consciousness an automatic reflector of the universe. What had helped man +to a higher state of development of the old Moon, proved to be in +opposition to the possibilities which had arisen through the evolution of +the earth. The opposing forces had brought with them from their Moon +nature the power of working upon the human astral body, namely,--as above +indicated,--the power of making it independent. They exercised that power +by giving the astral body a certain degree of independence--even throughout +the earth-period--compared with the automatic (involuntary) state of +consciousness which had been brought about by the spirits of the +earth-moon. + +It is difficult to express in the language of to-day the effects on man, +in that far-off time of the spiritual beings referred to. They must not be +thought of as analogous to natural influences of the present time, nor yet +as similar to the influence of one human being on another, when the first +awakens in the second inner powers of consciousness by words which help +the second person to understand something, or which stimulate him to +virtue or vice. The effect referred to as operative in that primeval age +was not a force of nature but a spiritual influence, conveyed in a +spiritual way, which descended upon man as a spiritual influx from higher +spirits, conformable with man's state of consciousness at that time. If we +think of this influence as a force of nature we altogether miss its +essential reality. If we say that the spirits with the old Moon nature +tempted man in order to lead him astray for their own ends, we are using a +symbolical expression, which is good as long as we remember that it is but +a symbol and are at the same time clear in our minds that a spiritual fact +underlies the symbol. + +The influence brought to bear on man by the spirits who had remained +behind during the Moon-evolution had a two-fold result. Man's +consciousness was divested of the character of being merely a mirror of +the universe, because the possibility was aroused in the human astral body +of regulating and controlling, by means of this astral body, the images in +the consciousness. Man became the ruler of his own knowledge. But on the +other hand it was the astral body that was the starting point of that +rulership, and consequently the ego set over the astral body came to be +continually dependent upon it. Hence man was from this time forth exposed +to the lasting influences of a lower element in his nature. It was +possible for him in his life to sink below the height on which he had been +placed by the spirits of the earth-moon in the course of the world's +progress. And subsequently he was open to the lasting influence on his +nature of the irregularly evolved Moon-spirits. We may call these +Moon-spirits Luciferian, to distinguish them from the other spirits who, +from the earth-moon, made consciousness into a mirror of the universe, +without bestowing free will. The Luciferian spirits endowed man with the +possibility of developing free activity in his consciousness, and at the +same time created the possibility of error and evil. + +As a result of these events man was brought into a different connection +with the Sun-spirits from that which had been destined for him by the +spirits of the earth-moon. These wished to develop the reflecting human +consciousness in such a manner that within the whole life of the human +soul, the influence of the Sun-spirits would have become dominant. These +purposes were thwarted, and an opposition was thus created in human nature +between the influence of the Sun-Spirits and that of the spirits who were +irregularly developed on the old Moon. Owing to this opposition, the +inability to recognize the physical Sun-influences as such also arose in +man; they were hidden by the earthly impressions of the outer world. +Filled with these impressions, the astral part of man was drawn into the +sphere of the ego. This ego,--which otherwise would have felt only the +spark of fire bestowed on it by the Lords of Form, and which would have +submitted to the bidding of those spirits in everything that had to do +with external fire,--henceforth worked upon external heat phenomena through +the element with which it had itself been inoculated. A bond of attraction +was thereby established between the ego and the earth-fire. + +In this way man became more involved in earthly materiality than had been +ordained for him, which was effected through the earth-moon spirits in +man's body. The real individual ego was thereby set free from the mere +earth-ego so that although man during earth-life only partially felt +himself to be an ego, he at the same time felt his earth-ego to be a +continuation of that of his ancestors through the generations. The soul +was conscious of a kind of "group-ego" in earth-life, dating back to +remote ancestors; man felt himself to be a member of this group. Only in +the disembodied state could the individual ego be conscious of itself as a +separate being. But this state of isolation was impaired because the ego +was still burdened with a memory of the earth-consciousness (earth-ego.) +This memory clouded its vision of the spiritual world, which began to be +covered as with a veil between death and birth just as it is hidden from +physical vision upon earth. + +The many changes which took place in the spiritual world while human +evolution was passing through the conditions just described, found +physical expression in the gradual adjustment of the mutual relations +existing between the sun, moon, and earth (and, moreover, between other +celestial bodies). + +The alternation of day and night stands out as one result of those +relations. (The motions of celestial bodies are regulated by the beings +who inhabit them. The earth's motion, of which day and night are the +result, was induced by the mutual relations of various spirits superior to +man. The moon's motion had been brought about in the same way, in order +that after the separation of the moon from the earth, the Lords of Form +might, by means of the revolution of the former around the latter, work +upon the human physical body in the right way, and with the right rhythm.) +The ego and astral body of man now worked within the physical and etheric +bodies by day; at night that activity ceased: for the ego and the astral +body then left the physical and etheric bodies and came wholly within the +sphere of the Sons of Life or Angels, the Sons of Fire or Archangels, the +Sons of Personality, and the Lords of Form. Besides the Lords of Form, the +Lords of Motion, of Wisdom and the Thrones also included the physical and +etheric bodies in their sphere of influence at this time. The injurious +effects produced on man by the errors of his astral body during the day, +could thus be counter-balanced. + +As people upon Earth now again multiplied there was no reason why human +souls should not incarnate in their descendants. The earth moon-forces now +acted in such a way that under their influence the human bodies became +entirely capable of incarnating human souls. The souls who had previously +removed to Mars, Jupiter and the other planets were now guided to earth, +and there was thus a soul ready for each human being born in the physical +line of descent. This went on through long periods so that the immigration +of souls to earth corresponded to the increase of human beings. Souls now +leaving their bodies at physical death retained the echo of their earthly +individuality as a memory in the disembodied state. This memory acted in +such a way that whenever a body was born on earth suitable for them, they +again incarnated it. Consequently there were among the human descendants +some whose souls came from without and who appeared on earth for the first +time since its very earliest periods, and there were others whose souls +had continually incarnated on the earth. In subsequent periods of earthly +evolution the number of young souls appearing for the first time grows +ever smaller and smaller, and the reincarnated souls become more and more +numerous; yet for long ages the human race was composed of the two types +of beings conditioned by these facts. + +Henceforth man on earth felt himself united with his forefathers through +the group-ego which he had in common with them. On the other hand, the +experience of the individual ego was all the stronger in the disembodied +state between death and a new birth. The souls which entered human bodies +from celestial space were in a different position from those which had one +or more earthly lives behind them. The former, as souls entering upon the +physical earth-life, brought with them only the conditions to which the +higher spiritual world and their experiences outside the sphere of earth +had subjected them. The others had, by their actions in former lives, +added conditions of their own. The fate of the first was determined only +by facts lying outside of the new earth-conditions; that of the +reincarnate souls is also determined by what they themselves have done in +former lives under earthly conditions. Individual human Karma makes its +first appearance simultaneously with reincarnation. + +Because the human etheric body was withdrawn from the influence of the +astral body in the manner above indicated, the generative faculty was not +included in the sphere of human consciousness, but was under the sway of +the spiritual world. When the time had come for a soul to descend to +earth, procreative impulses arose in the human being. The entire process, +to a certain degree was veiled in mysterious obscurity as far as earthly +consciousness was concerned. The consequences of this partial separation +of the etheric from the physical body were felt during earthly life also. +The qualities of the etheric body were capable of being especially +heightened by spiritual influence. In the life of the soul this expressed +itself through a special perfection of memory. Independent logical thought +was at this period only in its most rudimentary stage in man; on the other +hand, the faculty of memory was almost unlimited. Externally it appeared +as though man had direct knowledge of the working forces of every living +being. He had at his disposal the vital and generative forces of the +animal and, more especially, of the vegetable kingdom. He was able, for +instance, to draw out of a plant the force which impels it to grow, and to +use that force, just as we now use the forces of inanimate nature; for +example, the power dormant in coal which is extricated and used for +propelling engines.(22) + +The inner soul life of man was also transformed in many different ways by +the Lucifer influence. Many kinds of feelings and emotions due to it might +be instanced. Of these only one can be mentioned. Previous to this +influence, the human soul acted, in that which it had to shape and to do, +according to the purposes of higher spiritual beings. The plan of +everything that was to be carried out was determined from the beginning. +And in proportion to the degree to which human consciousness was evolved, +it was able to foresee how things must develop in the future in accordance +with that preconceived plan. That consciousness of the future was lost +when the veil of earthly perceptions was woven across the manifestations +of higher spiritual beings and in these the real forces of the Sun-spirits +were hidden. Henceforth the future became uncertain, and in consequence of +this the possibility of fear was implanted in the soul. Fear is a direct +result of error. + +It is however evident that through the Luciferian influence, man became +independent of certain definite forces to which he had previously +submitted without the exercise of his will. Henceforth he was able to form +resolutions of his own. Freedom is the result of the Luciferian influence, +and fear and similar feelings are only the phenomena attendant on the +evolution of human freedom. + +Spiritually seen, fear makes its appearance in this way. Within the +earth-forces, under whose influence man had come by means of the +Luciferian powers, other beings were operating, which had developed +irregularly much earlier in the course of evolution than the Luciferian +powers. With the earth-forces man admitted into his nature the influence +of these other beings. They gave the quality of fear to feelings, which +without them would have operated quite differently. They may be called +Ahrimanic beings. They are the same that Goethe calls Mephistophelian. + +Although the Luciferian influence manifested itself at first only in the +most advanced individuals, it soon spread to others. The descendants of +the advanced individuals intermingled with the less progressive described +above, and in this way the Luciferian force was conveyed to the latter. +But the etheric body of these souls returning from the different planets +could not be protected to the same extent as that of the descendants of +those who remained on earth. The protection of the etheric body of these +descendants emanated from an exalted Being in Whom was vested the +leadership of the cosmic when the separation of the sun from the earth +took place. That Being is the Ruler of the Kingdom of the Sun. With him +those lofty spirits, whose cosmic development was sufficiently matured, +departed for their dwelling-place in the Sun. But there were other beings +who had not reached such a height at the separation of the sun; these were +obliged to seek other spheres. It was through their instrumentality that +Jupiter and other planets became detached from that general cosmic +substance of which, at the outset, the earthly physical organism +consisted. Jupiter now became the abode of those beings who were not +highly enough developed to live on the sun, and the most advanced of these +became the leader. As the Leader of the Sun evolution became the "higher +ego" which worked in the etheric body of the descendants of those who had +remained on earth, so the Jupiter leader became that "higher ego" which +manifested as a common consciousness in certain other human beings. Those +were the human beings descending from the intermixing of those who had +only appeared on earth at the time of the air-element and had gone over to +Jupiter. These human beings may be called, in conformity with occult +science, "Jupiter-humanity." They were scions of the human race which had +adopted human souls far back in that ancient time; but who, at the +beginning of earthly evolution, were not yet mature enough to take part in +the first contact with fire. They were souls midway between the human and +animal soul-kingdoms. + +Now there were other beings who, under the leadership of the greatest one +among them had detached Mars from the general cosmic substance, to make it +their dwelling place. Under their influence there arose a third kind of +humanity, formed by interbreeding,--the "Mars-humanity." (This knowledge +throws light upon the origin of the formation of the planets of our solar +system; for all the members of that system originated through the various +stages of maturity reached by the beings inhabiting them. But of course it +is not possible to enter into all the details of cosmic differentiation +here.) Those people who felt in their etheric body the influence of the +exalted Sun-being Himself may be called "Sun-humanity." The Being Who +lived in them as the Higher Ego--of course only in the race, not in the +individual,--is the same to Whom various names were given in later times, +when man had gained conscious knowledge of Him. It is he Who appears to +the human race today as the Christ. + +"Saturn-humanity" is also to be distinguished at that time. The "higher +ego" of this race appeared as a being who, with his associates, had been +forced to leave the general cosmic substance before the separation of the +Sun. In these individuals not only the etheric body but also the physical +body was partly exempt from the Luciferian influence. But the etheric body +was nevertheless not well enough protected in the less developed races of +mankind to be able to sufficiently resist the influences of the Luciferian +beings. These individuals could arbitrarily use the spark of the ego +within them to such a degree that they were able to call forth mighty and +destructive effects of fire around them. The result was a mighty +terrestrial catastrophe. A large part of the inhabited earth was wrecked +by fiery storms, and with it the human beings that had fallen into sin. +Only a very small part of those who had remained untouched by sin, were +able to take refuge in a region which had so far been shielded from the +fatal human influence. + +The country occupying that part of the earth now covered by the Atlantic +Ocean proved to be peculiarly well fitted for the abode of the new human +race. Thither that part of humanity repaired which had preserved purity. +Only stray groups of humanity inhabited other regions. Occult science +gives the name of "Atlantis" to that part of the earth which once existed +between the present continents of Europe, Africa, and America. (This +particular stage of human evolution has its special nomenclature in +theosophical literature. The period preceding the Atlantean is called the +Lemurian age, whereas that during which the Moon-forces had not yet fully +developed is called the Hyperborean age. This is preceded by yet another, +which coincides with the earliest period of the evolution of the physical +earth. Biblical tradition describes the period before the influence of the +Lucifer-beings came into play as the Paradise time, and the descent to +earth, or entanglement of humanity in the sense-world, as the expulsion +from Paradise.) + +The Atlantean period of evolution was the real time of separation into the +Saturn, Sun, Jupiter, and Mars humanities. Up to that time only +predispositions for this separation had been developed. The division +between the state of waking and sleeping had special consequences, which +appeared particularly in the Atlantean race. During the night the human +astral body and ego were in the sphere of the beings superior to man, as +far up as the Sons of Personality. Man could perceive the Sons of Life +(the Angels) and the Sons of Fire (the Archangels) through that part of +his etheric body which was not united with the physical body. For he was +able to remain united, during sleep, with that part of his etheric body +which was not interpenetrated by the physical body. It is true, his +perception of the Sons of Personality was vague, owing to the Luciferian +influence; but not only the Angels and Archangels became visible to man in +this condition but also those beings who were not able to enter upon +earthly existence because they had lagged behind on the Sun or Moon, and +were therefore obliged to remain in the psycho-spiritual world. But man, +by means of the Luciferian influence, drew them into his soul which was +separated from his physical body during sleep. Thus he came in contact +with beings whose influence was highly corrupting. They increased in his +soul the propensity for error; especially the tendency to misuse the +powers of growth and reproduction, which since the separation of the +physical and etheric bodies were now under his control. + +Certain human beings of the Atlantean period however became entangled in +the sense world only to a very limited degree. Through them, the +Luciferian influence became, instead of a hindrance to human evolution, a +means of further progress. It enabled them to develop knowledge of earthly +matters sooner than would otherwise have been possible. They sought to +expel error from their imaginative life and to interpret, by means of +cosmic phenomena, the original purposes of spiritual beings. They kept +themselves free from those impulses and desires of the astral body which +were directed merely toward the sense-world. Hence they became more and +more free from the errors of the astral body. This resulted in a condition +through which they were able to confine their perceptions to that part of +the etheric body which was separated from the physical body in the manner +described above. Under these conditions the capacity of the physical body +for perception was practically extinguished and the physical body itself +was as though dead. For through the etheric body, these individuals were +wholly united with the kingdom of the Lords of Form, and were able to +learn from them how they were being guided and directed by that exalted +Being the "Christ," who was the Leader at the time of the separation of +sun and earth. These people were Initiates. But since human individuality +had been brought into the sphere of the Moon-beings, as described above, +these Initiates could not as a rule come into direct contact with the +Christ-Being, they could only see it as a reflection, shown them by the +Moon-beings. Thus they did not see the Christ-Being directly, but only the +reflection of its glory. + +They became leaders of the rest of humanity, to whom they were able to +impart the mysteries they had seen. They attracted disciples, to whom they +communicated the methods for attaining the condition which leads to +Initiation. Only those could attain knowledge of the Christ who belonged +to the Sun-humanity mentioned above. They cultivated their mystic +learning, and the occupations which promoted it, at a particular spot +which, in occult science terminology may be called the Christ oracle, or +Sun oracle, the term "oracle" being used to denote a place where the +purposes of spiritual beings are unveiled. + +Other oracles were called into being by the members of the Saturn, Mars, +and Jupiter humanities. The intuitive vision of their Initiates was +confined to seeing those beings who were revealed to them in their etheric +bodies as their respective "higher egos." Thus adherents of the Saturn, +Jupiter, and Mars wisdom arose. Besides these methods of Initiation, there +were others for those who had assimilated too much of the Luciferian +spirit to allow as large a part of the etheric body to be separated from +the physical body as was the case with the Sun humanity. Nor could they be +brought to the revelation of the Christ through these conditions. Because +their astral body was more influenced by the Lucifer principle, they were +obliged to undergo a more difficult preparation, and then, in a less +disembodied state than the others, they were able to receive the +revelation, not indeed of the Christ Himself, but of other exalted beings. + +There were beings who, although they had left the earth at the separation +of the sun, did not stand on such a high level that they were able to +continue taking part in the Sun evolution. They formed an abode for +themselves away from the sun, after its separation from the earth: this +was Venus. Their leader was the being who now became a "higher ego" to +these Initiates and their adherents. A similar thing happened with the +leading spirit of Mercury for another group of people. In this way the +Venus and Mercury oracles arose. One kind of human beings, who had most +completely absorbed the Luciferian influence, could reach only one of the +higher beings who, with his associates, had been the first to be expelled +from the Sun evolution. This being has no particular planet in cosmic +space, but still lives within the periphery of the earth, with which he +was once more united after the return from the sun. The group of people, +to whom this being was revealed as its "higher ego" may be called the +followers of the Vulcan oracle. Their attention was more directed to +earthly phenomena than that of the other Initiates. They laid the first +foundations of what afterwards became the human arts and sciences. On the +other hand, the Mercury Initiates established the study of the more +super-sensible things; and the Venus Initiates did this to a still greater +extent. + +The Vulcan, Mercury, and Venus Initiates differed from those of Saturn, +Jupiter, and Mars in the manner of receiving their Mysteries; the latter +received them more as a revelation from above, and in a more finished +state; whereas the former gained their knowledge more in the form of their +own thoughts--in the form of ideas. The Christ Initiates occupied a middle +position. While having a direct revelation, they acquired the capacity for +clothing their Mysteries in a human form of conception. The Saturn, +Jupiter, and Mars Initiates were obliged to express themselves more in +symbols; the Christ, Venus, Mercury, and Vulcan Initiates were able to +impart their knowledge more through ideas or concepts. + +Whatever knowledge of this kind reached Atlantean humanity came indirectly +through the Initiates. But the rest of mankind also received special +faculties through the Lucifer principle; for, through the intervention of +lofty cosmic beings, what otherwise might have wrought ruin was +transformed into good. One of these faculties was that of speech. This was +brought about by the condensation of man's physical body and by the +separation of part of his etheric from his physical body. For some time +after the separations of the moon, man felt himself connected with his +physical ancestors through the group-ego. But this common consciousness, +linking posterity with its ancestors, was gradually lost in the course of +generations. Later descendants had an inner memory of only their more +recent ancestors, no longer of their earlier forefathers. It was only in +conditions akin to sleep, during which mankind came in contact with the +spiritual world, that the remembrance of one ancestor or another again +emerged. Then people thought of themselves as one with that ancestor whom +they believed to be reappearing in them. This was an erroneous idea of +reincarnation, which arose especially in the later Atlantean period. The +true doctrine of reincarnation could be learned only in the schools of the +Initiates. They could see how the human soul passes through the +disembodied state on its way from one incarnation to another, and they +alone were able to impart the real truth of the matter to their disciples. + +In the remote past which is now under consideration, man's physical form +was very different from his present form. It was still, to a great extent, +the expression of the qualities of his soul. Man was composed of a softer +and more delicate substance than that which he has since acquired. That +which is now solidified in the limbs was then soft, flexible, and plastic. +The bodily structure of the more psychic and spiritual human beings was +delicate, supple, and expressive. These less evolved spiritually possessed +coarser, heavier, less mobile bodily structures. A high degree of psychic +maturity contracted the extremities, and the Stature remained small; +backwardness of the soul and entanglement in sensuality were outwardly +expressed by gigantic size. While man was growing to maturity his body was +being formed in accordance with what was developing in his soul, in a way +which would appear incredible and fabulous to contemporary ideas. Depraved +passions, impulses, and instincts brought in their train a colossal +increase of matter. Man's present physical form has come about through a +contraction, thickening, and consolidation of the Atlantean human form. +And whereas man, before the Atlantean period, had been an exact image of +his soul-nature the events of the Atlantean evolution bore within them the +causes which lead to the formation of post-Atlantean man, whose physical +form is solid and comparatively independent of the qualities of the soul. +(The forms of the animal kingdom had solidified during far more remote +Earth periods than those of man.) The laws now governing the shaping of +forms in the kingdom of nature certainly did not prevail in the remote +past. + +Toward the middle of the Atlantean evolution a calamity gradually befell +humanity. The Mysteries of the Initiates had to be carefully kept secret +from those who had not purified their astral bodies from sin. Had they +gained insight into that hidden knowledge, into the laws by means of which +higher beings directed the forces of nature, they would have employed +those forces thus placed at their disposal for their own perverted needs +and passions. The danger was all the greater because mankind was coming, +as has been described, into the sphere of lower spiritual beings, who +could not take part in the regular evolution of the earth and were +therefore working against it. These persistently influenced humanity in +such a way as to instil into it interests which were actually directed +against human welfare. But mankind still had the power to employ the +forces of growth and reproduction belonging to animal and human nature in +their own service. + +Not only humanity in general, but even some of the Initiates yielded to +temptation from low spiritual beings. They were induced to employ the +supersensible forces mentioned above for a purpose which ran counter to +human evolution. And for this purpose they sought out associates who were +not initiated, and who made use of the secrets of the supersensible forces +of nature for low ends. The result was a great corruption of human nature. +The evil spread further and further; and since the forces of growth and +generation, if torn from their original sphere and used independently, +have a mysterious connection with certain forces working in air and water, +there were thus unchained, through human action, mighty, destructive +natural forces which led to the gradual ruin of the Atlantean territory by +the agency of air and water catastrophes. Atlantean humanity was obliged +to migrate--i. e., that portion of it which did not perish in the storms. + +In consequence of these storms the surface of the earth was altered. On +one side, Europe, Asia, and Africa gradually assumed their present shape; +on the other, America appeared. Great migrations took place to these +countries. Those migrations which were directed eastward from Atlantis are +especially important for us of today. Europe, Asia, and Africa were +gradually colonized by the descendants of the Atlanteans. Various peoples +fixed their abode in these continents. They were at different stages of +development, and also at different levels of corruption. And with them +came the Initiates, guardians of the oracle-Mysteries. They established +sanctuaries in various parts, in which the cults of Jupiter, Venus, etc., +were cultivated sometimes in a good, sometimes in an evil manner. The +betrayal of the Vulcan Mysteries exercised an especially unfavourable +influence, for the attention of their adherents was mostly centered on +earthly matters. By this betrayal, mankind was made dependent on spiritual +beings who, as a result of their past evolution, rejected everything +emanating from the spiritual world which had been evolved through the +separation of the earth from the sun. In accordance with the tendency they +had thus developed, they worked upon just that element in man which was +formed through his having perceptions of the sense-world, behind which the +spiritual world lies hidden. Henceforth beings acquired great influence +over many of the human inhabitants of the earth, and indeed their +influence asserted itself more and more by depriving mankind of the +feeling for spiritual things. + +Since the size, form, and flexibility of the physical human body were +still largely affected by the qualities of the soul, the consequence of +the betrayal of the Mysteries also appeared in changes of the human race +in these respects. Wherever the corruption of humanity manifested itself +especially in the abuse of supersensible powers for the satisfaction of +lower inclinations, desires and passions, unsightly human shapes, +grotesque in form and size were the result. These were not able to survive +the Atlantean period, and became extinct. Post-Atlantean humanity was +formed physically from those Atlantean ancestors in whom such a +solidification of the bodily form had taken place that it no longer +yielded to those powers of the soul which had now become perverted. + +There was a certain period in the Atlantean evolution during which, by +means of the law ruling in and around the earth, just those conditions +prevailed which tended to solidify man's bodily form. Those human racial +types which had been solidified before this period could, it is true, +reproduce themselves for a long time, yet the souls incarnating in them +gradually became so cramped that they had to die out. It is true that some +of these race-types survived into the post-Atlantean times; those which +had remained sufficiently agile lasted even for a very long time in +modified form. Human forms which had remained flexible, after the period +just described, became bodies for such souls as had, in a large measure, +undergone the pernicious influence of the betrayal described above. These +forms were destined to speedy extinction. + +In consequence of what had thus happened, beings had brought their +influence to bear upon human evolution, since the middle of the Atlantean +period, beings whose influence tended to make mankind live in the physical +sense world in an unspiritual manner. This went so far that, instead of +man's seeing the real form of that world, phantoms, hallucinations, and +illusions of every kind appeared to him. Mankind was exposed not merely to +the Luciferian influence but to that of those other beings mentioned +above, whose leader may be called Ahriman, according to the appellation +given him later in the Persian civilization. (He is the same as +Mephistopheles.) Through this influence man was subject, after death, to +powers which made him appear even then as a being adhering only to +material earthly conditions. He lost more and more the unobstructed vision +of the events of the spiritual world. He was forced to feel himself in +Ahriman's power, and to a certain extent shut out from intercourse with +the spiritual world. + +There was one oracle-sanctuary of special importance, which in the +universal decline had preserved the ancient cult in its purest form. It +was one of the Christ oracles, and on that account it was able to preserve +not only the Christ Mystery itself but those of the other oracles as well. +For in the manifestation of the loftiest of the Sun-spirits, were also +revealed the regents of Saturn, Jupiter, and the other planets. In the Sun +oracle the secret of producing in some particular human being, such human +etheric bodies as had been possessed by the best of the Jupiter, Mercury, +and other Initiates was known. By means of the methods used for this +purpose, which cannot be further dealt with here, impressions of the best +etheric bodies of the ancient Initiates were preserved, in order that they +might subsequently be stamped upon suitable individuals. The same process +could be employed with the astral bodies of the Venus, Mercury, and Vulcan +Initiates. + +At a certain time the Leader of the Christ Initiates found Himself +isolated with a few associates, to whom He was able to impart, to a very +limited extent only, the mysteries of the cosmos. For those associates +were individuals who were endowed with the natural ability to permit the +least possible degree of separation between the physical and etheric +bodies. They were altogether, at that time, the best possible individuals +for promoting the further progress of humanity. Their experiences in the +realm of sleep had become rarer and rarer. The spiritual world was more +and more closed to them. Therefore they were also lacking in the +comprehension of all that had been revealed to man in ancient times when +he was not in his physical, but only in his etheric body. Those +immediately surrounding the leader of the Christ oracle were the farthest +advanced with regard to the union of the physical body with that part of +the etheric body which had previously been separated from it. This union +came about in the human being little by little, as a result of the +transformation which had taken place in the Atlantean continent and the +earth in general. + +The physical and etheric bodies of man fitted more and more into each +other. Hence the memory lost its former unlimited capacity, and the human +life of thought began. That part of the etheric which was united with the +physical body transformed the physical brain into an actual instrument of +thought, and man from this time, first really felt his "ego" within his +physical body. Self-consciousness awoke. This was at first the case with +only a limited number of the human race, pre-eminently with the associates +of the leader of the Christ oracle. The bulk of humanity, scattered over +Europe, Asia, and Africa, retained in varying degrees the remnant of the +old conditions of consciousness. Hence they had direct experience of the +supersensible world. + +The associates of the Christ Initiate were people of highly developed +intelligence but of less experience in supersensible spheres than any of +their contemporaries. The Initiate journeyed with them to a country in +central Asia. He wished them to be guarded as much as possible from +contact with those of less developed consciousness. He instructed his +followers along the lines of the mysteries which had been revealed to him +and especially did he do this with their descendants. Thus he gathered +round him a people who had received into their hearts the impulses +corresponding to the Mysteries of the Christ Initiation. Out of this +company he chose the seven best, that they might be endowed with the +etheric and astral bodies which bore the impress of the etheric bodies of +the seven best Atlantean Initiates. Thus he educated a successor to each +of the Christ, Saturn, Jupiter, etc., Initiates. These seven Initiates +became the teachers and leaders of the people who, in the post-Atlantean +period, had colonized the south of Asia, especially ancient India. Since +these great teachers were endowed with the etheric bodies of their +spiritual ancestors, the contents of their astral body, that is, the +science and knowledge they themselves had worked out, was far below what +was revealed to them through their etheric body. Therefore if these +revelations were to speak within them, they were obliged to impose silence +on their own science and knowledge. Then the exalted beings who had also +spoken to their spiritual ancestors spoke out of and through them. Except +during the times when these beings were speaking through them, they were +simple people, endowed with the measure of intelligence and feeling which +they had cultivated and worked out for themselves. + +There lived at this time in India a race of people who had retained a +particularly vivid remembrance of the ancient soul-condition of the +Atlanteans, which permitted experiences in the spiritual world. Moreover, +the heart and soul of a great number of these people were powerfully +attracted by such experiences. By a wise decree of fate, the majority of +the race had come to southern Asia from among the best portions of the +Atlantean population. Besides this majority, other Atlanteans had migrated +thither at different times. The Christ Initiate, referred to above, +appointed his seven great disciples to be the teachers of this association +of people, to whom they imparted their wisdom and precepts. Many of these +ancient Indians needed but little preparation for reviving within them the +scarcely extinct faculties leading to observation of the supersensible +world. For longing after that world was really a fundamental quality of +the Indian soul. It was felt that man's original home was in that world. +He is transplanted out of it into this one, which offers only outer +sense-observation and the intelligence connected with it. + +The supersensible world was felt to be the _real_ world, and the +sense-world to be a deception of the human power of observation, an +illusion (Maya). By every possible means these people strove to open up a +view of the real world. They could take no interest in the illusory +sense-world, or at any rate only so far as it proved to be a veil for the +supersensible. The power going out from the Seven Great Teachers to such +people as these, was a mighty one. What they were able to reveal entered +deeply into the Indian soul; and since the possession of the transmitted +etheric and astral bodies invested the teachers with lofty powers, they +were also able to work magically on their disciples. They did not really +teach; they worked as though by magic power from one personality to +another. Thus there arose a civilization completely saturated with +supersensible wisdom. The contents of the books of wisdom of the Hindus, +the Vedas, do not give the original form of the lofty wisdom imparted by +the great teachers of most ancient times, only a feeble echo of it. Only +the seer's eye, looking backward is able to find unwritten primeval wisdom +behind the written words. + +A particularly prominent feature of this ancient wisdom is the harmonious +accord of the various wisdom oracles of the Atlantean time. For each of +the Great Teachers was able to unveil the wisdom of one of these oracles, +and these different aspects were in complete harmony, because behind them +all was the fundamental wisdom of the Christ Initiation. It is true the +teacher who was the successor of the Christ Initiate did not impart to his +disciples what the Christ Initiate himself was able to reveal. The latter +had remained in the background during this period of evolution. At first +he was unable to entrust his high office to any post-Atlantean. The +difference between him and the Christ Initiate of the Seven Great Indian +Teachers was that the former was able to work his vision of the Christ +Mystery completely into the form of human ideas, whereas the Indian Christ +Initiate could only offer a reflection of the Mystery in signs and +symbols; for his humanly cultivated power of conception did not suffice +for such a Mystery. However, from the union of the Seven Teachers there +resulted a knowledge of the supersensible world, presented in one great +wisdom-panorama, of which only separate portions could be imparted in the +ancient Atlantean oracles. The great Regents of the cosmos were revealed, +and the One great Sun-spirit, the Hidden One, ruling over those who were +manifested through the seven teachers, was delicately indicated. + +What is here meant by "ancient Indians" is not the same as what is usually +understood by that term. No outer documents exist of the period in +question. The people usually known as "Indians" belong to a stage of +historical evolution which was developed long after the time spoken of +here. We have to distinguish a first post-Atlantean period of the earth, +in which the Indian civilization now described was the predominant one; +then came a second post-Atlantean period in which the prevailing +civilization was that which later in this work is called the "ancient +Persian," and still later was developed the Egypto-Chaldean civilization, +also to be described. During the evolution of these second and third +post-Atlantean epochs, "ancient" India also went through a second and +third epoch, and to this third epoch belongs what is usually related of +ancient India. What is described here must therefore not be applied to the +"ancient India" mentioned elsewhere. + +Another feature of this ancient Indian civilization is that which +afterward led to the division of the race into castes. The inhabitants of +India were descendants of Atlanteans who belonged to the various types of +Saturn and Jupiter humanities, etc. By means of supersensible teachings it +was seen that it is not by chance that a soul is incarnated in a +particular caste, but that the soul itself has determined its lot. Such an +understanding of supersensible teachings was made much easier, because it +was possible to revive in many people the inner remembrance of their +ancestors which has been described above; this, of course, might also +easily lead to an erroneous idea of reincarnation. Just as, in the +Atlantean age, it was only through the Initiates that the true idea of +reincarnation could be realized, so in India, in most ancient times, it +was possible only through direct contact with the great teachers. It is +true that the erroneous idea of reincarnation mentioned above found the +widest acceptance imaginable among the bands of people who were dispersed +over Europe, Asia and Africa in consequence of the Atlantean catastrophe. +And because the Initiates who had gone astray during the Atlantean +evolution had imparted the mystery of reincarnation to immature souls, +mankind began to confuse more and more the true with the false ideas. Many +of these people indeed retained a kind of dim clairvoyance, as a heritage +from the Atlantean period. Just as the Atlanteans had entered the +spiritual world during sleep, their descendants had experience of it in +abnormal states, intermediate between sleeping and waking. Then there +arose in these people the images of the ancient times of their +forefathers. They believed themselves to be reincarnations of people who +had lived in those times. Teachings about reincarnation, which were at +variance with the true ideas of the Initiates, were widely spread over the +earth. + +As a result of the long-continued migrations which had taken place from +west to east since the beginning of the Atlantean catastrophe, a group of +people settled in western Asia whose posterity is known to history as the +Persian race and the tribes related thereto. Here we look back to a much +earlier period than the historical times of these peoples. Next after the +Indian period, we have first to do with the very early ancestors of the +later Persians, among whom arose the second great civilization of +post-Atlantean evolution. The peoples of this second era had a different +mission from that of the Indians. Their longings and inclinations were not +fixed on the supersensible world alone; they were also directed toward the +physical sense-world, and the earth became dear to them. They valued what +man is able to acquire on it, and what he is able to win by means of its +forces. Their achievements as a warlike people, and the methods which they +discovered of acquiring the earth's treasures, are connected with this +peculiarity of their nature. There was no danger of their turning their +backs upon the "illusion" of the physical senses in their yearning after +the supersensible, but rather of their entirely severing the connection of +their souls with the supersensible world, through their appreciation for +the physical world. + +The oracle-sanctuaries, which had been transferred hither from the ancient +Atlantean territory, also reflected, in their own way, the general +character of the people. In them forces were present which it had formerly +been possible to acquire through experiences in the supersensible world, +and which could still be controlled in certain lower forms; these forces +were used in the sanctuaries to direct the phenomena of nature in such a +way as to make them subservient to man's personal interests. This ancient +people still had a great mastery over those forces of nature which +subsequently withdrew from the influence of the human will. The guardians +of the oracles mastered certain inner forces connected with fire and other +elements. They can be called magicians. What supersensible knowledge and +force they had retained as a heritage from ancient times was certainly +slight in comparison with man's powers in the remote past. But it +nevertheless took all kinds of forms, from the noble arts, the only object +of which was the welfare of humanity,--down to the most reprehensible +transactions. + +The Luciferian influence held sway over these people in a peculiar manner. +It had brought them into connection with everything which diverts mankind +from the purposes of those exalted beings who alone would have guided +human evolution, had not the Luciferian influence interposed. Even those +members of this race who were still gifted with some remnant of the old +clairvoyant condition, described above as a state intermediate between +sleeping and waking, felt themselves powerfully attracted by the lower +beings of the spiritual world. In order to counteract these characteristic +qualities it was necessary that a spiritual impulse should be given to +this people. A leadership was established among them by the guardian of +the Mysteries of the Sun oracle, from the same source from which the +spiritual life of ancient India proceeded. + +The leader of ancient Persian civilization, who was sent by the guardian +of the Sun oracle to the people now under consideration, may be designated +by the same name as the historical Zarathustra, or Zoroaster. Only the +fact must be emphasized that the personality indicated belongs to a much +earlier period than the historical possessor of the name. In this +connection it is not a question of outer historical research, but of +spiritual knowledge. And any one who instinctively thinks of a later time +in connection with the bearer of the name Zarathustra may reconcile this +idea with occult science on learning that the historical character +represents himself as a successor of the first great Zarathustra, whose +name he took, and in the spirit of whose teaching he worked. + +The impulse which Zarathustra had to give to his people was to show them +that the physical world of sense is not merely the lifeless material, +devoid of spirit, which it appears to a man who gives himself up +exclusively to the influence of the Luciferian being. To this being man +owes his personal independence and sense of freedom; but it should work +within him in harmony with the opposite spiritual being. With the +pre-historic Persians it was a question of keeping alive the sense of this +last-named spiritual-being. Through their inclination toward the physical +sense world they ran the risk of complete amalgamation with the Luciferian +beings. Now Zarathustra, through the guardian of the Sun oracle, had +received an Initiation that enabled him to receive the revelations of the +great Sun-spirits. In particular states of consciousness, brought about by +his training, he was able to see the Regent of the Sun-spirits, who, as +described above, had taken under His protection the human etheric body. + +Zarathustra knew that This Spirit directs the course of human evolution, +but that He must first, at a certain time, descend to earth out of cosmic +space. For this purpose it was necessary that He should be able to live in +a human astral body, just as in man. He had worked in the etheric body +since the entrance of the Luciferic nature. It was therefore necessary +that a man should appear who had retransformed the astral body to the same +level that it would have reached in the middle of the Atlantean evolution, +had there been no Luciferian influence. Had Lucifer not appeared, mankind +would certainly have attained this level before, but without personal +independence or the possibility of freedom. Now, however, in spite of +those qualities he should again arise to this height. Zarathustra, endowed +with prophetic vision, could see that in the future it would be possible, +within human evolution for a personality to exist, who would have a +suitable astral body for that purpose. But he also knew that the great +Sun-spirit could not appear on earth before that time, though He could be +perceived by a seer in the spiritual part of the Sun. When as a seer he +turned his attention to the Sun, Zarathustra was able to see This Spirit, +whom he proclaimed to his people. He announced that the Sun-spirit was at +first to be found only in the spiritual world, but that later He would +descend to earth. This was the great Sun-spirit, or Spirit of Light (the +Aura of the Sun, Ahura-mazdao, or Ormuzd). He was revealed to Zarathustra +and his followers as the Spirit who, for the time being, was turning the +light of His countenance on man from the spiritual world, and that it was +He Who might be expected to appear in a human body amongst men in the +future. It was the Christ, before his appearance on earth, whom +Zarathustra proclaimed as the Spirit of Light. On the other hand he +represented Ahriman (Angra mainju) as a power working injuriously on the +life of the human soul, when it engrosses that soul completely. This power +is none other than the one previously described, which had acquired +special dominion over the earth since the betrayal of the Vulcan +Mysteries. Together with the message concerning the Light God, Zarathustra +proclaimed teachings about those spiritual beings who were revealed to the +seer's purified perception as associates of the Spirit of Light. These +were in strong contrast to the tempters who appeared to that unpurified +clairvoyance which was left over from the Atlantean period. It had to be +made clear to the ancient Persians that in man's soul, so far as it is +engaged in work and endeavor in the physical sense world, a conflict is +going on between the power of the Light God and his adversary. It had also +to be shown them how man must act so as not to be engulfed by Ahriman, and +how to turn his influence to good through the power of the Light God. + +The third era of post-Atlantean civilization began among the peoples who +finally gathered together in western Asia and northern Africa after the +migrations. This civilization was developed among the Chaldeans, +Babylonians, and Assyrians on the one hand, and among the Egyptians on the +other. In these peoples the taste for the physical world of sense +developed in a different form from that which it had taken among the +Persians. The former had acquired the quality of mind lying at the root of +the faculty of thought which has arisen since Atlantean times, that is, +the gift of reason. Indeed, it was the mission of post-Atlantean humanity +to develop within itself those faculties of the soul which it was possible +to acquire through the newly awakened powers of thought and feeling. These +powers cannot be directly stimulated from the spiritual world, but result +from man's observing the sense-world, becoming familiar with it, and +working upon it. The conquest of the physical world of sense by these +human faculties must be regarded as the mission of post-Atlantean +humanity. Step by step that conquest proceeded. It is true that even in +ancient India, man, through the condition of his soul, was already turned +toward that world; but he still looked upon it as illusion, and his spirit +turned to the supersensible world. In the Persian race, on the contrary, +there sprang up the endeavour to conquer the physical world of sense, but +the attempt was still largely made with those powers of the soul which had +been left over as an inheritance from the time when man could still reach +the spiritual world directly. Among the peoples of the third epoch of +civilization, the soul had for the most part lost the supersensible +faculties. It was obliged to seek manifestations of the spiritual in the +surrounding world of sense, and to continue its development by discovering +the means of civilization existing in that world. Men sought to +investigate, through the physical world, the spiritual laws underlying it, +and in this way human sciences arose. Human technical skill, artistic +work, and their tools and means came about through the recognition and use +of the forces of the physical world. To a man of the Chaldaic-Babylonian +race the sense-world was no longer an illusion but a manifestation, in its +different kingdoms, in mountains and seas, in air and water, of the +spiritual activity of powers existing behind it, whose laws man was +striving to learn. + +To the Egyptian, the earth was a field of work, given to him in a +condition which he must, by his own powers of intelligence, so transform +that it should bear the impress of human power. From Atlantis, +oracle-sanctuaries, originating chiefly from the Mercury oracle, had been +transplanted to Egypt. Yet there were others as well,--for example, Venus +oracles. + +In that which was fostered, in their oracle-sanctuaries, among the +Egyptian peoples, the germ of a new culture was planted. This germ +proceeded from a great leader who had received his training in the Persian +Zarathustra Mysteries, who was the reincarnated individuality of a +disciple of the great Zarathustra himself. Let us call him "Hermes." +Through acceptance of the Zarathustra Mysteries he was able to find the +right way to guide the Egyptian people. This people had so turned its +attention to the physical sense-world, during earthly life between birth +and death that it was able only to a limited extent to directly behold the +spiritual world behind the physical phenomena, although it recognized the +spiritual laws of the world. Thus it could not think of the spiritual +world as the one in which it could live while on earth, but on the other +hand, it could be shown how man will live, in the disembodied state after +death in the world of those spirits who, during earthly life, appear +through their impressions upon the sense-world. + +Hermes taught that man qualifies himself for union with spiritual forces +after death, in proportion as he uses his powers on earth for furthering +the purposes of those spiritual forces. Those especially, who had worked +most zealously in this way between birth and death would be united with +the lofty Sun-God Osiris. On the Chaldaic-Babylonian side of this stream +of civilization the direction of the human mind toward the physical +sense-world was more conspicuous than on the Egyptian side. The laws of +that world were being investigated and from its reflection in the +sense-world these people looked up to the corresponding spiritual +prototypes. Yet in many respects the nation remained wedded to physical +things. Instead of the star-spirit, the star was put first, and instead of +other spiritual beings their earthly counterparts were made prominent. +Only the leaders attained to really deep knowledge concerning the laws of +the supersensible world and its connection with the physical. The contrast +between the knowledge of the Initiates and the perverted beliefs of the +people became more apparent in these nations than anywhere else. + +Very different conditions existed in those parts of Southern Europe and +western Asia where the fourth epoch of post-Atlantean civilization was +unfolded. In occult science, it is called the Greco-Roman period. +Descendants of peoples inhabiting widely distant parts of the older world +had met together in these countries. Here were oracle-sanctuaries which +conformed to the various Atlantean oracles; here were people with the +heritage of ancient clairvoyance as a natural gift, and others who were +able to acquire it, with comparative ease, by training. The traditions of +the ancient Initiates were not only preserved in special places, but +worthy successors to them arose, who attracted disciples capable of rising +to lofty levels of spiritual vision. Moreover, these races had within them +the impulse to create a domain within the sense-world which expresses the +spiritual in perfect form through the physical. + +Greek art is, among other things, a result of this impulse. It is only +necessary to gaze with the eye of the spirit upon a Greek temple, in order +to see that in this marvel of art, material substance is so worked upon by +man that it appears in every detail as the expression of spirit. The Greek +temple is the "House of the Spirit." One sees in its form what otherwise +only The Spiritual eye of the seer perceives. The temple of Zeus-(or +Jupiter) is so constructed as to present to the physical eye a fitting +shrine for what the guardian of the Zeus-(or Jupiter) Initiation saw with +spiritual vision. And it is the same with all Greek art. The wisdom of the +Initiates flowed in mysterious ways into poets, artists, and thinkers. The +Mysteries of the Initiates are found again, in the form of conceptions and +ideas, in the systems of thought by which ancient Greek philosophers +interpreted the universe. The influences of the spiritual life, the +Mysteries of the Asiatic and African sanctuaries of Initiation, flowed +into these nations and to their leaders. The great Indian teachers, the +associates of Zarathustra, and the followers of Hermes had attracted +disciples. These, or their successors, thereupon founded sanctuaries for +Initiation, in which the ancient wisdom was revived in a new form. These +were the Mysteries of antiquity. Here disciples were prepared to be +brought into the condition of consciousness through which they might +attain vision of the spiritual world.(23) From these sanctuaries of +Initiation the Mysteries flowed forth to those who cultivated Spiritual +Mysteries in Asia Minor, Greece, and Italy. (Important centres of +Initiation were formed in the Greek world in the Orphic and Eleusinian +Mysteries. In the Pythagorean School of wisdom, lingered the effects of +the great wisdom-teachings and methods of past ages. On his distant +travels, Pythagoras had been initiated into the secrets of the most varied +kinds of Mysteries.) + +But human life between birth and death in the post-Atlantean period had +also an influence on the disembodied state after death. The more man's +interests were fixed on the physical sense-world, the greater was the +possibility of Ahriman gaining a hold upon the soul during earthly life +and retaining his power of it after death. This danger was least among the +peoples of ancient India, for during earthly life they had felt the +physical sense-world to be an illusion, and thus had eluded the power of +Ahriman after death. The danger for the primitive Persian peoples, who +between birth and death had fixed their attention, with great interest, +upon the physical sense-world was much greater. They would have largely +fallen a prey to Ahriman's wiles had not Zarathustra pointed out, +emphatically through his teaching concerning the Light of God, that behind +the physical sense-world there exists the world of the Spirits of Light. +In proportion to the ability of the people of this civilization to receive +something into their souls out of the world of thought thus created, were +they able to escape Ahriman's clutches during earthly life, and thereby +elude him in the life after death, during which they were to be prepared +for a new earth-life. The power of Ahriman in earthly life tends to make +the physical sense-existence appear to be the only one, and thus to bar +the way to any vista of a spiritual world. His power in the spiritual +world leads man to complete isolation, and to the concentration of all his +interest upon himself. Those who, at the time of death, are in Ahriman's +power, are born again as egoists. + +It is now possible for occult science to describe life between death and a +new birth as it is, provided the Ahrimanic influence has, to a certain +degree, been overcome. It is in this sense that it has been described by +the author in the first chapter of this book as well as in other writings. +And it must be described in this way if that which can be experienced by +man during this form of existence is to be visualized and if he has +attained to purely spiritual perception for that which really exists. The +degree to which the individual experiences this, depends upon the extent +to which he has overcome the Ahrimanic influence. + +Man is approaching nearer and nearer to what it is possible for him to +become in the spiritual world. How this progress is thwarted by other +influences must however be clearly brought out in our consideration of the +course of human evolution. + +During the Egyptian period Hermes taught the people to prepare themselves +during earth-life, for communion with the Spirit of Light. But because at +that time human interests, between birth and death, were already so +constituted that it was only possible to a slight degree to see through +the veil of the physical sense-world, therefore the spiritual vision of +the soul after death was also clouded and the perception of the world of +light remained dim. + +The obscuration of the spiritual world after death reached a climax in the +souls who passed into the disembodied state out of a body belonging to the +Greco-Roman civilization. During their earthly life they had brought to +perfection the cultivation of physical sense-existence, and had thus +condemned themselves to a shadowy existence after death. Hence the Greek +felt life after death to be a shadowy existence, and it is not mere +rhetoric but the realization of truth when the hero of that time, who is +given up to the life of the senses, says, "Better a beggar on earth than a +king in the realm of shades." All this was still more marked in those +Asiatic peoples who had fixed their attention with veneration and worship +on material images instead of on their spiritual archetypes. A large +proportion of mankind was in this condition at the time of the Greco-Roman +era of civilization. It can be seen how man's mission in post-Atlantean +times, which consisted in the conquest of the physical sense-world, must +necessarily lead to estrangement from the spiritual world. Thus greatness +in one respect necessarily involves deterioration in another. + +Man's connection with the spiritual world was kept alive in the Mysteries. +Through these the Initiates, in special states of the soul, were able to +receive revelations from that world. They were more or less the successors +of the guardians of the Atlantean oracles. To them was revealed what had +been hidden through the influence of Lucifer and Ahriman. Lucifer +concealed from man what had flowed from the spiritual world into the human +astral body, without his co-operation, up to the middle of the Atlantean +period. Had the etheric body not been partially separated from the +physical body, man would have been able to experience within himself this +part of the spiritual world as an inner revelation to his soul. As a +result of Lucifer's encroachment, this could be done only in special +states of the soul. At those times a spiritual world appeared to man in +the guise of the astral. The corresponding spiritual beings manifested +themselves in forms which embodied only the higher principles of the human +being, and in those principles the symbols of their particular spiritual +forces were astrally visible. Superhuman forms were manifested in this +way. + +After the encroachment of Ahriman, still another kind of Initiation was +added to this one. Ahriman concealed from man everything out of the +spiritual world which would have appeared behind physical +sense-perception, had he not interfered in human affairs from the middle +of the Atlantean period onward. The Initiates of the Mysteries owed the +revelation of what he had thus kept hidden, to the fact that they had +developed within their souls all those faculties which man had attained +since that time, beyond the degree necessary for physical +sense-impressions. Thus there were revealed to them the spiritual powers +lying behind the forces of nature. They could speak of the spiritual +beings behind nature. The creative might of those forces acting in nature +below man, was revealed to them. That which had been active since Saturn, +Sun and the old Moon and had shaped man's physical, etheric and astral +body as well as the mineral, plant and animal kingdoms, formed the +contents of a certain kind of mystery-secrets,--namely those over which +Ahriman held his hand. That which had formed the sentient-, rational-and +consciousness-souls and which had been concealed from man by Lucifer, was +revealed in a second kind of Mystery-secrets. + +But what the Mysteries could only prophesy was, that in time a man would +appear possessing an astral body which, despite Lucifer, could become +conscious of the light-world of the Sun-spirit through the etheric body, +apart from any special condition of the soul. And the physical body of +that human being must be of such a nature, that everything in the +spiritual world would be revealed to him, which Ahriman is able to conceal +from man up to the time of physical death. Physical death could bring no +change into the life of such a being, that is to say, could have no power +over it. The "Ego" so manifests in such a human being that the entire +spiritual life is at the same time contained in his physical life. Such a +being is the vehicle of the Spirit of Light, to whom the Initiate ascends +from two directions, being led, under special conditions of the soul, +either to the Superhuman Spirit or to the Being of the forces of nature. +When the Initiates of the Mysteries foretold the appearance in the course +of time, of such a human being, they were prophets of the Christ. + +A personality arose, as the special prophet of this coming manifestation, +within a nation which possessed through natural inheritance the qualities +of the peoples of western Asia, and through education the learning of the +Egyptians--the Hebrew nation. This prophet was Moses. The influences of +Initiation had entered so deeply into his soul that in certain states of +consciousness the being who had undertaken in the regular course of the +earth evolution to shape human consciousness from the Moon, was revealed +to him. In thunder and lightning Moses realized not merely physical +phenomena, but manifestations of this Spirit. At the same time the other +kind of Mysteries had influenced his soul, so that he was able to +distinguish, in astral vision, how the superhuman becomes human by means +of the ego. Thus, from two directions, He Who was to come, was revealed to +Moses as the highest form of the Ego. + +And in Christ the lofty Sun-spirit appeared in human form as the great +ideal for human life on earth. At His coming, all mystery-wisdom had in +some respects to take a new form. Up to that time this wisdom had existed +exclusively for the purpose of enabling man to put himself into such a +condition of soul in which he would be able to view the kingdom of the +Sun-spirit as something _outside_ of earthly evolution. Henceforth it was +the mission of Mystery-wisdom to make man capable of recognizing in the +incarnated Christ the Primordial Being. From this Primordial Being man was +enabled to understand the natural and spiritual worlds.(24) + +At the point in His life at which the astral body of Christ Jesus +contained everything which it is possible for the Luciferian influence to +conceal, He came forward as the Teacher of humanity. From that moment, the +faculty was implanted in human earthly evolution for assimilating that +wisdom whereby the physical goal of the earth may gradually be reached. At +the moment when the Event of Golgotha was accomplished, human nature was +endowed with another faculty, that by which Ahriman's influence may be +turned into good. Henceforth man was able to take with him through the +gate of death that which saves him from isolation in the spiritual world. +What happened in Palestine was the central point, not only of human +physical evolution but also of the other worlds to which man belongs; and +when the "Mystery of Golgotha" had been accomplished, when the "death on +the cross" had been suffered, Christ appeared in that world where souls +sojourn after death, and set limits to the power of Ahriman. From that +moment the region which the Greeks had called the "realm of shades" was +illuminated by that flash of the Spirit indicating to its dwellers that +light was to return. What had been gained for the physical world by the +"Mystery of Golgotha" cast light also into the spiritual world. + +Up to this event post-Atlantean human evolution had been a time of ascent +in the physical sense-world, but of descent as far as the spiritual world +was concerned. Everything which flowed into the sense-world proceeded from +what had been in the spiritual world from remote ages. Since the coming of +Christ, those who attain to the Mystery of Christ are able to take with +them into the spiritual world what they have won in the physical. And from +the spiritual world it then flows back again into the earthly sense-world, +since reincarnated souls, on re-entering earth-life, bring with them what +the Christ-impulse between death and a new birth, has bestowed. + +What flowed into human evolution with the appearance of the Christ, acted +in it like a seed. Only slowly can this seed mature. Only the smallest +part of these profound new wisdom teachings, up to the present time, has +reached down into physical existence. Christian evolution has just barely +begun. During the successive periods of time following the appearance of +the Christ, this Christian Evolution was able to reveal only so much of +its inner essential nature as the humanity, the peoples of that time, were +capable of receiving; only as much as they could grasp with their +faculties of comprehension. The first form into which this essence of +Christianity could be poured may be described as a comprehensive ideal of +life. As such it was opposed to those forms of life which had been +developed in post-Atlantean humanity. The conditions operating in human +evolution since the repopulation of the earth in the Lemurian period have +been described above. Accordingly, humanity can be traced back to +different beings who, coming from other worlds, incarnated in the bodily +descendants of the ancient Lemurians. The various races of man are a +consequence of this, and the most diverse vital interests appeared in +these reincarnated souls, as a result of their Karma. As long as all this +was being worked out, there could be no ideal of "universal humanity." +Human nature originated in unity, but earthly evolution up to the present +time has led to division. In the figure of the Christ, we see an ideal +which opposes all division, for in the man who bears the name of Christ +there lives the lofty Sun-being from Whom every human ego is descended. +The Hebrew nation still felt itself to be a nation, and each individual a +member of that nation. When once the idea was grasped that in Christ-Jesus +there lives the ideal Man who stands above all that tends to divide +humanity, Christianity became the Ideal of an all-Embracing brotherhood. +Above all individual interests and relations, the feeling arose in some +that the innermost ego of all human beings is of the same origin. (In +addition to all the earthly forefathers, the great common Father of all +humanity appears. "I and the Father are one.") + +In the fourth, fifth, and sixth centuries after Christ, the era in which +we are still living was being prepared in Europe. It was gradually to +replace the fourth, or Greco-Roman civilization. It is the fifth +post-Atlantean period. The races which, after many wanderings and varied +fortunes, became the vehicles of this new civilization were descendants of +those Atlanteans who had remained less affected than others by what had +been going on meanwhile during the four preceding periods of civilization. +They had not penetrated into the countries in which those respective +civilizations took root. On the contrary, they had, in their way, handed +on Atlantean forms of civilization. There were many among them who had +retained in a high degree the inheritance of the ancient dim clairvoyance, +the state described above as intermediate between sleeping and waking. +Such people knew the spiritual world from their own experience, and could +reveal to their fellow-men what takes place there. Thus there sprang up a +great number of narratives of spiritual beings and events, and the +national treasures of legends and sagas had their origin in spiritual +experiences of this kind. For the dim clairvoyance lasted on, in many +people, into times not far removed from the present. There were other +people who, although they had lost clairvoyance, nevertheless developed +the faculties they acquired for use in the physical sense-world in +accordance with feelings and emotions which corresponded to clairvoyant +experiences. And even the Atlantean oracles had their successors in the +new civilization. + +There were everywhere Mysteries, but in them that Mystery of Initiation +was most cultivated, which leads to the unveiling of that part of the +spirit-world which Ahriman keeps hidden. The spiritual powers existing +behind the forces of nature were here revealed. In the mythologies of +European nations are contained the remnants of what the Initiates of these +Mysteries were able to disclose to men. It is true that these mythologies +also contain the other kind of mystery, although in a more imperfect form +than that possessed by the Southern and Eastern Mysteries. Superhuman +beings were also known in Europe, but they were seen to be in perpetual +conflict with the associates of Lucifer. And the Light-God too was +proclaimed, but in such a form that it was doubtful whether he would +overcome Lucifer. On the other hand, these Mysteries were illuminated by +the figure of the coming Christ. It was announced of Him that His kingdom +would replace that of the other Light-God.(25) + +From such influences as these, there came about a cleavage in the soul of +the people of the fifth epoch of civilization which still continues, and +is manifest in most diverse phenomena. The soul had not retained, from +ancient times a sufficiently strong attraction for spiritual things to +enable it to hold fast the connection between the worlds of spirit and +sense. The attraction existed only as a training of feeling and emotion, +not as direct vision of the spiritual world. On the other hand, man's +attention was more and more directed toward the world of the senses and +its conquest; and the intellectual powers which had been awakened in the +latter part of the Atlantean period, all those human powers of which the +physical brain is the instrument, were concentrated upon the sense-world, +and upon gaining knowledge of and mastery over it. Two worlds, so to +speak, were developed within man: the one directed toward the life of +physical sense; the other susceptible to the revelation of the spirit in +such a way as to permeate with feeling and emotion even though lacking +clairvoyant vision. The tendency to this cleavage of soul already existed +when the teaching concerning the Christ was introduced into Europe. + +This message from the spiritual world was received into men's hearts, and +permeated feeling and emotion; but it was not possible to bridge the gulf +between this state of devotion and what human intelligence, concentrated +on the sense-world, was learning in the sphere of physical existence. What +is now known as the contradiction between external science and spiritual +knowledge is simply a consequence of this fact. The Christian mysticism +(of Eckhart, Tauler and others) is the result of Christianity becoming +permeated with feeling and emotion. Science, occupied as it is exclusively +with the world of sense and its results in life, is the consequence of the +other tendency of the soul, and all achievements in the sphere of outer +material civilization are entirely due to this divergence of tendencies. +Since those human faculties, of which the brain is the instrument, were +concentrated exclusively on physical life, they were able to reach that +pitch of perfection which makes contemporary science, technical skill, and +other forms of mental activity possible. Such a material civilization +could originate only among the nations of Europe, for they are those +descendants of Atlantean ancestors who converted their natural inclination +toward the physical sense-world into faculties only when it had reached a +certain degree of maturity. Previously they had allowed it to lie dormant, +and had lived on what remained in them of the Atlantean clairvoyance and +on the communications of their Initiates. While mental culture was +outwardly almost entirely given up to these influences, in them ripened +slowly the desire for the material conquest of the world. + +Now, however, the dawn of the sixth post-Atlantean era of civilization is +already at hand. What is to arise at a certain time in human evolution has +ripened slowly in the preceding age. The first beginnings of that which +can even now be developed, is to be discovered in the thread which binds +together the two tendencies of the human breast, material civilization and +life in the spiritual world. To this end it is necessary, on the one hand, +that the results of spiritual vision should be understood; and on the +other, that in the observations and experiences of of the sense-world the +revelations of the Spirit be recognized. The sixth civilization-epoch will +bring to full development the harmony between the two. + +Herewith the studies in this book have reached a point where we may turn +from the perspectives of the past to those of the future. But it will be +better to precede the latter by a study of the Knowledge of Higher Worlds +and of Initiation. Then, after this study and in connection with it, we +shall be able to indicate in brief the outlook for the future, in so far +as that can be done within the framework of this book. + + + + + +CHAPTER V. KNOWLEDGE OF THE HIGHER WORLDS + + +At the present stage of evolution there are three possible conditions of +soul in which man ordinarily lives his life between birth and death: +waking, sleeping and, between the two, dreaming. The last-mentioned will +be briefly dealt with in a later part of this book; for the moment we +shall consider life simply as it alternates between its two main +conditions--waking and sleeping. Before he can "know" for himself in higher +worlds, man has to add to these two a third condition of soul. + +During waking life the soul is given up to the impressions of the senses, +and to the thoughts and pictures that these evoke in it. During sleep the +senses cease to make any impression, and the soul loses consciousness. The +whole of the day's experience sinks down into the sea of unconsciousness. +Let us now consider how it would be if man were able to become conscious +during sleep, notwithstanding that all impressions of the senses were +completely obliterated, as they are in deep sleep. Now would any memory +remain to him of what had happened while he was awake. Would his soul find +itself in a state of vacuity? Would it be incapable of having any +experiences? This is a question that can only be answered if conditions +like or similar to those under discussion can actually be brought about. +If the soul is capable of experiencing anything, even when +sense-activities and recollection of such activities are lacking, then +that soul would, so far as the external world is concerned, be "asleep"; +and yet the soul would not be sleeping but awake to a world of reality. + +Now such a condition of consciousness can be attained if man makes these +psychic experiences possible toward which occult science guides him. And +everything that occult science tells us about those worlds beyond the +sensible, has been found through such a condition of consciousness. + +In the foregoing parts of this book certain communications have been made +concerning the higher worlds; and in the following pages, as far as is +possible in a book of this kind, methods will be discussed whereby the +state of consciousness requisite for such investigations may be acquired. +This state of consciousness resembles that of sleep, in only one respect, +namely: that through it, all outward sense activity ceases, and also all +thoughts that might be aroused by the action of the senses, are +obliterated. But although the soul has no power to experience anything +consciously in sleep, yet it receives this power through this very state +of consciousness. And through it a capacity for experiencing is awakened +in the soul which in every day life can be awakened only through sense +impressions. The awakening of the soul to this higher state of +consciousness is called _Initiation_. + +The methods of initiation lead man away from the state of ordinary +day-consciousness into such a soul activity as enables him to use his +spiritual organs of perception. Like germs these organs lie dormant in the +soul and must be developed. Now it may be that a person, at some +particular moment of his earthly life, makes the discovery that these +higher organs have developed within his soul without previous preparation. +It is a kind of involuntary self-awakening. Such a person will become +conscious of a change affecting his entire being; his soul's experiences +will have been enriched beyond measure and he will find that no +experiences of the sense-world can bring him such spiritual happiness, +such soul satisfaction and inner warmth as that which now opens up to him, +which no physical eye can see and no hand can touch. From the spiritual +world strength and a sense of security in all situations in life, will +flow into his will. There are instances of such self-initiation; but they +should not give rise to the idea that the only right course is to wait for +the coming of such self-initiation, and to do nothing toward bringing +about initiation through regular training. We need not here give further +space to the subject of self-initiation, since it may take place without +regard to rules of any kind whatsoever. + +What we have to consider is how by training, one may develop those organs +of perception, lying dormant in the Soul. Those who do not feel themselves +especially impelled toward doing something for their own development may +easily say that man stands under the guidance of spiritual powers, that +such guidance should therefore not be interfered with, and that the +moment, deemed by those powers to be the right one for revealing another +world to the soul, should be awaited in patience. Indeed, persons who are +of this opinion are inclined to consider it a kind of presumption, or +unjustifiable desire for any one to interfere with the wisdom of such +spiritual guidance. + +Those who think in this way will only change their opinion if some other +mode of presenting the case makes a sufficiently strong impression upon +them. If they were to say to themselves, "This wise guidance has endowed +me with certain faculties, and it has done so, not that I should let them +lie idle, but rather that I should use them. Indeed, the very wisdom of +such guidance lies in the fact of its having placed in me the rudiments of +those organs necessary for a higher state of consciousness. I can, +therefore, rightly comprehend this guidance only when I regard it as my +duty to do everything in my power that may serve to bring such rudimentary +growths to their proper development." Should such thoughts make a +sufficiently strong impression on the mind, scruples against training for +the attainment of higher consciousness will disappear. + +There is, it is true, another scruple which may arise in the mind with +regard to such schooling. A person may say to himself: "This development +of the inner faculties of the soul means an invasion of man's most hidden +sanctuary. It involves a certain change of the entire human being: the +method for such a change cannot be worked out by any ordinary procedure of +thought, for the manner in which the higher worlds are attained can be +known only to those to whom the path has become visible by reason of +experience. If, therefore, I turn to such an one, I am allowing him to +exercise his influence over the innermost sanctuary of my soul." Any one +given to this attitude of mind will hardly find it reassuring if the +methods for bringing about a higher state of consciousness are imparted to +him in book form. For it is not a question of receiving communications +either verbally or from some person who, having the knowledge, has set the +same down in a book to which we have access. Now there are people +possessing knowledge of the rules for developing the spiritual organs of +perception who are of the opinion that these rules ought not to be +entrusted to a book. These people, for the most part, consider the +communication of certain truths relating to the spiritual world as +forbidden. But this view must be characterized as in a certain sense out +of date in view of the present stage of human evolution. It is true that +the communication of the rules referred to can be made only up to a +certain point. Yet what is imparted leads so far that one who applies it +to his soul-life makes such progress in knowledge that he is able to go on +by himself. This way then leads onward in a manner of which a true idea +can be gained only through what has been previously experienced. From all +these facts, scruples may arise concerning the path of spiritual +knowledge. + +These scruples however disappear when one clearly understands the +essential nature of that course of development which is adapted to our +age. Of this latter method of developing we shall speak here and other +methods will be only briefly referred to. + +The method of training to be here discussed furnishes to him who has the +will for a higher development, the means for accomplishing the +transformation of his soul. Any questionable encroachment on the +personality of the student would only then be possible, should the teacher +proceed to carry out the change by methods of which the pupil was not +conscious. But no true teacher of occult science in our day would make use +of any such method, by which indeed, the pupil would be reduced to a blind +tool. The teacher gives his pupil instructions as to the rules of conduct +he is to pursue, and the pupil carries them out. At the same time, should +the case seem to demand it, the teacher does not withhold the reasons +justifying these rules of conduct. + +The acceptance of the rules, and their application by a person seeking +spiritual development, need not be a matter of blind belief. Such a belief +ought to be quite out of the question in this sphere. One who studies the +nature of the human soul as far as it can be followed by ordinary +self-observation, without occult training may, after accepting the rules +recommended for spiritual training, ask himself, "How do these rules act +upon the life of the soul?" This question may be satisfactorily answered +previous to any schooling by an unbiased use of common sense. Before these +rules are adopted, true conceptions may be gained as to the way in which +they operate. The effect can be _experienced_ only during training, but +even then the experience will always be accompanied by an understanding of +the experience, if each step that is to be taken is tested by sound +judgment. And in this age any true spiritual science will only suggest +such rules for training as can be vindicated by sound judgment. For him +who is willing to simply trust himself to such schooling and does not +permit prejudice to drive him into _blind_ faith, all scruples will vanish +and objections against a regular training for higher states of +consciousness will no longer disturb him. + +Even such people as may have arrived at a state of inward maturity,--which +sooner or later would lead to the self-awakening of these spiritual organs +of perception--even for these, training is by no means superfluous. On the +contrary it is especially adapted to them. For there are but few cases in +which personal initiation does not have to travel along tortuous and +devious ways, and training spares them the traversing of such by-paths, +leading them forward in a straight line. In cases where such +self-initiation comes to a soul, the reason is that the required degree of +ripeness had already been attained in the course of previous incarnations. + +It may easily happen that such a soul possesses a certain dim intuition of +its ripeness, and by reason of this very feeling may assume an attitude of +disinclination toward training. A feeling of this kind may produce a +certain degree of pride, which refuses to place confidence in a teacher. +Now it can happen that a certain degree of soul development may remain +hidden up to a certain age and only then reveal itself. But such schooling +may be just the very means needed to call it forth. Should the person hold +aloof from such training, it may happen that the power will remain dormant +during that particular Life, and will only reappear in a later +incarnation. + +The rising to a supersensible state of consciousness can only proceed from +ordinary waking day-consciousness. It is in this consciousness that the +soul lives prior to its ascent, and schooling will furnish the means to +lead it out of this consciousness. The first steps which the schooling +here under consideration prescribes, are such as can still be +characterized as actions of the ordinary day-consciousness. It is just +those quiet acts of the soul which are the most effective steps. This +requires that the soul should give itself up to definite perceptions and +these perceptions are such as are able by their very nature to exercise an +awakening influence upon certain hidden faculties of the inner nature of +man. + +They thereby differ from those perceptions of waking day-life, whose +purpose is to portray external objects. The more faithfully they present +these things, the truer they are. It is, indeed, in accordance with their +nature that they should be true in this sense, but this is not the mission +of those perceptions which the soul is to consider, when in pursuit of +spiritual training; and they are therefore so formed as not to present +anything external, having rather within themselves the power to act upon +the soul. The best percepts for the purpose are the emblematic or symbolic +ones. Yet other percepts may be used. For it does not depend at all on +what the percepts contain, but solely on the fact that the soul puts forth +all its powers in order not to have anything in the consciousness except +the one percept in question. Whereas, in ordinary life, its forces are +divided among many things and perceptions change rapidly, the important +point in spiritual training is the concentration of the whole inner life +upon one single perception. And this perception must be voluntarily +brought to the centre of one's consciousness. Symbolic perceptions are +better than those which reflect outer objects or events, because the +latter are related to the outer world, and the soul has to depend less on +itself than in the case of symbolic perceptions, formed by its own inner +energy. The chief object at which to aim is the _intensity_ of the force +to be exercised by the soul. It is not what is before the soul that is +essential, but the greatness of the effort and the length of time spent +concentrating upon one perception. Strength ascends from unknown depths of +the soul, from which it is drawn up by concentration on one perception. +Occult science contains many such perceptions, all of which have been +proven to possess the power alluded to above. + +One gains a comprehension of this immersion or sinking down into a percept +by calling the Memory-Concept before the soul. Say, for instance, that we +allow the eye to rest on a tree, and then turn away from the object so +that it is no longer presented to our sight; we shall, nevertheless, be +able to retain the image of the tree in the soul. Now this image or +perception of the tree which we have when it is no longer in sight, is a +recollection of the tree. Then assume that this recollection is retained +in the soul, and the soul reposes, as it were, in this recollection, +taking care to exclude all other perceptions from the memory. The soul +then dwells in that memory-concept of the tree, and we then have to do +with the immersion of the soul into a concept. Yet this concept is the +image of an actual thing perceived through the senses. If however, of our +own free will, we take such images into our consciousness, gradually the +effect desired will be attained. + +One example of meditation based upon a symbolical concept will now be +placed before the reader. Such a concept must first be built up in the +soul, and this may be done in the following manner. Let us think of a +plant, calling to mind how it is rooted in the ground, the way in which +leaf after leaf shoots forth, until finally the blossom unfolds. And then +let us imagine a human being placed beside this plant, and let us call up +in our soul the thought that he has qualities and characteristics which, +when compared with those of the plant, will be found to be more perfect. +We dwell on the fact that this being is able to move here and there, +according to his will and his desires, while the plant remains stationary, +rooted in the soil. + +But now let us also consider: Yes, man is certainly more perfect than the +plant; but on the other hand, I find in him qualities which I cannot +perceive in the plant and through the lack of which, the plant appears +more perfect than man in certain respects. Man is filled with passions and +desires and these govern his conduct. With him we can speak of sin +committed by reason of his impulses and passions, whereas in the plant, we +see that it follows the pure laws of growth from leaf to leaf, and that +the blossom without passion opens to the chaste rays of the Sun. So we can +see that man possesses a certain perfection beyond the plant, but that on +the other hand he has paid for this perfection by admitting into his being +inclinations, desires and passions in addition to the pure forces of the +plant. And then we call to mind the green sap flowing through the plant, +and think of it as the expression of the pure and passionless laws of +growth. And then again, we call to mind the red blood as it courses +through the veins of man, and we recognize in it an expression of man's +instincts, his passions and desires. Let a vivid picture of all this arise +in our souls. We then think of man's faculties of development; how he can +purify and cleanse his inclinations and passions through his higher soul +faculties. We think how through this process something that is low is +destroyed in these inclinations and passions which thereby are born upon a +higher plane. Then we may be able to think of the blood as the expression +of these purified and cleansed inclinations and passions. + +Now we gaze in spirit on the rose and say to ourselves: "In the red sap of +the rose is the erstwhile green sap of the plant--now changed to +crimson--and the red rose follows the same pure, passionless laws of growth +as does the green leaf." Thus the red of the rose may offer us a symbol of +a kind of blood which is the expression of cleansed impulses and passions, +purged of all lower elements, and resembling in their purity the forces +working in the red rose. Let us now try not only to assimilate such +thoughts within our reason, but also let them come to life within our +feelings. We can experience a blissful sensation when contemplating the +purity and passionless nature of the growing plant. We can awaken the +feeling within us how certain higher perfections must be paid for through +the acquisition of passions and desires. This, then, can change the +blissful sensation previously experienced into a serious mood: and then +only can it stir within us the feeling of liberating happiness, if we +abandon ourselves to the thought of the red blood that can become the +carrier of inner pure experiences, like the red sap of the rose. The +important point is that we should not look coldly and without feeling upon +these thoughts which serve to build up such a symbolical concept. After +dwelling for a time upon the above mentioned thoughts and feelings, let us +try to transmute them into the following symbolical concept. Let us +imagine a black cross. Let this be the symbol for the destroyed lower +element of our desires and passions and there where the beams of the cross +intersect, let us imagine seven red radiating roses arranged in a circle. +Let these roses be the symbol for a blood that is the expression of +cleansed and purified passions and desires.(26) + +Now we must call up this symbolical concept before our soul just as has +been described in the case of a memory-concept. Such a concept has an +awakening power if one abandons oneself to it in inner meditation. One +must try during this meditation to exclude all other concepts. Only the +described symbol must float before the soul as vividly as possible. + +It is not without significance that this symbol has been introduced, not +merely as an awakening percept, but because it has been constructed out of +certain perceptions concerning plants and man. For the effect of such a +symbol depends upon the fact of its being put together in this definite +manner, before employing it as an instrument for meditation. Should it be +called up without a previous process of construction such as has here been +delineated, the picture must remain cold and will be far less effective +than if it had by previous preparation gathered force with which to give +warmth to the soul. During meditation, however, one should not call up in +the soul all the preparatory thoughts, but merely allow the life-like +image to float before one's mind and at the same time permit those +feelings which are the result of these preparatory thoughts to vibrate +with it. Thus the symbol becomes a sign, co-existent with the inner +experience. And it is the dwelling of the soul in this experience that is +the active principle. The longer one can do this, without admitting +disturbing impressions, the more effective will be the whole process. + +It is well, however, in addition to the time used in meditation itself, to +repeat the building up of the image through the feelings, as described +above, so that the corresponding sensation may not pale. + +The greater the patience brought to bear in performing these acts of +repetition, the more effective becomes this image for the soul.(27) + +Such a symbol as has just been described represents no external object or +being evolved by nature, but for this very reason it possesses an +awakening power for certain inner faculties. It is true, someone may raise +the objection: certainly the "whole" as a symbol, does not exist in +nature; yet all its details are borrowed from nature, the black color, the +roses, etc. It can all be observed through the senses. He who is troubled +by such objections, ought to consider that it is not the images of these +sense perceptions that awaken the higher faculties of the soul, but that +this result is produced purely by the manner in which these details are +combined. And this combination does not then picture something that exists +in the sense-world. + +A symbol was chosen as an example to show the process of effective +meditation of the soul. Many symbols of this kind are used in occult +training and are built up according to varying methods. Certain sentences, +formulae, and single words can also be given as subjects for meditations, +and in every case the means used will have the same object, namely: to +detach the soul from sense-impressions and to stimulate it to an activity +in which the impressions of the physical senses play no longer any part +and in which the unfoldment of inner latent soul capacities becomes the +essential. + +There are, however, also meditations based exclusively upon feelings, +sensations, etc., and these are especially effectual. Let us, for +instance, take the feeling of joy. In the normal course of life the soul +experiences pleasure when there exists an outer stimulus to pleasure. If a +healthily constituted soul perceives some act performed by a person, +indicative of the doer's goodness of heart, then the soul will assuredly +feel pleasure and joy at such an act. But the soul is able to reflect upon +such an act, and can say to itself that an act done from sheer kindness of +heart is one in which the doer is following the interests of his +fellow-creatures rather than his own, and such an act may be called +ethically good. But the soul can lift itself above the perception of any +particular case in the outer world which has given it joy or pleasure, and +instead may arrive at a general concept of kindness. It can for instance, +think of kindness coming into existence through one soul making the +interests of others his own. And the soul can then experience joy over the +ethical idea of kindness. Therefore, the joy is then not over this or that +event of the sense-world, but it is the joy over the idea as such. If the +student now tries for some time to let this joy come to life within his +soul, then this is a meditation on a feeling, on a sensation. It is then +not the idea which is the active principle in the awakening of the inner +soul faculties, but the sustained dwelling upon that feeling within the +soul which has not been caused by merely a single external impression. + +Occult science being in a position to penetrate far deeper into the being +of things than can be done by ordinary perception, the teacher will be +able to indicate to the pupil feelings and sentiments which are still more +powerful as awakening agents for the unfolding of the soul's faculties +when used as subjects of meditation. Yet, necessary as this will be for +the higher degrees of training, it should be remembered that energetic +meditating upon subjects, such as kindness of heart may carry the student +very far on his way. + +Since the natures of human beings differ, special methods of training are +effective for particular individuals. As to the duration of time to be +devoted to meditation, we may remind the student that the greater the +length of time during which he can meditate uninterruptedly, the stronger +will be the effect. But every excess in these matters should be avoided. +There is, however, a certain inner discretion, resulting from these +exercises themselves which teaches the pupil to keep within due bounds in +this regard. Those who pursue their studies in occult science under the +personal guidance of a teacher will receive from him precise instruction +and advice in these particulars. Nevertheless, it must be emphatically +understood that only experienced occultists are in a position to impart +such advice. + +Such exercises in meditation will generally require practice for some time +before the student can become aware of any result. What is essential to +occult science is patience and perseverance. He who is unable to awaken +these two qualities within himself and who cannot continually practice his +exercises in quietude, so that patience and perseverance are always the +predominant note in his soul-life, cannot attain very great progress. From +what has been said above, the reader will have gathered that meditation is +a means of acquiring knowledge of the higher worlds, but he will also see +that not just any percept whatsoever, taken at random, is productive of +this result, but only those of the kind before-mentioned. + +The path here indicated leads in the first place to what is called +imaginative knowledge, and this is the first step toward the higher +knowledge. Knowledge, dependent upon sense-perceptions and upon the +working up of such perceptions by reason, which is sense-bound, is, to use +the occult term, known as "objective cognition." Beyond this are higher +degrees of knowledge, the imaginative stage being, as we have said, the +first. Now the term "imaginative" can cause confusion in the minds of +some, to whom "imagination" stands only for "imaginings"--that is concepts +that lack reality. In occult science, however, "imaginative" cognition +must be understood to be that kind of cognition which results from a +supersensible state of consciousness of the soul. The things perceived in +this state of consciousness are spiritual facts, and spiritual beings, to +which the senses have no access, and--since this condition of the soul is +caused by meditating upon symbols, or "imaginations"--the sphere to which +this condition of higher consciousness belongs may be termed the +imaginative world, and the knowledge relating to it, imaginative +knowledge. "Imaginative" stands, therefore, in this sense, for that which +is "actual" in a higher sense than are the facts and beings of physical +sense-perception. + +A very natural objection to the use of the symbolic pictures here +characterized is that they arise from a dreamy thinking and an arbitrary +imagination, and might therefore have doubtful consequences. But any such +doubts are unjustified in regard to the symbols given by true occult +schools. For these symbols are chosen in such a way that they can be +looked at quite apart from their connection with outer sense reality, and +their value is to be found exclusively in the power with which they work +upon the soul when it turns its attention wholly away from the outer +world, when it suppresses all sense-impressions and shuts out every +thought to which it might be stimulated from without. The process of +meditations is best demonstrated by comparison with sleep. In one respect +it is like the state of sleep; in another, the exact opposite of it. It is +a sleep which when compared to the day-consciousness, represents a higher +state of being. The point is that by concentration on the given conception +or image, the soul is obliged to call up much stronger forces out of its +own depths than it uses in ordinary life or knowledge. Its inner activity +is thereby enhanced. It becomes detached from the body, as it does in +sleep; but instead of passing, as in the latter case, into +unconsciousness, it experiences a world it did not know before. Although +as regards detachment from the body this condition may be compared with +sleep, yet it is such that, compared with ordinary waking consciousness, +it may be characterized as a more intense waking state. By this means the +soul learns to know itself in its true, inner, independent being. But in +ordinary life, owing to the weaker development of its forces, it is only +with the help of the body that the soul arrives at self-consciousness. +Therefore it does not experience itself but merely sees itself in that +image which--like a kind of reflection--is traced, by the physical body (or, +properly speaking, by its processes). + +These symbols built up in the manner above described are not as yet +related to anything real in the spiritual world, but they serve to detach +the human soul from sense-observations and from that instrument, the +brain, to which the reason is at first fettered. This detachment is not +effected until man is able to feel: "I am now perceiving something by +means of powers for which neither my senses nor my brain serve as the +instruments"; and the first thing man thus experiences is a liberation +from the organs of sense. He is then able to say to himself: "My +consciousness does not vanish when I cease to take cognizance of +sense-perceptions and ordinary reasoned thought; I can lift myself out of +those conditions and then feel myself as a being alongside of that which I +was before"--and this is the first purely spiritual experience; the +perception of a psycho-spiritual Ego-being. This has arisen as a new self +out of that self which is linked to the physical senses and physical +reason only. + +Had this detachment from the world of the senses and from the reason been +effected without meditation, the person would have lapsed into the +nothingness of the unconscious state. This psycho-spiritual being was our +possession prior to meditation also, but it then lacked the organs for +perception of the spirit-world; and it might, indeed, have been compared +to the physical body without the eye to see--the ear to hear. The strength +thus employed in meditation has, in fact, been the creative means by which +these psycho-spiritual organs have been formed out of a previously +unorganized psycho-spiritual being. But this which man thus creates for +himself is also the first thing to be perceived by him. The first +experience is therefore in a certain sense, a kind of "self-perception." +It belongs to the nature of spiritual training that the soul, through the +self training which it gives itself at this point of its development, +becomes fully conscious that the first thing it perceives in the world of +imaginative forms, which appear as a result of the exercises described, is +itself. It is true that these images make their appearance as a new world, +but the soul must recognize that they are, however, at first nothing but +the reflection of its own being, which has been strengthened by exercises. +And it must not only recognize this by correct reasoning, but must have +arrived at such a cultivation of the will that it is able at any time to +put away and obliterate the images from the consciousness. + +The soul must be able to act with complete independence within these +images. This is part of true spiritual training at this stage. If it could +not do this, it would be in the same position, in the sphere of spiritual +experiences, as a soul in the physical world which, on looking at an +object, has its attention so arrested by it that it cannot look away. An +exception to this possibility of obliteration is formed by a group of +inner imaginative experiences which should _not_ be extinguished at this +stage of spiritual training. They correspond to the inmost kernel of the +soul's being, and the occult student recognizes in those images that which +forms the very essence of his being which passes through the various +repeated earth lives. At this point the knowledge of repeated earth lives +becomes an actual experience. In relation to everything else the +before-mentioned independence of experience must prevail. And only after +acquiring the faculty of obliterating experiences, is the spiritual outer +world really approached. What is obliterated returns in another form, and +is experienced as a spiritual outer reality. One feels that out of +something indefinite one grows psychically into something definite. From +this self-perception, one must then proceed to the observation of a +psycho-spiritual outer world. This comes to pass when we can order our +inner experience after the manner to be indicated in the following pages. + +At first, the soul of the occult student is feeble in all that appertains +to a perception of the psycho-spiritual world; and he will therefore need +all the inner energy he can summon in order, while meditating, to hold +firm the symbols or other concepts which he has built up from the impulses +of the sense-world. Should he, however, desire to attain to an actual +observation of the higher world, he will not alone have to maintain his +hold on these, he must also, after having done this, be able to remain in +a condition in which not only no influences of the outer sense-world can +affect the soul, but in which also the images above characterized shall +have been effaced from his consciousness. Only now can that which has been +previously formed by means of meditation enter the plane of his +consciousness. The important point is that there should be at this stage +sufficient soul force to spiritually perceive that which has thus been +formed through meditation, so that it may not elude the observer's +attention, as is always the case if this inner energy is still +insufficiently developed. + +That which is here evolved as a psycho-spiritual organism and which should +be comprehended through self-perception, is delicate and subtle. The +disturbing influences of the outer sense-world, however one may try to +exclude them, are nevertheless great. It is not merely a question of those +disturbances to which we are able to pay heed, but far more of those which +in ordinary life are ever eluding our notice. But it is just through the +very nature of man that a transitory condition in this respect becomes +possible. What the soul, in its waking state, was powerless to effect, +owing to the disturbances of the physical world, it is capable of +achieving during sleep. One who gives himself up to serious meditation +will, with the proper attention, become aware of a certain change in his +sleep. He will feel that while sleeping, he is yet not quite asleep, but +that his soul has times when, although asleep, still it is, in a certain +way, active. During these conditions, nature wards off the influences of +the outer world which the waking soul is not yet able to keep away of its +own strength. When, however, the meditation exercises have taken effect, +the soul, during sleep, detaches itself from unconsciousness, and becomes +aware of the psycho-spiritual world. This can happen in two ways: the +person may, while asleep, become aware that is is in another world, or he +may, after awakening, remember that he has been in another world. But the +former of these two feelings requires the greater degree of inner energy, +for which reason the second is the more common among beginners in occult +training. But it may gradually come to pass that the student will become +aware of having been during the entire time of sleep in this other world, +only emerging therefrom when he awakes. And his memory of beings and facts +connected with this other world will become ever more and more distinct, +thus showing that in one form or another he has now entered upon what one +may call continuity of consciousness. (The continuation of consciousness +during sleep.) + +Still, for this to be so, it is not necessary that man's consciousness +should _always_ continue during sleep. Much will already have been +attained in the matter of the continuity of consciousness should the +person, whose sleep is in general like that of the ordinary individual, +have certain periods during his sleeping hours when he is aware of being +in the psycho-spiritual world; or if, on awakening, he is able to remember +such a condition of consciousness. It should, however, be borne in mind +that what is here described is to be understood only as a transition +state. It is well to pass through this state as a part of training; yet it +should not be imagined that any conclusive views concerning the +psycho-spiritual world may be gained from this transition state, for in +this condition the soul is uncertain, and unable as yet to rely upon its +own perceptions. But through such experiences the soul gathers ever more +strength enabling it also during waking hours to ward off the disturbing +influences of the physical outer and inner world and thus to attain +psycho-spiritual observation. Then impressions through the senses no +longer reach the soul; brain-fettered reason is silent and even the image +of the meditation, through which one has only prepared oneself for +spiritual vision, has been dropped from consciousness. Whatever is given +out through occult science in this or that form should never originate in +any psycho-spiritual observation other than that which is made with fully +waking consciousness. The first experience is one in which the student can +say to himself: Even should I now disregard everything that can come to me +through impressions from the outer physical world, still I look upon my +inner being not as upon one in which all activity has ceased, but I look +upon a being which is self-conscious in a world of which I know nothing as +long as I permit myself to be governed only by the impressions of ordinary +reason and of the senses. The soul at this moment has the sensation that, +in the manner described above, it has given birth to a new being as its +own essential soul-kernel. And the being possesses totally different +qualities from those which were previously present in the soul. + +The second experience of the soul is one in which man has his former +being, like a second independent one, alongside of himself. That which had +up to this time been imprisoned, evolves now into something we are able to +confront; we feel, in fact, at certain times outside of what we have been +accustomed to regard as our own being, as our own ego. It is as though one +now lived in two egos,--one, which we have hitherto known; the other, a +newly born being, superior to the first,--and we become aware that the +former ego acquires a certain independence in its relationship to the +second, just as the physical body has a certain measure of freedom in its +relation to that first ego. + +This is an event of great importance, for through it man comes to know +what it means to live in that world which he has been endeavoring to reach +by means of training. It is this second, this new-born, ego which can be +led to cognizance of the spiritual world, and in it can be developed that +which has as much significance for the spiritual world as our sense organs +have for the physical world of the senses. Should this development have +attained to the requisite degree, the student will not only be aware of +himself as a new-born ego, but he will recognize the spiritual facts and +entities around him, just as he perceives the physical world through the +action of his physical senses; and this is a third important experience. + +To meet properly this stage of spiritual training one must take into +account that with the strengthening of the forces of the soul a degree of +self-love and egoism appears with such intensity as is quite unknown in +the ordinary life of the soul. It would be a mistake for anyone to think +that it is only a case of ordinary self-love at this point. Self-love +becomes so strong at this stage of development that it acquires the +strength of a nature-force within the soul, and a vigorous training of the +will is necessary in order to conquer this powerful egoism. This training +of the will must go hand in hand with the rest of the spiritual training. +A strong inclination exists to feel absolutely happy in a world which we +have gradually created for ourselves. And we must be able to obliterate, +in the manner above described, that to which we have previously devoted +ourselves with all our powers. We must efface _ourselves_ in the +imaginative world we have reached. But this effacement is opposed by the +strongest impulses of egoism. + +The idea might easily arise that the exercises in spiritual training are +something merely external which have no connection with the moral +development of the soul. In this connection it must be said that the moral +force necessary for the conquest of egoism, as described, cannot be gained +unless the moral condition of the soul is brought to a corresponding +stage. Progress in spiritual training is unthinkable unless moral progress +takes place at the same time. The conquest of egoism is impossible without +moral force. All talk of spiritual training not being at the same time +moral training is certainly contrary to fact. + +Only he who passes through such an experience might advance the following +objections: how can one be sure to be dealing with actualities, and not +with mere fancies, visions or hallucinations, when he thinks he is having +spiritual perceptions? Now the matter lies thus: every person, who has +been systematically trained and who has arrived at the stage already +characterized, will be in a position to note the difference between his +own percept and a spiritual reality, just as well as a man endowed with +sound sense knows the difference between the percept of a bar of hot iron +and the actual presence of such a bar that he touches with his hand. The +difference is determined by experience and by nothing else; and in the +spiritual world, too, life is the touchstone. Just as we know that in the +world of the senses an imagined bar of iron, however hot, will burn no +one's fingers, so does the trained occultist know whether he is passing +through a spiritual experience merely in his imagination or whether his +awakened spiritual organs of perceptions are impressed by actual facts or +beings. The precautions to be taken during schooling, in order that the +student may not fall a victim to such delusions will be dealt with in the +following pages. + +It is of the greatest importance that the student should have attained to +a certain very definite condition of the soul when the consciousness of +the new-born ego commences. For through his ego, man is the ruler of his +sensations, feelings, and conceptions, his impulses, desires, and +passions. Observations and percepts cannot be left in the soul to follow +their own devices; they must be regulated according to the laws of +thought. And it is the ego, as it were, that controls these thought-laws, +and by means of them brings order into the life of perception and thought. + +It is similar with regard to desires and passions, inclinations and +impulses. The fundamental ethical laws become the guides of these forces +of the soul, and by reason of the moral judgment, the ego becomes the +soul's guide within this domain. Now if a person detaches a higher ego +from his ordinary ego, the latter becomes to a certain extent independent. +That much life-power is now taken away from it as is needed for the use of +that higher ego. But let us consider the case of a person who has not, as +yet, developed certain ability and firmness in exercising the laws of +thought and in the power of judgment, but who nevertheless desires to +bring about the birth of his higher ego. He will be able to leave to his +ordinary ego only as much thought capacity as he has previously developed. +If the amount of well-ordered thinking is insufficient, then the ordinary +ego which has now become independent, will certainly fall victim to +confused, disordered, fantastic thoughts and judgment, and moreover, since +in such a case the new-born ego must inevitably be weak also, the +disordered lower ego will gain the upper hand, and the person will lose +his ability for balanced judgment. Had he developed sufficient capability +and firmness in logical thinking, he might have calmly left his ordinary +ego to go its own way. + +In the ethical sphere it is precisely the same. Should a person not have +attained firmness in the matter of his moral judgment, should he not have +become sufficiently master over his inclinations, impulses, and passions, +he will then render his ordinary ego independent while in a condition in +which it will be overwhelmed by all these soul forces. It may then happen +that the person will become worse through the birth of his higher ego than +he was before. Had he waited to bring about this birth until he had +sufficiently developed his ordinary self, attaining firmness in the matter +of ethical judgment, stability of character, and depth of conscience, he +would then have been in a position to have all these virtues left within +that first ego when the birth of the second came about. Neglecting to do +so, however, lays him open to the danger of losing his moral balance, +which under the right course of training cannot happen. + +Two things must here be borne in mind. First, that the facts above related +should be taken as seriously as possible; secondly, that, on the other +hand, they should in no way deter one from entering upon such training. + +Anyone who has the firm intention of doing all in his power that may give +confidence to the first ego in the execution of what it has to fulfil, +need never be dismayed when the second ego becomes detached as the result +of such spiritual training. Yet he must remember that the power of +self-delusion in man is very great with regard to the belief that he has +now reached the stage of "ripeness" for any special thing. + +During the spiritual training here described the student develops his +thought-life to such an extent that he is not exposed to dangers which are +often thought to be connected with training. This cultivation of thought +brings about all the inner experiences that are necessary, but causes them +to be so enacted that the soul lives through them without any injurious +shocks. Without an adequate development of thought, these experiences may +produce a feeling of great uncertainty in the soul. The method here +emphasized calls forth experiences in such a way that they may produce all +their effect and yet not cause serious shocks. By developing the life of +thought the student becomes more of a _spectator_ of the experiences of +his inner life, whereas without such thought-development he is in the very +midst of the experience and is shaken by all the shocks incidental to it. + +Systematic training points out certain qualities which the student must +acquire by means of exercises, in order to find the way to the higher +worlds and especial stress is laid on the following,--control of the soul +over its thoughts, its will, and its feelings. The manner in which this +control is acquired through exercise has a dual aim. On the one hand, the +soul by this practice acquires a firmness, reliance, and balance, which +will not forsake it even after the birth of the second ego; and on the +other hand, this latter ego is provided with strength and inner fortitude +for its journey. + +What is required is that man's thinking power shall in all domains conform +to facts. In the physical world of the senses, life is the great teacher +of the human ego with regard to reality. Were the soul to allow its +thoughts to roam aimlessly hither and thither, it would soon be corrected +by life, unless it were willing to enter into combat with it; the soul +must conform its thoughts to the facts of life. Now, when man leads his +thoughts away from the world of the physical senses, he misses the +corrective influence of this latter. If his thought is not able to be its +own mentor, it will be as unsteady as a will-o'-the-wisp. Consequently, +the student's thought must be exercised in such a way that its course and +object are self-determined. Inner firmness and a capacity to concentrate +strictly on one object: this is what such thinking must of itself +engender. And for this reason the thought exercises should not be +concerned with complicated objects or those foreign to life, but should, +on the contrary, deal with those that are simple and familiar. Any one who +succeeds in fixing his mind, over a period of several months and for a +space of at least five minutes a day, on such ordinary objects as a pin or +a lead pencil, excluding for the time being all other thoughts not +concerned with the object under contemplation, will have accomplished much +in the right direction. (A new article may be chosen each day, or the same +one adhered to for the space of several days.) + +Even those who feel themselves to be "thinkers" need not despise this +method of preparing themselves for occult training, because by fixing the +attention for a time upon a really familiar object one may be sure that he +will be thinking in accordance with facts, and one who asks himself the +questions: "What are the constituent parts of a pencil?" "How are these +materials prepared?" "How are they afterwards put together?" "When were +pencils invented, etc.?" will surely be adapting his perceptions to +realities more than he who meditates on the descent of man, or asks +himself what life is. + +Simple thought exercises prepare us better for an adequate concept of the +world in its Saturn, Sun, and Moon stages of development than those based +on learned and complicated ideas. For the important thing is not at all +just to think, but to think in conformity with facts by means of an inner +force. Once one has been trained to accuracy by means of an obvious, +physical sense process, the desire to think in conformity with facts will +have become habitual, even if thought does not feel itself under the +control of the physical sense-world and its laws; we then lose the +tendency to let our thoughts drift about aimlessly. + +And as in the world of thought, so in the realm of the will, the soul must +become the ruler. In the physical sense-world it is life that rules. It +urges upon man this or that as a necessity, and the will feels itself +constrained to satisfy these same wants. In following higher training, man +must accustom himself to obey his own commands strictly, and those who +acquire this habit will feel less and less inclined to desire what is of +no moment. All that is unsatisfying and unstable in the life of the will +comes from the desire for things of the possession of which we have formed +no distinct concept. Discontent such as this may, when the higher ego is +desirous of emerging from the soul, throw that person's whole inner life +into disorder; and it is a good exercise to give oneself for the space of +several months some command to be carried out at a specified time of day: +"To-day, at this or that particular hour, you will do this or that thing." +Thus we gradually become able to command the time at which a thing is to +be done and the manner in which it is to be performed, so as to admit of +its being accomplished with utmost exactitude. Thus we lift ourselves +above the bad habit of saying, "I should like this," and "I want the +other," while exercising no thought of the possibility of its +accomplishment. + +In the second part of _Faust_, Goethe puts the following words into the +mouth of a seeress: "Him I love who craves the impossible," and Goethe +himself, in his "Prose Proverbs," says: "To live in the idea means +treating the impossible as though 't were possible." + +Such sentiments must not be put forward as objections against what has +here been stated, for the demands made by Goethe and his seeress (Manto) +can be fulfilled only by those who have first educated themselves through +desire for that which is possible, and have in so doing, arrived at being +able, by means of their strong "will," to treat the "impossible" in such a +manner that through their willing it becomes transformed into the +possible. + +A certain equanimity should pervade the soul of the occult student +concerning the world of feeling. And to attain this result, it is +necessary that the soul should have mastery over the expressions of joy +and sorrow, pleasure and pain. But it is just concerning the acquisition +of this faculty that some prejudice might arise: one might be afraid of +becoming dull and indifferent if he does not "rejoice with them that do +rejoice, and weep with them that weep." Yet this is not what is meant. +What is pleasurable _should_ rejoice the soul, and sorrow _should_ give it +pain, but what the soul is to learn to achieve is control over the +expression of joy and sorrow. If that is his aim, the student will become +aware that, far from becoming "dull and unsympathetic," he will be growing +all the more receptive to the joy and sorrow around him. But it is true +that the student will here find that he needs to watch himself carefully +for a considerable time to be able to acquire the faculty indicated. He +must be careful to see that he partakes of pain and pleasure to the full, +yet without so giving himself up to either that he gives involuntary +expression to it. It is not justified sorrow that should be suppressed, +but the involuntary weeping; not the revulsion against a mean act, but the +blind raging in anger; not the precaution against danger, but the +senseless "being afraid," etc. + +It is only by means of such exercises that the occult student can gain the +inner calmness of soul necessary in order that, at the birth of the higher +ego, the soul may not find itself as a kind of double, leading a second +and unhealthy life alongside of the higher self. It is especially in these +matters that we should not yield to self-deception. Some people may be of +the opinion that they already possess in everyday life a certain degree of +equanimity, and that they therefore stand in no need of such exercises; +yet it is especially those who doubly need them. For it is quite possible +to remain equable when surveying the things of this life, and then when +ascending into the higher world to show evidences of a want of equanimity +all the greater because it had only been held in check. For it should be +emphatically understood that in the matter of occult training it is not so +much a question of what we may already seem to possess, but of carefully +and regularly practicing what we need. Contradictory as this phrase may +appear, it is nevertheless true that though life may have trained us to +this or to that, the qualities to serve us in occult training are those +that we have acquired for ourselves. Should life have rendered us +excitable, we must train ourselves to conquering this trait; yet if life +has engendered in us equanimity, we should so rouse ourselves by our own +efforts that the soul may be capable of responding to the impressions it +receives. The man who cannot laugh at anything, has just as little control +over his laughter as one who is perpetually giving way to uncontrolled +laughter. + +Thought and feeling may be cultivated by yet another means, namely, by the +acquirement of the characteristic known as positiveness. There is a +beautiful legend in which it is related of Christ Jesus, that He, with +others, passed the dead body of a dog. The others turned aside from the +hideous sight, but Christ Jesus spoke admiringly of the creature's +beautiful teeth. One can, through practice, attain to the condition of +mind in regard to the world, which is indicated in this legend. Error, +vice, and ugliness should not deter the soul from seeing truth, goodness, +and beauty, wherever they are to be found. Nor is this positiveness to be +mistaken for want of judgment, or for deliberately closing the eyes to +what is bad, false, and inferior. He who can admire the beautiful teeth of +a decaying animal can also see that decaying corpse--yet the corpse does +not hinder his observing the beauty of the teeth. Thus, though what is bad +cannot be deemed good, nor error acclaimed as truth, we can yet train +ourselves so that what is bad need not prevent us from recognizing what is +good, nor need errors render us insensible to that which is true. + +Thought, combined with will, attains to a certain maturity if we strive +never to allow what we have already experienced or learned to rob us of +our unbiased receptiveness for new experiences. Such a thought as: "I have +never heard that before; I don't believe it!" should lose all significance +where the occult student is concerned; indeed, he should endeavour, for a +fixed period of time, to allow every thing and every creature to convey +something new to his mind. Every breath of air, every leaf on the tree, +the prattling of a child,--each and all will teach him something, provided +he be willing to bring a different point of view to bear upon it from the +one he has hitherto held. + +It may, of course, be possible to go too far in this particular, and we +must not at any time lose sight of the experiences we have previously had. +Indeed, what we experience in the present should be judged in accordance +with the sum of our past experiences. These must be laid on one side of +the scale, while on the other the occult student should place an +inclination for ever gathering new knowledge. Above all, a belief in the +possibility that new experiences may contradict the old. + +Thus we have enumerated those five qualities of the soul which the occult +student in regular training, should acquire; control of the trend of his +thoughts; control of the impulses of his will; equanimity in sorrow and +joy; positiveness in his judgment of the world; and impartiality in his +view of life. After giving consecutive periods of time to the acquiring of +these qualities through continued practice, the student must go still +further, and bring all these qualities into a harmonious whole within the +soul, to achieve which, he will have to practice the exercises in twos and +twos together, or three and one, simultaneously, so as to bring about the +harmony desired. + +The exercises indicated above are thus given out by occult teaching +because if faithfully carried out, they not only produce in the occult +student what we have called above direct results, but they lead indirectly +to much else that is needed on the path to the higher worlds. He who +practices these exercises sufficiently will, while doing so, become aware +of many a lack and many a failing in his own soul-life, and he will at the +same time find in them the very means necessary to give strength and +security to the intellect, to the emotional tendencies and to the +character as well. He will assuredly need many additional exercises, +according to his capacities, temperament, and character; these, however, +will present themselves if the above be frequently carried out. Indeed, +one will notice that the already indicated exercises, indirectly, +gradually yield that which at first does not seem to be in them. A person +endowed with but little self-confidence, for instance, finds in the course +of time, that by persistent practice the needed confidence in himself has +come about. And it is the same with many other soul qualities.(28) + +It is a matter of significance that the occult student is capable of +raising these capabilities to ever higher degrees; and he must succeed in +so controlling his thoughts and feelings that the soul will have power to +maintain complete inner quietude for certain periods of time--periods +during which he can keep out of his mind and heart all those things that +in any way concern the outer everyday life, its joys and sorrows, its +pleasures and cares, even its tasks and demands. At such a time nothing +should be allowed entrance into the soul except what the soul itself +admits. An abjection may easily be made to this. One might imagine that +alienation must result if the student withdraws in heart and spirit from +life and its duties for a certain part of the day. Yet in reality, this is +by no means the case. For those who, in the above manner, give themselves +up to periods of inner quietude and peace will find that out of these +there grows such a fund of energy for fulfilling the outer duties of life +that they are not only not less efficiently performed, but assuredly more +so. + +It is of great benefit at such times to detach oneself entirely from +thoughts of personal affairs, and to be able to raise oneself to that +which affects not oneself alone, but all mankind. If he is then able to +fill his soul with messages from a higher spiritual world, and if they +have the power of enthralling his soul to as intense a degree as any +personal concern or care, then indeed will his soul have gathered fruit of +especial value. + +Those who thus exert themselves to regulate their soul-life will arrive at +the possibility of a degree of self-observation that will permit them to +review their personal affairs with the same tranquillity as those of +others. Seeing one's own experiences and one's own joys and sorrows in the +light in which those of another appear, is a good preparation for occult +training. We bring this exercise gradually to the necessary stage, if, +after the day's work is over, we allow the pictures of the day's +occurrences to pass before the mind's eye. We would then see ourselves +within our own experiences as in a picture; in other words, we would look +at ourselves in our daily life, as an outside observer. + +A certain practice in self-observation having been gained by concentrating +the attention upon short divisions of the day's experience, the student +will become more and more expert in this kind of retrospect, continued +practice enabling him to review the events of the whole day completely and +quickly. It will become ever more and more the ideal of the occult student +to assume such an attitude with regard to the events of life which +confront him that he will be able to await their approach with absolute +calm and inner confidence, no longer judging them by the state of his own +soul but according to their own inner meaning and inner worth. And it is +by looking to this ideal that he will create a condition of soul that will +enable him to meditate profoundly, as described above, upon symbolical and +other thoughts and feelings. + +The conditions here described must be fulfilled, because supersensible +experience is built upon the foundation on which the student stands in his +ordinary soul-life, before he enters the supersensible world. In a +two-fold way, all supersensible experience is dependent upon the soul's +point of departure before entering that world. One who is not intent, from +the outset, on making sound powers of judgment the foundation of his +spiritual training will develop supersensible capacities which perceive +the spiritual world inaccurately and incorrectly. To a certain extent his +spiritual organs of perception will develop in the wrong way. And just as +a man with a defective or diseased eye cannot see correctly in the +sense-world, so it is not possible to have true perceptions with spiritual +organs which are not built upon the foundation of sound powers of +judgment. One who starts from an immoral state of soul rises into the +spiritual worlds with his spiritual vision stupified and clouded. In +regard to supersensible worlds he is like a person in the sense-world who +makes observations in a state of lethargy. The latter, however, will not +be able to make any statements of consequence, whereas the spiritual +observer, even in his stupefaction, is more awake than a person in the +ordinary state of consciousness, and the results of his observations will +therefore be erroneous in regard to the spiritual world. + + ------------------------------------- + +The highest possibilities of imaginative cognition can be realized by +supporting the aforesaid meditations by that which one might call +"sense-free" thinking. Now when we formulate an idea based upon +observations made in the physical sense-world, our thought is not free +from sense-impressions. Yet it is not as though man could formulate only +such ideas: human thought need not become void and meaningless simply +because it is not filled with observations derived through the channels of +the senses. The most direct and the safest way for the occult student to +acquire this "sense-free" thinking, is to make the facts of the higher +worlds presented by occult science, the subject of his thoughts. These +facts cannot be observed by means of the physical senses; nevertheless, +the student will find that he will be able to grasp them--if only he has +enough patience and perseverance. No one can explore higher worlds, or +make his own observations therein, without having been trained. But it is +quite possible without training to understand everything which +investigators communicate about those regions. Should anyone ask, "How can +I accept on trust what the occultist tells me, being myself as yet unable +to see it?"--such an objection would be groundless, for it is perfectly +possible to arrive through mere reflective thinking at the sure conviction +that the matters thus communicated are true. + +If a man is unable, through reflecting, to arrive at such a conviction, +the reason is not that he cannot possibly "believe" something he cannot +see, but simply because he has not as yet applied his powers of reflective +thinking in a sufficiently unbiased, comprehensive and profound manner. + +In order to be clear on this point, it must be borne in mind that human +thought, if it arouses itself to energetic activity, can understand more +than it usually imagines possible. For in thought there is an inner +essence which is in connection with the supersensible world. The soul is +not usually conscious of this connection, because it is wont to train its +faculty of thought only through the world of sense. On this account it +thinks incomprehensible what is imparted to it from the supersensible +world. What is thus communicated is, however, not only intelligible to +thought which has been spiritually trained, but to any thinking which is +fully conscious of its power and is willing to make use of it. + +By the persevering assimilation of what occult teachers are able to impart +to us we habituate ourselves to a line of thought that is not derived from +sense-observation, and we learn to recognize how, within the soul, one +thought is allied to another, and how one thought calls forth another, +even when the connection of ideas is not occasioned by any power of +sense-observation. The essential point is that by this method we become +aware of the fact that the world of thought possesses an inner life, and +that while we are engaged in thought we are, indeed, in the realm of a +supersensible living power. Thus we may say to ourselves: "There is +something within me that develops an organism of thought; nevertheless, I +am one with this something." And thus in yielding to this sense-free +thinking, we experience something like a being, which flows into our inner +life, just as the qualities of the things of the senses flow into us +through our physical organs when used for sense-observation. + +"Out there in space," says the observer of the sense-world, "is a rose: it +is not unfamiliar to me, for both scent and colour proclaim its presence." +And in like manner, when sense-free thought is working within us, we need +only be sufficiently unbiased in order to be able to say: "Something real +proclaims its presence to me, linking thought to thought and constituting +a thought-organism"--only there is a difference to be noted between the +communication coming to the observer from the outer world of the senses, +and that which actually reaches the sense-free thinker. The former feels +that he is standing without--in front of the rose--whereas he who has given +himself up to thinking which is untrammelled by the senses will feel +_within himself_ whatever thus proclaims its presence to him; he will feel +himself one with it. + +Those who, more or less, unconsciously consider as beings only that which +they can perceive as external objects, will, it is true, be unable to +entertain the feeling that whatever has the nature of a being, can also +manifest itself within man by his becoming one with it. In order to judge +correctly one must be able to have the following inner experiences: one +must learn to distinguish between the thought combinations created through +one's own volition, and those experienced without any voluntary exercise +of the will. In the latter case, we may then say: I remain quite still +within myself; I produce no trains of thought; I yield to that which +"thinks within me." Then we are fully justified in saying: Within me a +being is acting, just as we are justified in saying that the rose acts +upon us when we see a certain red, when we perceive a certain odor. + +Nor is there any contradiction in having derived the contents of our ideas +from communications made by the occult seer. The ideas are, it is true +already there when we devote ourselves to them; yet they cannot be +"thought", without in each case being created anew within the soul. The +important point is that the occult teacher seeks to awaken in his hearers +and readers the kind of thoughts which they must first call forth from +within themselves, whereas he who describes some physical object indicates +something that the listener or reader may observe within the sense-world. + +(The path which leads to sense-free thinking by means of the +communications made by occult science is thoroughly safe. But there is +also another method even safer and above all things more exact, yet for +this very reason more difficult for the majority. This method is set forth +in my two books, "_Goethe's Conception of the World_" and "_The __ +Philosophy of Spiritual Activity_." These writings set forth what human +thought can achieve for itself, if the thinking is not under the influence +of the physical sense impressions but relies merely upon itself. Then pure +thinking works within man like a living being. At the same time nothing in +the above-mentioned writings is derived from communications due to occult +science itself, and yet it is shown that pure, self-reliant thinking can +obtain information about the world, life and man. + +These writings therefore occupy a very important intermediate position +between the actual cognition of the sense-world and that of the spiritual +world. They present that which thinking can gain when it raises itself +above sense-observation and yet does not enter into occult research. +Anyone who allows these books to work upon his whole soul, already stands +within the spiritual world, but it appears to him as a world of thought. +Those who are in a position to allow this intermediate condition to act +upon them, will be following a safe and sane path and can thus win for +themselves a feeling concerning the higher worlds, which will for all +future time ensure for them most abundant results.) + + ------------------------------------- + +The object of meditating upon the above described symbolical concepts and +feelings is, strictly speaking, the development of the higher organs of +cognition within man's astral body. They are in the first place created +from the substance of the astral body. These new organs of observation +establish a connection with a new world wherein man learns to know himself +as a new ego. + +These new organs of perception are first of all to be distinguished from +those of the physical sense-world by being _active_ organs. Whereas the +eye and ear are passive, allowing light and sound to work upon them, it +may be said of these perceptive organs of the soul and spirit that, while +functioning they are in a perpetual state of activity, and that they seize +hold of their objects and facts, as it were, in full consciousness. This +gives rise to the feeling that psycho-spiritual cognition is a union +with,--a "dwelling within,"--the corresponding facts. + +These separately evolving psycho-spiritual organs may be compared to +"lotus flowers" corresponding to the appearance which they present to the +clairvoyant consciousness, as they are formed from the substance of the +astral body.(29) + +Very definite kinds of meditation act upon the astral body in such manner +that certain psycho-spiritual organs, the so-called "lotus flowers," are +developed. Any proper meditation undertaken with the view of attaining to +imaginative cognition has its effect upon one or another of these +organs.(30) + +A regular course of training arranges and orders the separate exercises to +be practised by the occult student, so that these organs may either +simultaneously or consecutively attain their suitable development, and on +this process the student will have to bring much patience and perseverance +to bear. Those, indeed, who are possessed of no more than the average +amount of patience with which man, under ordinary conditions of life is +endowed, will not reach very far. For it takes a long--often a very long +time indeed--before these organs have reached a point at which the occult +student is able to use them for observing things in the higher worlds. At +this point comes what is known as "illumination," in contradistinction to +the "preparation," or "purification," which consists in the practices +undertaken for the formation of these organs. (The term "purification" is +used because in order to reach certain phases of inner life, the pupil +cleanses himself through the corresponding exercises, of that which +belongs to the world of sense observation.) + +It is, however, quite possible that before actual illumination, the +student may get repeated "flashes of light" from a higher world. These he +should receive gratefully. Even these can make him a witness of the +spiritual realms. Yet he must not falter should this never be vouchsafed +him during his entire period of preparation, and should its consequent +duration seem all too long to him. Indeed, those who yield to impatience +"because they can as yet see nothing," have not yet acquired the right +attitude toward the higher worlds. Those alone will be in a position to +grasp this who can view the exercises they undertake as an object in +themselves. For this practice is in truth a working on something +psycho-spiritual, namely, on their own astral body; even though they do +not "see," they can "feel" that they are working on the psycho-spiritual +plane. Only when we have a preconceived idea of what we "wish to see," are +we unable to experience this feeling. In that case we may consider as +nothing what is, in reality, of immeasurable importance. But one should +observe minutely everything which one experiences while +practicing,--experiences which are so fundamentally different from those of +the sense-world. We shall then become aware that we cannot work upon our +astral body as though it were some indifferent substance; but that in it +there lives a totally different world of which the life of our senses does +not inform us. + +Higher entities act upon the astral body in the same way in which the +world of the physical senses acts upon the physical body, and we "come +upon" that higher life in our own astral body, provided only we do not +shut ourselves out from it. If we are perpetually saying: "I am aware of +nothing," then it is generally the case that we imagined that these +experiences should appear thus and so; and because we do not see what we +imagined we should see, we say, "I can see nothing." + +However, he who is able to acquire the right attitude of mind with regard +to his practice during training, will find more and more that he has +something which he loves for its own sake and which, as an immeasurably +important vital function, he can no longer do without. He will then know +that through these very practices he is standing in the psycho-spiritual +world and will await with patience and resignation what may further +transpire. This attitude of mind of the student may best be expressed in +such words as these: "I _will_ do all the exercises which have been +assigned to me; for I know that in the fullness of time as much will come +to me as I should receive; I do not ask for it impatiently, but I prepare +myself to receive it." On the other hand one should not raise the +objection: The occult student, then, is expected perhaps for a long time +to feel around in the dark, because he cannot know that he is on the right +path with his exercises, before he obtains results. It is not true, +however, that he must wait until the results prove to him the correctness +of the exercises. If the attitude of the student is right, then the +satisfaction which he experiences in the practice of these exercises, in +itself carries the conviction that he is doing the right thing, and he +does not need to wait for results to prove it. The correct practice of +exercises in occult training brings with it a satisfaction that is not +merely satisfaction, but conviction--the conviction that I am doing +something which shows me that it is leading me forward in the right +direction. Every occult student may have this conviction at any moment if +he pays careful attention to his experiences. Should he not exercise such +attention, he will simply pass by these experiences just as a wayfarer in +profound thought does not notice the trees alongside of the road, though +he would surely see them if he would but direct his attention to them. + +It is by no means desirable that results, other than those which are +always due to such practice, should in any way be hastened. For such +results might easily be only an infinitesimal part of what should really +take place. Indeed, in the matter of occult development, partial results +are, more often than not, the cause of considerable delay in complete +development. Contact with such forms of spiritual life corresponding to +partial development, tends to dull the perceptive faculties to the +influences of those powers which would lead on to higher stages of +development; while the benefit derived from such a "glimpse" of the +spiritual world, is after all only a seeming one, because this glimpse +cannot divulge the truth, but only deceptive illusions. + + ------------------------------------- + +The psycho-spiritual organs, the "lotus flowers," shape themselves in such +a manner that to clairvoyant consciousness they appear in the vicinity of +particular physical organs of the body of the person undergoing training. +From among these psycho-spiritual organs the following should be +enumerated: that which is to be perceived between the eye-brows is the +so-called two-petalled lotus flower; that in the region of the larynx is +the sixteen-petalled lotus; in the region of the heart is to be found the +twelve-petalled lotus flower and the fourth is near the navel. Others +appear in close conjunction with other parts of the physical body.(31) + +The lotus flowers are formed in the astral body, and by the time one or +the other has developed, we become conscious of them. We then feel that we +can make use of them, and that by doing so we really enter a higher world. +The impressions received of that world still resemble in many respects +those of the physical senses; and one with imaginative cognition will be +able to designate the new higher world as impressions of heat or cold, +perceptions of sound or words, effects of light or color--because it is in +this way that he perceives them. He is, however, conscious of the fact +that these perceptions express something different in the imaginative +world from what they do in the actual sense-world; and he recognizes that +behind them lie causes which are not physical, but psycho-spiritual ones. + +Should he receive an impression of heat he will not, for instance, +attribute this to a piece of hot iron, but will regard it as the emanation +of some soul-process, which he has hitherto experienced only with his +soul's inner life. He knows that behind imaginative experiences exist +psycho-spiritual things and processes just as behind physical perceptions +we have physical entities and material facts. + +And yet this similarity, apparent between the world of imagination and the +physical world, is modified by one important difference. There is +something present in the physical world which, when met in the imaginative +world, bears quite another appearance. In the former we are aware of a +perpetual ebb and flow, an alternation between birth and death. But in the +imaginative world there appears, in place of this phenomenon, a continual +metamorphosis of the one into the other. In the physical world we see, for +instance, how a plant fades away, but in the imaginative world there +emerges, in proportion as the plant fades, another form, not physically +discernible, into which the withering plant is gradually transformed. When +once the plant has faded away completely, this form will have become fully +developed in its place. Birth and death are conceptions which lose their +value in the imaginative world, making way for a comprehension of the +transmutation of the one into the other. + +This being the case, those truths concerning which we have already made +certain communications in an earlier chapter of this book (see Chapter II, +"The Nature of Man") become accessible to the imaginative perception. +Physical sense-perception is able to perceive only what takes place in the +physical body, processes which are enacted within the "domain of birth and +death." The other principles of man's being, namely, the etheric or vital +body, the sentient body, and the ego, are subject to the law of +transmutation, and the perception of them is unlocked by imaginative +cognition. Any one who has advanced this far will observe that that which +lives on under other conditions of being after death, detaches itself from +the physical body. + +But development does not come to a standstill within the imaginative +world. Anyone who would like to remain stationary in it, would, it is +true, be able to note the entities in process of transmutation, but he +would be unable to interpret the meaning of these processes of change. He +would not be in a position to find his way about in this newly attained +world. For the imaginative world is a realm of unrest--there is naught in +it but movement and change; nowhere are there stationary points. Such +points of rest are reached only by the person who, having transcended the +stage of imaginative knowledge, has attained to that grade of development +known to occult science as "understanding through inspiration." + +It is not necessary for one seeking knowledge of the supersensible world +to develop his capacities so that the imaginative cognition should have +been acquired in full measure, before moving on to the stage of +"inspiration." His exercises may, indeed, be so regulated that two +processes may go on simultaneously, one leading to imagination and the +other to inspiration. The student will then in due time enter a higher +world, in which he not only perceives, but where he can also find his way +about, as it were, and which he becomes able to interpret. Progress, as a +rule, consists in the occult student perceiving some apparitions of the +imaginative world and becoming conscious, after a while, that he is +beginning to get his bearings. + +Yet the world of inspiration is something quite new compared with the +purely imaginative realm. By means of the latter we learn to know the +transformation of one process into another; while through the former we +come to recognize the inner qualities of ever changing beings. Imagination +shows us the soul-expression of such beings; through inspiration we +penetrate into their spiritual core. Above all, we become aware of a +multiplicity of spiritual beings and of their relation to one another. In +the physical sense-world we have also, of course, to do with a +multiplicity of different beings, yet in the world of inspiration this +multiplicity is of a different character. In that world each being +sustains quite definite relations to all the other beings, not, however, +as in the physical world through outer influence upon them, but through +their essential inner nature. + +When we become aware of a being in the world of inspiration, no external +impression made upon another is apparent, such as might be compared with +the influence of one physical being upon another; a relation nevertheless +exists which is purely the result of the inner constitution of the two +beings. This relationship may be compared with that in which the separate +sounds or letters of a word stand to one another in the physical world. If +we take the word "man," the impression made is due to a consonance of the +letters, m-a-n. There is no impact nor other outer influence passing from +the "m" to the "a," but both letters sound together within "a whole," +owing to their very nature. This is why observations made in the world of +inspirations can only be compared to reading and the observer sees the +beings of this world like written characters which he must learn and whose +inner relations must reveal themselves to him like a supersensible +writing. Therefore occult science can call cognition through inspiration, +figuratively, the "reading of the secret script." How one may read by this +"secret script" and how one can communicate what has thus been read will +now be made clear by reference to previous chapters in this book. Man's +being was first described as composed of different principles. It was then +further shown how the cosmos in which man is developing, passes through +various conditions; those of Saturn, Sun, Moon, and Earth. The perception +by means of which we are able on the one hand to discern the principles of +the human being, and, on the other, the successive states of the Earth and +its previous transformations, is revealed to the imaginative cognition. +But it is now further necessary that the relations existing between the +Saturn state and man's physical body; between the Sun state and the +etheric body, etc., be understood. It must be shown that even during the +Saturn state the germ of man's physical body came into existence, and that +it has then further developed to its present form during the Sun, Moon, +and Earth periods. + +It had to be shown for example, what changes took place in the human being +owing to the separation of the sun from the earth, and also that something +similar again took place in connection with the moon. We had, moreover, to +make plain what contributed to the bringing about of such changes in +mankind as those which took place in the Atlantean era, how they were +manifested in the successive Indian, ancient Persian, Egyptian, and other +periods. The description of this sequence of events is not the result of +imaginative perception, but of inspirational cognition derived from the +reading of the secret script. For such reading, the imaginative +perceptions are like letters, or sounds, although such reading is not +alone necessary for interpretations like the above. It would be impossible +to comprehend the whole life-process of man by means of imaginative +cognition alone. One might possibly be in a position to note how, in the +process of dying, the psycho-spiritual principles detach themselves from +what remains in the physical world, but it would be impossible to +understand the connection between what happens to man after death and the +preceding and following stages, were we unable to find our way through the +facts obtained by imaginative cognition. Without inspirational knowledge +the entire imaginative world would remain mere writing, at which we gaze +but which we are unable to read. + +As the student proceeds from imagination to inspiration he will soon see +how wrong it would be to neglect this understanding of the facts of the +universe and limit himself only to those facts which, so to speak, touch +his close personal interests. Indeed, those who are not initiated into +these matters may be inclined to say: "The only thing that seems of any +importance to me is that I should ascertain the fate of the human soul +after death. If anyone can give me information upon that subject, it will +suffice; but of what use is it for occult science to present to me such +remote subjects as the Saturn and Sun states, or the separation of the +moon and the sun, etc.?" + +Those, however, who have been properly instructed in these things will +recognize that a true understanding of what they desire to learn could not +be obtained without knowledge of these matters, which appear so +unnecessary to them. A delineation of man's states after death would +remain utterly incomprehensible and valueless to one who is unable to +connect it with ideas derived from those very far-off events. Even the +most elementary observations of a clairvoyant necessitate his acquaintance +with such things. + +When, for example, a plant passes from the blossom to a state of fruition, +the clairvoyant observes a change in the astral being, which, while the +plant is in blossom, has covered and surrounded the blossoming plant from +above like a cloud. Had fructification not taken place, this astral being +would have been changed into quite a different form from the one it now +assumes in consequence of this fertilization. Now we understand the entire +process thus clairvoyantly observed, if we have learned to comprehend our +own nature through a knowledge of that great cosmic process, in which the +earth and all its inhabitants were involved at the time of the separation +from the sun. Before fertilization, the plant is in the same condition as +was the whole earth before the sun separated from it. After the +fertilization of the blossom, however, the condition of the plant is that +of the earth after the separation of the Sun had taken place, while the +moon-forces were still active in it. + +Those who have thoroughly assimilated the idea to be gained by a +comprehension of this separation of the sun, will now be able to interpret +correctly the significance of the process of plant fertilization, when it +is said that "the plant previous to fructification is in a 'sun state,' +and afterward in the 'moon state.' " Indeed, it may be said of even the +smallest occurrence in the world that it can be fully understood only when +the reflection of great cosmic events is recognized in it. Otherwise its +inner nature remains just as unintelligible as Raphael's Sistine Madonna +would be for one who could see only a small blue speck, while the rest of +it remained covered. + +Everything that happens to man is a reflection of all those great cosmic +events that have to do with his existence. Those who wish to understand +the observations made by clairvoyant consciousness of the phenomena taking +place between birth and death, and again between death and a new birth, +will be able to do so if they first acquire the faculty of interpreting +imaginative observations by means of conceptions gained by reflecting upon +great cosmic events. These contemplations, indeed, furnish the key to a +comprehension of human life. Therefore the study of Saturn, Sun, and Moon +are, from the standpoint of occult science, at the same time a study of +man. + +Through inspiration one arrives at a knowledge of the relationships +between the beings of the higher world, and a further stage of cognition +makes it then possible to recognize the inner essential nature of these +beings themselves. This stage of cognition is known to occult science as +that of intuitive cognition.(32) + +Cognition of a sense-being implies standing outside of it, and judging it +according to outer impressions. Intuitive cognition of a spiritual being +implies being at one with it; uniting oneself with the inner nature of +that being. Step by step, the occult student ascends toward such +cognition. Imagination leads him no longer to consider phenomena as the +external qualities of beings, but to recognize them as psycho-spiritual +emanations; inspiration leads him further into the inner nature of these +beings. Here we can again illustrate by means of the foregoing chapters +what is the meaning of intuition. In those earlier chapters it has not +only been stated how the progress of the Saturn, Sun and Moon evolutions +proceeded; but also that beings took part, in widely different ways, in +that progress, and mention was made of the Thrones or Spirits of Will, the +Spirits of Wisdom, the Spirits of Motion, and so on. In connection with +the earth's development, reference was made to the Luciferian spirits and +spirits of Ahriman. The structure of the world was traced back to those +beings who took part in it. All knowledge pertaining to these beings is +derived from intuitive cognition, which is also necessary, if we wish to +understand man's life. + +That which is released from the human physical body at death passes on +through various states in the future. The more immediate conditions after +death might, to some extent, be described by referring to imaginative +cognition, but that which takes place when man has proceeded farther into +that time lying between death and a new birth would be entirely +incomprehensible to the imagination, did not inspiration come to its aid. +For inspiration alone can disclose what can be revealed about man's life +after its purification in the "land of spirits." We come to a point where +inspiration is no longer adequate--where it reaches the limit of its +possibilities. For there is a period in human development, between death +and a new birth, in which the human being is accessible only to intuition. + +Yet this part of the human being is _always_ within man, and if we wish to +understand it in its true inner nature we must also seek it, between birth +and death, by means of intuition. Anyone attempting to fathom man by means +of imagination and inspiration alone would miss the very innermost being, +that which continues from incarnation to incarnation. It is therefore by +intuitive cognition alone that adequate research concerning reincarnation +and Karma becomes possible, and all genuine knowledge of these processes +is derived from research undertaken by means of intuition. If a man wishes +to know his own inner self, he can only do so by intuition; by its aid he +becomes aware of what it is that moves onward within him from incarnation +to incarnation; and should it fall to anyone's lot to know something about +his earlier incarnations, this can only take place through intuitive +cognition. + + ------------------------------------- + +Cognition through inspiration and intuition is attainable only by means of +psycho-spiritual exercises, and they resemble those meditations practiced +for the attainment of imagination which have already been described. +While, however, in exercises for the development of the imagination, a +connection is set up with impressions belonging to the world of the +physical senses, such connections gradually cease in the case of exercises +for inspiration. In order to understand more clearly what must be done, +let us recall once more the symbol of the "rosy cross." When we meditate +on this we have before us a picture, of which the component parts have +been taken from the world of the senses: there is the black colour of the +cross, the roses, etc., and yet the combination of those various parts +into the "rosy cross" is not derived from the world of the senses. If the +student now endeavours to banish from his consciousness both the black +cross and the red roses, as pictures of sense-realities, only retaining in +his soul that spiritual activity which has been used in putting these +parts together, he will then have a means for a meditation that will +gradually lead him on to inspiration. He should put the question to +himself somewhat in the following manner: "What have I done inwardly to +construct that symbol from cross and rose? What I did (an act of my own +soul), I will retain within my hold; but the picture itself I will allow +to fade away out of my consciousness. I shall then be able to feel within +me all that my soul did in order to produce the picture, though I no +longer recall the picture itself. I will now live wholly within my own +activity that created the picture. I will not meditate upon a picture, but +upon the powers of my own soul which are capable of creating pictures." + +Such meditations must now be practised with various other symbols. This +leads then to cognition through inspiration. Here is another example, that +of meditating upon the growth and subsequent withering of a plant. Let the +picture of a slowly growing plant arise in the soul, as it sprouts from +the seed, unfolds leaf after leaf, then blossoms and fruits; then again as +it begins to wither on to its complete dissolution. By the help of +meditations on such a symbol as this, the student gradually attains a +feeling concerning growth and decay of which the plant is but a symbol. If +the exercises be persevered in continuously, the image of the +transformation which underlies physical growth and decay can be evolved +from this feeling. + +But if one wishes to attain the corresponding stage of inspiration, this +exercise must be practised quite differently. Here one's own activity of +soul must be called to mind,--that which had obtained the conception of +growth and decay from the image of the plant. The plant must now be +allowed to vanish altogether from the consciousness, and the attention be +concentrated entirely upon the student's own inner activity. It is only +such exercises as these that help us to rise to inspiration. At first the +occult student will find it difficult to fully grasp how to set about such +an exercise. This is because man is used to permitting his inner life to +be governed by outward impressions, and thus falls immediately into +uncertainty and wavering when now he must unfold in addition a soul life +which has freed itself from all connections with outward impressions. + +Here the student must clearly understand that he should only undertake +these exercises if along with them he cultivates everything that may lead +to firmness and stability in his judgment, emotional life, and character; +these precautions are even more necessary than when seeking to acquire the +faculty of imagination. Should he take these precautions, he will be +doubly successful, for, in the first place, he will not risk losing the +balance of his personality through the exercises; and secondly, he will +acquire the capacity of being really able to carry out what is demanded in +these exercises. They will be deemed difficult only as long as one has not +yet attained a particular attitude of soul, and certain feelings and +sentiments. He who patiently and perseveringly cultivates within his soul +such qualities as are favourable to the growth of supersensible cognition, +will not be long in acquiring both the understanding and the faculty for +these practices. + +Any one who can acquire the habit of frequently entering into the quiet of +his own soul, and who, instead of brooding over himself, transforms and +orders those experiences he has had in life, will gain much. For he will +perceive that his thoughts and feelings become richer, if through memory +he establishes a relationship between the different experiences of life. +He will become aware that he gains stores of new knowledge not only +through new impressions and new experiences, but also by letting the old +ones be active within him. + +He who allows his experiences and his opinions free play, keeping himself +with his sympathies and antipathies, personal interests and feelings +entirely in the background, will prepare an especially fertile soil for +supersensible cognition. He will in very truth be developing what may be +called a rich inner life. But what is of primary importance is the balance +and equilibrium of the qualities of the soul. People are very apt to +become one-sided when indulging in certain activities of the soul. Thus, +when a person has come to know the advantages of contemplation, and of +dwelling upon pictures derived from his own thought-world, he is apt to +develop a tendency to withdraw himself from the impressions of the outer +world. Yet such a step only leads to parching and withering the inner +life; and he will go farthest who manages to retain an unchecked +receptivity for all impressions of the outer world, while possessing the +power to withdraw within his own inner self. It is by no means necessary +to think only of the so-called important events of life: every one, in +every sphere of life, be his four walls ever so humble, will be possessed +of experience enough, provided only his mind is truly receptive. +Experiences need not be sought--they abound on every hand. + +Of particular importance is the way in which experience may be utilized by +the human soul. For instance, one may make the discovery that someone whom +he or another greatly reveres, has some quality that must be regarded as a +flaw in his character. An experience of this kind may lead the person to +whom it comes to thoughts which will tend toward one of two different +directions. He may simply feel that he can never again regard the person +in question with the same degree of veneration; or on the other hand, he +may say to himself: "How has it been possible for this revered person to +be burdened with such a failing? How can I present the matter to my mind +so as to see in this failing not merely a fault, but something that is the +outcome of his life, possibly even caused by his noble qualities?" Whoever +can place the question thus before his own mind may, perhaps, arrive at +the conclusion that his veneration for his friend need not suffer the +least diminution, in spite of the failing that has come to light. + +Experiences of this nature will, each time they are met with, add +something to our understanding of life. Yet it would certainly be a bad +thing for one to allow himself to be tempted through this generous view of +life, to excuse everything in those whom he happens to like, or to drop +into the habit of ignoring every blamable action, in order thereby to seek +some benefit to his own inner development. Blaming or excusing the +mistakes of others merely as a result of an inner impulse, does not +further our development. This can only happen if our action is governed by +the particular case itself, regardless of what we may thereby gain or +lose. It is absolutely true that we cannot learn by condemning a fault, +but only by understanding it; but, at the same time, if, owing to +understanding it, we exclude all disapproval of it, we likewise would not +progress very far. + +Here, again, the important thing is to avoid one-sidedness, either in one +direction or the other, and to establish harmony and balance of all +qualities in the soul; and this is especially to be kept in mind in regard +to one quality which is pre-eminently important to man's development: the +feeling of devotion. Those who can cultivate this feeling, or on whom +nature herself has bestowed so inestimable a gift, have a good foundation +for the powers of supersensible cognition. Those who in childhood and +youth have been able to look up to certain persons with feelings of +devoted admiration, beholding in them some high ideal, will already +possess in the depths of their souls the soil in which supersensible +cognition may flourish abundantly. And those who, possessed of the maturer +judgment of later life, can direct their gaze upon the starry heavens and +surrender themselves unreservedly to admiration of the revelations of the +Higher Powers, are in a like manner ripening their senses for the +acquisition of knowledge with regard to the supersensible worlds. So is it +also with those who can admire the powers ruling over human life itself. +It is by no means of small importance for a fully matured man to be able +to feel veneration to the highest degree for other people whose worth he +senses or recognizes. For it is only where veneration such as this is +present that a vista of the higher worlds can be revealed. Those who +possess no sense of reverence will never go very far in their attainment +of cognition; for from those who decline to appreciate anything in this +world, the essence of all things will assuredly be withheld. + +Nevertheless, any one who permits his feelings of reverence and devotion +to kill his healthy self-consciousness and self-confidence, is guilty of +sinning against the laws of balance and equilibrium. The occult student +must work constantly in order to mature his own nature; then indeed he may +well have confidence in his own personality, and believe that its powers +are increasing more and more. Any one arriving at the right feeling in +this respect will say to himself: "There are within me hidden powers, and +I am able to call them forth from within. If, therefore, I see something +which fills me with reverence because it is above me, I need no longer +merely venerate it, but I may confidently assume that, if I develop all +that is in me, I may raise myself to the level of the object of my +veneration." + +The more capable a man is of fixing his attention upon these events of +life with which he is not directly familiar, the greater will be the +possibility of providing himself with a foundation for development in +higher worlds. The following example will make this evident. Let us assume +that some one is placed in a position in which it rests with him either to +do, or leave undone, a certain thing. His judgment bids him "Do this," +while at the same time there may be a certain indefinite something in his +feelings which deters him from the deed. It may so happen that the person +in question will pay no heed to this inexplicable something, carrying out +the action in accordance with his judgment. But it may also be that the +person so placed will yield to this inner impulse and not perform the act. +Now, pursuing the matter further, he may find that mischief would have +resulted from his following the dictates of his reason, and that a +blessing awaited him through the omission of the act. An experience of +this nature may lead a man's thoughts into quite a definite channel, and +then he will put the matter to himself in this way: "There is something +within me that is a surer guide than that measure of judgment of which I +am at present possessed: I must therefore retain an open mind toward this +inner something, to the height of which my own capacity for judgment has +not yet attained." + +The soul derives much benefit when it directs its attention to occurrences +in life such as these, for they demonstrate that man's healthy +premonitions bear something in them which is of greater moment than he, +with his present degree of judgment, is able to perceive. Attention in +this direction has the effect of enlarging the life of the soul. Yet here +again certain peculiarities may arise which are of themselves dangerous. +One who accustoms himself to a perpetual disregarding of his judgment, +owing to this or that "premonition," would easily become a shuttle-cock +tossed at the mercy of every kind of undefined impulse; indeed, it is not +a far cry from such habitual indecision to a state of absolute +superstition. + +Every superstition is disastrous to the student of occult science. The +possibility of gaining admission, by legitimate means, to the realms of +the spiritual life must depend upon a careful exclusion of all +superstition, phantasy, and dreaming. One who is pleased at having had a +certain experience which cannot be grasped by human reason will not +approach the spiritual world in the right manner. No partiality for the +"inexplicable" will ever make one qualified for discipleship of the +Spirit. Indeed the pupil should utterly discard the notion that a true +mystic is one who is always ready to surmise the presence of what cannot +be explained or explored. The right way is to be prepared to recognize on +all hands hidden forces and hidden beings, yet at the same time to assume +that what is "unexplored" today will be able to be explored when the +requisite ability has been developed. + +There is a certain mood of soul which it is important for the pupil to +maintain at every stage of his development. He should not let his urge for +higher knowledge lead him to keep on aiming to get answers to particular +questions. Rather should he continually be asking: How am I to develop the +needed faculties within myself? For when by dint of patient inner work +some faculty develops in him, he will receive the answer to some of his +questions. Genuine pupils of the Spirit will always take pains to +cultivate this attitude of soul. They will thereby be encouraged to work +upon themselves, that they may become ever more and more mature in spirit, +and they will abjure the desire to extort answers to particular questions. +They will _wait_ until such time as the answers come. + +Here again, however, there is the possibility of a one-sidedness, which +may prevent the pupil from going forward in the way he should. For at some +moment he may quite rightly feel that _according to the measure of his +powers_ he can answer for himself even questions of the highest order. +Thus at every turn moderation and balance play an essential part in the +life of the soul. + +Many more qualities of soul could be cited that may with advantage be +fostered and developed, if the pupil is seriously wanting to work through +a training for Inspiration; and in connection with every one of them we +should find that emphasis is laid on the supreme importance of moderation +and balance. These attributes of soul help the pupil to understand the +exercises that are given for the attainment of Inspiration, and also make +him capable of carrying them out. + +The exercises for Intuition demand from the pupil that he let disappear +from consciousness not only the pictures to which he gave himself up in +contemplation in order to arrive at Imaginative cognition, but also that +meditating upon his own activity of soul, which he practiced for the +attainment of Inspiration. This means that he is now to have in his soul +literally nothing of what he has experienced hitherto, whether outwardly +or inwardly. If, after discarding all outward and inward experience, +nothing whatever is left in his consciousness _that is to say, if +consciousness simply slips away from him and he sinks into +unconsciousness_ then that will tell him that he is not yet ripe to +undertake the exercises for Intuition and must continue working with those +for Imagination and Inspiration. A time will come however when an effect +will linger in the consciousness which can just as well be made the object +of meditation, as were before those outer and inner impressions. This +something is, however, of a very special nature, and in comparison with +all previous experiences, it is something absolutely new. When it occurs, +we recognize it as something we have never known before. It is a +perception, just as an actual sound is a perception, that strikes upon the +ear; yet it can enter the consciousness only through intuition, just as +the sound can only enter the consciousness by way of the ear. Thus with +intuition, the last remnants of the physical and sentient are stripped +from man's impressions, while the spiritual world begins to expand before +the understanding in a form that has nothing in common with the +characteristics of the world of the physical senses. + + ------------------------------------- + +Imaginative cognition is attained by developing the lotus flowers within +the astral body. Through those exercises undertaken for the attainment of +inspiration and intuition, particular movements, formations and currents +which were previously absent, now appear in the human etheric or vital +body. These are the very organs which enable man to "read the secret +script," and bring that which lies beyond it within his reach. For to the +clairvoyant, the changes which occur in the etheric body of a person +attaining to inspiration and intuition appear in the following manner. +Near the physical heart a new center is forming in the etheric body, which +develops into an etheric organ. From this organ, movements and currents +flow toward different parts of the human body, in the most varied manner. +The most important of these currents approach the lotus flowers, pass +through them and their separate petals, and thence direct their course +outward, pouring themselves into outer space in the form of rays. The more +developed a person is, the greater will be the circumference around him in +which these rays become discernible. This centre near the heart is not, +however, formed at the very beginning, under correct training. It is first +prepared. A temporary center is first formed in the head: this then moves +down to the region of the larynx and is finally transferred into the +region of the heart. Under an irregular course of development it would be +possible for the organ in question to develop near the heart at the +outset. In that case the student, instead of arriving in due course at +adequate, tranquil clairvoyance by regular means, would run the risk of +turning into a visionary and dreamer. + +Subsequent development enables the occult student to render these currents +and organized parts of this etheric body independent of his physical body +and to use them independently. The lotus flowers then serve him as +instruments by which to move his etheric body. Yet, before this can take +place, certain currents and radiations must come into action around his +entire etheric body, surrounding this, as it were, with a fine network, +thus encasing it as though it were a separate entity. When this has taken +place, the movements and currents of the etheric body can without +hindrance touch the outer psycho-spiritual world and unite with it so that +outer psycho-spiritual occurrences and inner ones (those within the human +etheric body) blend into one another. When this comes to pass, the moment +has arrived when man can consciously experience the world of inspiration. +This cognition takes place in a manner different from cognition of the +physical sense-world. In this latter, we become aware of the world by +means of our senses and form our ideas and concepts from these +perceptions. But in the case of cognition through inspiration, this is not +so. + +What is thus perceived is instantaneous; there is no thinking after the +perception has taken place. That which in the case of physical +sense-cognition is only afterward gained through the concept, is, in the +case of inspiration, simultaneous with the perception. One would therefore +become merged with the surrounding psycho-spiritual world, and be unable +to differentiate oneself from it had not the fine network above alluded to +been previously formed in the etheric body. + +When exercises for intuition are practiced, they not only affect the +etheric body but extend their influence to the supersensible forces of the +physical body. But it must not, of course, be imagined that effects are +brought about in the physical body which are discernible to ordinary +sense-observation, for these effects the clairvoyant alone is able to +judge, and they have nothing to do with external powers of perception. +They come as the result of a ripened consciousness, when this latter is +able to have intuitional experiences, even though it has divested itself +of all previous inner and outer experiences. The experiences of intuition +are, however, subtle, delicate and intimate, in comparison with which the +physical body, at its present stage of development, is coarse. For this +reason, it offers a positive hindrance to the success of any exercises for +attaining intuition. Nevertheless, should these be pursued with energy and +perseverance, and with the requisite inner calm, they will ultimately +overcome those powerful hindrances of the physical body. The occult +student will become aware of this when he notices how, by degrees, +particular actions of his physical body which hitherto had taken place +without his own volition, now come under his control. He will also become +aware that for a brief time he will feel the need, for instance, of so +regulating his breathing (or some similar act) as to bring it into a kind +of harmonious accord with whatever is being enacted within his soul, be it +exercises or other forms of inner concentration. + +The ideal development would be that no exercises should be done by means +of the physical body but that everything which has to take place within it +should result only as a consequence of exercises for intuition. As, +however, the physical body offers such powerful impediments, the training +may permit of some alleviations. These consist in exercises which affect +the physical body; yet everything in this domain that has not been +directly imparted by the teacher, or those having knowledge and experience +of these things, is fraught with danger. Such exercises, for instance, +include a certain regulated process of breathing to be carried out for a +very short space of time. These regulations of the breathing correspond in +quite a definite way to particular laws of the psycho-spiritual world. +Breathing is a physical process, and when this act is so carried out as to +be the expression of a psycho-spiritual law, physical existence receives +the direct stamp, as it were, of spirituality, and the physical matter is +transformed. + +For this reason occult science is able to call the change due to such +direct spiritual influence, a transmutation of the physical body, and this +process represents what is called "working with the philosopher's stone" +by him who has a knowledge of these matters. He who knows these things, +frees himself indeed from those concepts which have been limited by +superstition, humbug and charlatanry. The significance of the phenomena +does not become less to him who knows, just because, as a spiritual +investigator, all superstition is foreign to him. When he has acquired a +concept of a significant fact, he may be allowed to call it by its +_correct name_ although that name has been fixed upon it as a result of +misunderstanding, error and nonsense. + +Every true intuition is in fact a "working with the philosopher's stone," +because each genuine intuition calls directly upon those powers which act +from out the supersensible world, into the world of the senses. + + ------------------------------------- + +As the occult student climbs the path leading to cognition of the higher +worlds, he becomes aware at a particular point that the cohesion of the +powers of his own personality is assuming a different form from that which +it possesses in the world of the physical senses. In the latter the ego +brings about a uniform co-operation of the powers of the soul--primarily of +thought, feeling and will. These three soul powers are actually, under +normal conditions of human life, in perpetual relation one with another. +For instance, we see a particular object in the external world, and it is +pleasing or is displeasing to the soul; that is to say, the perception of +the thing will be followed by a sense of either pleasure or displeasure. +Possibly we may desire the object, or may have the impulse to alter it in +some way or other; that is to say, desire and will associate themselves +with perception and feeling. Now this association is due to the fact that +the ego co-ordinates presentment (thinking), feeling, and willing, and in +this way introduces order among the forces of the personality. This +healthy arrangement would be interrupted should the ego prove itself +powerless in this respect: if, for instance, the will went a different way +from the feeling or thinking. No man would be in a healthy condition of +mind who, while thinking this or that to be right, nevertheless wished to +do something which he did not consider right. + +The same would hold good if a person desired, not the thing that pleased +him, but that which displeased him. Now the person progressing toward +higher cognition becomes aware that feeling, thinking, and willing do +actually assume a certain independence; that, for example, a particular +thought no longer urges him, as though of itself, to a certain condition +of feeling and willing. The matter resolves itself thus: We may comprehend +something correctly by means of thinking, but in order to arrive at a +feeling or impulse of the will on the subject, we need a further +independent impetus, coming from within ourselves. Thinking, feeling and +willing no longer remain three forces, radiating from the ego as their +common centre, but become, as it were, independent entities, just as +though they were three separate personalities. For this reason, therefore, +a person's own ego must be strengthened, for not only must it introduce +order among three powers, but the leadership and guidance of three +entities have devolved upon it. + +And this is what is known to occult science as the cleavage of the +personality. Here is once more clearly revealed how important it is to add +to the exercises for higher training others for giving fixity and firmness +to the judgment, and to the life of feeling and will. For if certainty and +firmness are not brought into the higher world, it will at once be seen +how weak the ego proves to be, and how it can be no fitting ruler over the +powers of thought, feeling and will. In the presence of this weakness, the +soul would be dragged by three different personalities in as many +directions, and its inner individual separateness would cease. But should +the development of the occult student proceed on the right lines, this +multiplication of himself, so to speak, will prove to be a real step +forward, and he will nevertheless continue, as a new ego, to be the strong +ruler over the independent entities which now make up his soul. + +In the subsequent course of development this division or cleavage is +carried further; thought, now functioning independently, arouses the +activities of a fourth distinct psycho-spiritual being; one that may be +described as a direct influx into the individual, of currents which bear a +resemblance to thoughts. The entire world then appears as +thought-structure, confronting man just like the plant and animal worlds +in the realm of the physical senses. In the same manner feeling and will, +which have become independent, stimulate two other powers within the soul +to work in it as separate entities. And yet a seventh power and entity +must be added, which resembles the ego itself. Thus man, on reaching a +particular stage of development, finds himself to be composed of seven +entities, all of which he has to guide and control. + +The whole of this experience becomes associated with a further one. Before +entering the supersensible world, thinking, feeling, and willing were +known to man merely as inner soul-experiences. But as soon as he enters +the supersensible world he becomes aware of things which do not express +physical sense realities, but psycho-spiritual realities. Behind the +characteristics of the new world of which he has become aware, he now +perceives spiritual beings. These now present themselves to him as an +external world, just as stones, plants and animals in the physical sense +world, have impressed his senses. Now the occult student is able to +observe an important difference between the spiritual world unfolding +itself before him and the world he has hitherto been accustomed to +recognize by means of his physical senses. A plant of the sense-world +remains what it is, whatever man's soul may think or feel about it. This +is not the case, however, with the images of the psycho-spiritual world, +for these change according to man's own thoughts and feelings. Man stamps +upon them an impression which is the result of his own being. + +Let us imagine a particular picture presenting itself to man in the +imaginative world. As long as he maintains indifference toward it, it will +continue to show a particular form. As soon, however, as he is moved by +feelings of like or dislike with regard to it, its form will change. +Pictures, therefore, at first present not only something independent and +external to man, but they reflect also what man himself is. These pictures +are permeated through and through with man's own being. This falls like a +veil over the other beings. In this case man, even if confronted by a real +being, does not see this, but sees what he himself has created. Thus he +may have something true before him, and yet see what is false. Indeed, +this is not only the case in respect to what man has observed concerning +his own being, but everything that is in him impresses itself upon the +spiritual world. + +If, for example, a person has secret inclinations, which owing to +education and character are precluded from revealing themselves in life, +those inclinations will, nevertheless, take effect in the psycho-spiritual +world, which is thus colored in a peculiar way, due to that person's +being, quite irrespective of how much he may or may not know of his own +being. And in order to be able to advance beyond this stage of +development, it becomes necessary that man should learn to distinguish +between himself and the spiritual world around him. It is necessary that +he should learn to eliminate all the effects produced by his own nature +upon the surrounding psycho-spiritual world. This can be done only by +acquiring a knowledge of what we ourselves take with us into this new +world. It is therefore primarily a question of self-knowledge, in order +that we may become able to perceive clearly the surrounding +psycho-spiritual world. It is true that certain facts of human development +entail such self-knowledge as must naturally be acquired when one enters +higher worlds. In the ordinary world of the physical senses man develops +his ego, his self-consciousness, and this ego then acts as a point of +attraction for all that appertains to man. All personal propensities, +sympathies, antipathies, passions, opinions, etc., possessed by a person, +group themselves, as it were, around this ego, and it is this ego likewise +to which human Karma is attached. Were we able to see this ego unveiled, +it would also be possible to see just what blows of fate it must yet +endure in this and future incarnations, as a result of its life in +previous incarnations and the qualities acquired. Encumbered as it is with +all this, the ego must be the first picture that presents itself to the +human soul, when ascending into the psycho-spiritual world. This double of +the human being, in accordance with a law of the spiritual world, is bound +to be his first impression in that world. It is easy to explain this +fundamental law to ourselves, if we consider the following. In the life of +the physical senses man is cognizant of himself only so far as he is +inwardly conscious of himself in his thinking, feeling, and willing. This +cognition is an inner one; it does not present itself to him externally, +as do stones, plants and animals; but even through inner experiences, man +learns to know himself only partially, for he has within him something +that prevents deep self-knowledge, namely, the impulse to immediately +transform this quality, when through self-cognition he is forced to admit +its presence and concerning which he is unwilling to deceive himself. + +If he did not yield to this impulse, but simply turned his attention away +from himself--remaining as he is--he would naturally deprive himself of even +the possibility of knowing himself in regard to that particular matter. +Yet should he "explore" himself, facing his characteristics without +self-deception, he would either be able to improve them, or in his present +condition of life he would be unable to do so. In the latter case a +feeling would steal over his soul which we must designate a feeling of +shame. Indeed, this is the way in which man's sound nature acts; it +experiences through self-knowledge various feelings of shame. Even in +ordinary life this feeling has a certain definite effect. A healthy-minded +person will take care that that which fills him with this feeling does not +express itself outwardly or manifest itself in deeds. Thus the sense of +shame is a force urging man to conceal something within himself, not +allowing it to be outwardly apparent. + +If we consider this well, we shall find it possible to understand why +occult science should ascribe more far-reaching effects to another inner +experience of the soul, very closely allied to this feeling of shame. +Occult science finds that within the hidden depths of the soul a kind of +secret feeling of shame exists, of which man in his life of the physical +senses is unaware. Yet this secret feeling acts much in the same way as +the conscious feeling of shame of ordinary life to which we have alluded; +it prevents man's inmost being from confronting him in a recognizable +image, or double. Were this feeling not present, man would see himself as +he is in very truth; not only would he experience his thoughts, ideas, +feelings and decisions inwardly, but he would perceive these as he now +perceives stones, animals and plants. + +This feeling, therefore, is that which veils man from himself, and at the +same time hides from him the entire spiritual world. For owing to this +veiling of man's inner self, he becomes unable to perceive those things by +means of which he is to develop organs for penetrating into the +psycho-spiritual world; he becomes unable to so transform his own being as +to render it capable of obtaining spiritual organs of perception. + +If man aims however to form these organs of perception through correct +training, that which he himself really is appears before him as the first +impression. He perceives his double. This self-recognition is inseparable +from perception of the rest of the psycho-spiritual world. In the everyday +life of the physical world the feeling of shame here described acts in +such a manner as to be perpetually closing the door which leads into the +psycho-spiritual world. If man would take but a single step in order to +penetrate into that world, this instantly appearing but unconscious +feeling of shame, conceals that portion of the psycho-spiritual world +which would reveal itself. The exercises here described do, however, +unlock this world: and it so happens that the above-mentioned hidden +feeling acts as a great benefactor to man, for all that we may have +gained, apart from occult training, in the matter of judgment, feeling and +character, is insufficient to support us when confronted by our own being +in its true form; its apparition would rob us of all feeling of selfhood, +self-reliance and self-consciousness. And that this may not happen, +provision must be made for cultivating sound judgment, good feeling and +character, along with the exercises given for the attainment of higher +knowledge. + +A correct method of tuition teaches the student as much of occult science +as will, in combination with the many means provided for self-knowledge +and self-observation, enable him to meet his double with assured strength. +It will then appear to the student that he sees, in another form, a +picture of the imaginative world with which he has already become +acquainted in the physical world. Anyone who has first learned in the +physical world, by means of his understanding, to apprehend rightly the +law of Karma, is not likely to be greatly frightened when he sees his fate +traced upon the image of his double. Anyone who, by means of his own +powers of judgment, has made himself acquainted with the evolution of the +universe, and the development of the human race, and who is aware that at +a particular epoch of this development the powers of Lucifer penetrated +into the human soul, will have little difficulty in enduring the sight of +the image of his own individuality when he knows that it includes those +Luciferian powers and all their accumulated effects. + +This will suffice to show how necessary it is that no one should demand +admission into the spiritual world before having learned to understand +certain truths concerning it; learning them by means of his own judgment, +as developed in this world of the physical senses. All that has been said +in this book previous to the chapter concerning "Perception of the higher +worlds," should have been assimilated by the student in the course of his +regular development, by means of his ordinary judgment, before he has any +desire to seek entrance himself into the supersensible worlds. + +Where the training has been such as to pay little heed to firmness and +surety of judgment, and to the life of feeling and character, it may +happen that the student will approach the higher world before being +possessed of the necessary inner capacities. The meeting with his double +would in this case overwhelm him. But what might also happen is that the +person introduced into the supersensible world then would be totally +unable to recognize this world in its true form, for it would be +impossible for him to differentiate between what he sees in the things, +and what they really are. For this distinction becomes possible only when +a person himself has beheld the image of his own being and becomes able to +separate from his surroundings everything which proceeds from his inner +being. + +In respect to life in the world of physical sense, man's double becomes at +once visible through the already mentioned feeling of shame when man nears +the psycho-spiritual world, and in so doing, it also conceals the whole of +that world. The double stands before the entrance as a "guardian," denying +admission to all who are as yet unfit, and it is therefore designated in +occult science as the "guardian of the threshold of the psycho-spiritual +world." However, we may call it the "lesser guardian," for there is +another, of whom we shall speak later. + +And besides this meeting with his double on entering the supersensible +world as here described, man encounters the Guardian of the Threshold when +he passes the portals of physical death, and it gradually reveals itself +during that psycho-spiritual development which takes place between death +and a new birth. However, the encounter can in no wise crush us, for we +then know of other worlds of which we are ignorant during the life between +birth and death. A person entering the psycho-spiritual world without +having encountered the Guardian of the Threshold would be liable to fall a +prey to one delusion after another. For he would never be able to +distinguish between that which he himself brings into that world and what +really belongs to it. But correct training should lead the student into +the domain of truth, not of error, and with such training the meeting +must, at one time or another, inevitably take place, for it is the one +indispensable precaution against the possibilities of deception and +phantasm in the observation of supersensible worlds. It is one of the most +indispensable precautions to be taken by every occult student, to work +carefully upon himself in order not to become a visionary, subject to +every possible deception and self-deception, suggestion and +auto-suggestion. Wherever correct occult training is followed, the causes +of such deceptions are destroyed at their source. It would of course be +impossible to speak here exhaustively of the many details to be included +in such precautions, and we can only indicate in general the underlying +principles. The illusions to be taken into account arise from two sources. +In part they proceed from the fact that our own soul-being colors reality. +In the ordinary life of the physical sense-world, the danger arising from +this source of deception is comparatively small, because here the outer +world always obtrudes itself upon the observer in its own sharp outline, +no matter how much the observer is inclined to color it according to his +wishes and interests. As soon, however, as we enter the imaginative world, +the images are changed by such wishes and interests, and we then have +actually before us that which we ourselves have formed or, at any rate, +helped to form. Now, since through this meeting with the Guardian of the +Threshold the occult student becomes aware of everything within him, of +that which he can take with him into the psycho-spiritual world, this +source of delusion is removed, and the preparation which the occult +student undergoes prior to his entering that world is in itself calculated +to accustom him to exclude himself--even in matters appertaining to the +physical world--when making his observations, thus allowing things and +occurrences to speak for themselves. Any one who has sufficiently +practiced these preparatory exercises may await this meeting with the +Guardian of the Threshold in all tranquillity; by this meeting he will be +definitely tested whether he is now really capable of putting aside his +own being even when confronting the psycho-spiritual world. + +In addition to this there is another source of delusion. This becomes +apparent when we place the wrong interpretation upon an impression we +receive. We may illustrate it by means of a very simple example taken from +the world of the physical senses. It is the delusion we may encounter when +sitting in a railway carriage; we _think_ the trees are moving in the +reverse direction to the train, whereas in fact we ourselves are moving +with the train. Although there are many cases in which such illusions +occurring in the physical world are more difficult to correct than the +simple one we have mentioned, yet it is easy to see that, even within that +world, means may be found for getting rid of those delusions if a person +of sound judgment brings everything to bear upon the matter which may help +to clear it up. + +But as soon as we penetrate into the psycho-spiritual world such +elucidations become less easy. In the world of sense, facts are not +altered by human delusions about them; it is therefore possible to correct +a delusion by unprejudiced observation of facts. But in the supersensible +world this is not immediately possible. If we desire to study a +supersensible occurrence and approach it with the wrong judgment, we then +carry that wrong judgment over into the thing itself, and it becomes so +interwoven with the thing, that the two cannot be easily distinguished. +The error then is not in the person and the correct fact external to him, +but the error will have become a component part of the external fact. It +cannot therefore be cleared up simply by unprejudiced observation of the +fact. This is enough to indicate an extremely fertile source of illusion +and deception for one who would venture to approach the supersensible +world without adequate preparation. + +As the occult student has now acquired the faculty to exclude those +illusions originating from the coloring of the supersensible +world-phenomena with his own being, so must he now acquire the faculty of +making ineffective the second source of illusions mentioned above. + +Only after the meeting with his double, can he eliminate what comes from +himself and thus he will be able to remove the second source of delusion +when he has acquired the faculty for judging by the very nature of a fact +seen in the supersensible world, whether it is a reality or an illusion. +Now if the illusions were of precisely the same appearance as the +realities, differentiation would be impossible. But this is not the case. +Illusions of the supersensible world have in themselves qualities which +distinguish them definitely from the realities, and the important thing is +for the occult student to know by what qualities he may be able to +recognize those realities. + +Nothing seems more natural than that those ignorant of occult training +should say: "How, then, is it at all possible to guard against delusions, +since their sources are so numerous?" And further: "Can an occult student +ever be safe from the possibility that all his so-called higher +experiences may not turn out to be based on mere deception and +self-deception (suggestion and auto-suggestion)?" Any one advancing these +objections ignores the fact that all true occult training proceeds in such +a manner as to remove those sources of delusion. In the first place, the +occult student during his preparation, will have become possessed of +enough knowledge about all that which may lead to delusion and +self-delusion, that he will be in a position to protect himself against +them. He has, in this respect, an opportunity, like that of no other human +being, to render himself sober and capable of sound judgment for the +journey of life. Everything he learns teaches him not to rely upon vague +presentiments and premonitions. Training makes him as cautious as +possible, and, in addition to this, all true training leads in the first +place to concepts of the great cosmic events, to matters, therefore, which +necessitate the exertion of the judgment, a process by which this faculty +is at the same time rendered keener and more refined. But those who +decline to occupy themselves with these remote subjects, and prefer +keeping the revelations nearer at hand, might miss the strengthening of +that sound power of judgment which gives certainty in distinguishing +between illusion and reality. Yet even this is not the most important +thing, but the exercises themselves, carried out through a systematic +course of occult training. These must be so arranged that the +consciousness of the student is enabled during meditation to scan minutely +all that passes within his soul. In order to bring about imagination, the +first thing to be done is to form a symbol. In this there are still +elements taken from external observation; it is not only man who +participates in their content, he himself does not produce them. Therefore +he may deceive himself concerning them and assign their origin to wrong +sources. But when the occult student proceeds to the exercises for +inspiration, he drops this content from his consciousness and immerses +himself only in the soul-activity which formed the symbol. Even here error +is still possible: education and study etc., have induced a particular +kind of soul-activity in man. He is unable to know everything about the +origin of this activity. Now, however, the occult student removes this, +his own soul-activity, from his consciousness; if then something remains, +nothing adheres to it that cannot easily be reviewed; nothing can intrude +itself in respect to its entire content that cannot easily be judged. + +In his intuition, therefore, the occult student possesses something which +shows him the pure, clear reality of the psycho-spiritual world. And if he +applies this recognized test to all that meets his observation in the +realm of psycho-spiritual realities, he will be well able to distinguish +appearance from reality. He may also feel sure that the application of +this law provides just as effectually against delusions in the spiritual +world as does the knowledge in the physical world that an _imaginary_ +piece of red-hot iron cannot burn him. + +It is obvious that this test applies only to our own experiences in the +supersensible world, and not to communications made to us which we have to +apprehend by means of our physical understanding and our healthy sense of +truth. The occult student should exert himself to draw a distinct line of +demarcation between the knowledge he acquires by the one means, and by the +other. He should be ready on one the hand to accept communications made to +him regarding the higher worlds, and should seek to understand them by +using his powers of judgment. When, however, he is confronted by an +"experience," which he may so name because it is due to personal +observation, he will first carefully test the same to ascertain whether it +possesses exactly those characteristics which he has learned to recognize +by means of infallible intuition. + + ------------------------------------- + +The meeting with the Guardian of the Threshold being over, the occult +student will have to face other new experiences, and the first thing that +he will become aware of is the inner connection which exists between this +Guardian of the Threshold and that soul-power we have already +characterized, when describing the cleavage of personality, as being the +seventh power to resolve itself into an independent entity. This seventh +entity is, indeed, in certain respects no other than the double, or +Guardian of the Threshold itself, and it lays a particular task upon the +student. Namely, that which he is in his lower self and which now appears +to him in the image, he must guide and lead by means of the new-born +higher self. This will result in a sort of battle with this double, which +will continually strive for the upper hand. Now to establish the right +relationship to it, to allow it to do nothing except what takes place +under the influence of the new-born ego, this is what strengthens and +fortifies man's forces. + +This matter of self-cognition is, in certain respects, different in the +higher worlds from what it is in the physical sense-world. For whereas in +the latter, self-cognition is only an inner experience, the newly born +self immediately presents itself as an outward psycho-spiritual +apparition. We see our new-born self before us like another being, yet we +cannot perceive it in its entirety, for, whatever the stage to which we +may have climbed on our journey to the supersensible worlds, there will +always be still higher stages which will enable us to perceive more and +more of our "higher self." It can therefore only partially reveal itself +to the student at any particular stage. Having once caught a glimpse of +this higher self, man feels a tremendous temptation to look upon it in the +same manner in which he is accustomed to regard the things of the physical +sense-world. And yet this temptation is salutary; it is indeed necessary, +if man's development is to proceed in the right manner. The student must +here note what it is that appears as his double, as the Guardian of the +Threshold, and place it by the side of the higher self, in order that he +may rightly observe the disparity between what he is and what he is to +become. But while thus engaged in observation he will find that the +Guardian of the Threshold will assume quite a different aspect, for it +will now reveal itself as a picture of all the _obstacles_ which oppose +the development of the higher ego, and he then becomes aware of what a +load he drags about with him in his ordinary ego. And should the student's +preparation not have rendered him strong enough to be able to say: "I will +not remain at this point, but will persistently work my way upward toward +the higher ego," he will grow weak and will shrink back dismayed before +the labor that lies before him. He has plunged into the psycho-spiritual +world, but gives up working his way farther, and becomes a captive to that +image which, as Guardian of the Threshold, now confronts the soul. And the +remarkable thing here is that the person so situated will have no feeling +of being a captive. He will, on the contrary, think he is going through +quite a different experience, for the image called forth by the Guardian +of the Threshold may be such as to awaken in the soul of the observer the +impression that in the pictures which appear at this stage of development +he has before him the whole universe in its entirety--the impression of +having attained to the summit of all knowledge, and of there being, +therefore, nothing left to strive after. Therefore, instead of feeling +himself a captive, the student would believe himself rich beyond all +measure, and in possession of all the secrets of the universe. Nor need +this experience fill one with surprise, though it be the reverse of the +facts, for we must remember that by the time these experiences are felt, +we are already standing within the psycho-spiritual world, and that the +special peculiarity of this world is that it reverses events--a fact which +has already been alluded to in our consideration of life after death. + +The image seen by the occult student at this stage of development shows +him a different aspect from that in which the Guardian of the Threshold +first revealed itself. In the double first mentioned, were to be seen all +those qualities which, as the result of the influence of Lucifer, are +possessed by man's ordinary ego. But in the course of human development, +another power has, in consequence of Lucifer's influence, also been drawn +into the human soul; this is known as the force of Ahriman. It is this +force that, during his physical existence, prevents man from becoming +aware of those psycho-spiritual beings which lie behind the surface of the +external world. All that man's soul has become under the influence of this +force, may be discerned in the image revealing itself during the +experience just described. Those who have been sufficiently prepared for +this experience will, when thus confronted, be able to assign to it its +true meaning, and then another form will soon become visible--one we may +describe as the "greater Guardian of the Threshold." This one will tell +the student not to rest content with the stage to which he has attained, +but to work on energetically. It will call forth in him the consciousness +that the world he has conquered will only become a truth, and not an +illusion, if the work thus begun be continued in a corresponding manner. +Those, however, who have gone through incorrect occult training and would +approach this meeting unprepared, would then experience something in their +souls when they come to the "greater Guardian of the Threshold," which can +only be described as a "feeling of inexpressible fright", of "boundless +fear." + +Just as the meeting with the "lesser Guardian" gives the occult student +the opportunity of judging whether or not he is proof against delusions +such as might arise through interweaving his own personality with the +supersensible world, so too must he be able to prove from the experiences +which finally lead to the "greater Guardian," whether he is able to +withstand those illusions which are to be traced to the second source +mentioned farther back in this chapter. Should he be proof against the +powerful illusion by which the world of images to which he has attained, +is falsely displayed to him as a rich possession, when actually he is only +a captive, then he is guarded also against the danger of mistaking +appearance for reality during the further course of his development. + +To a certain degree the Guardian of the Threshold will assume a different +form in the case of each individual. The meeting with him corresponds +exactly to the way in which the personal element in supersensible +observations is overcome, and therefore the possibility exists of entering +a realm of experience which is free from any tinge of personality and is +open to every human being. + + ------------------------------------- + +When the occult student has passed through the above experiences, he will +be capable of distinguishing in the psycho-spiritual world between what he +himself is and what is outside of him, and he will then recognize why an +understanding of the cosmic occurrences narrated in this book, is +necessary to man's understanding of humanity itself and its life process. +In fact, we can understand the physical body only when we recognize the +manner in which it has been built up through the developments undergone in +the Saturn, Sun, Moon, and Earth periods, and we understand the etheric +body when we follow its evolution through the Sun, Moon, and Earth stages +of evolution. We further comprehend what is bound up with our +earth-development at present, if we can grasp how all things proceed by +the process of gradual evolution. Occult training places us in a position +to recognize the connection between everything that is within man and the +corresponding facts and beings existing in the world external to him. For +it is a fact that each principle of man stands in some connection with the +rest of the world. The outlines of these subjects could only be briefly +sketched in this book. It must however be borne in mind that the physical +body had, at the time of the Saturn development, for instance, no more +than its rudimentary beginnings. Its organs--such as the heart, lungs, and +brain--developed later during the Sun, Moon, and Earth periods, for which +reason heart, lungs and brain are related to the evolutionary process of +Sun, Moon and Earth. + +It is the same with the members of the etheric body, the sentient body, +and the sentient soul. Man is the outcome of the entire world surrounding +him, and every part of his constitution corresponds to some event, to some +being in the external world. At a certain stage of his development the +occult student comes to a realization of this relation of his own being to +the great cosmos, and this stage of development may in the occult sense be +termed a becoming aware of the relationship of the little world, the +microcosm--that is, man himself--to the great world, the macrocosm. And when +the occult student has struggled through to such cognition, he may then go +through a new experience; he begins to feel himself united, as it were, +with the entire cosmic structure, although he remains fully conscious of +his own independence. This sensation is a merging into the whole world, a +becoming "at one" with it, yet _without_ losing one's own individual +identity. Occult science describes this stage as the "becoming one with +the macrocosm." It is important that this union should not be imagined as +one in which separate consciousness ceases and in which the human being +flowers forth into the universe, for such a thought would only be the +expression of an opinion resulting from untutored reasoning. + +Following this stage of development something takes place that in occult +science is described as "beatitude." It is neither possible nor necessary +that this stage be more closely described, for no human words have the +power to picture this experience and it may rightly be said that any +conception of this state could be acquired only by means of such +thought-power as would no longer be dependent upon the instrument of the +human brain. The separate stages of higher knowledge, according to the +methods of initiation that have been here described, may be enumerated as +follows: + +1. The study of occult science, in the course of which we first of all +make use of the reasoning powers we have acquired in the world of the +physical senses. + +2. Attainment of imaginative cognition. + +3. Reading the secret script (which corresponds to inspiration). + +4. Working with the philosopher's stone (corresponding to intuition). + +5. Cognition of the relationship between the microcosm and the macrocosm. + +6. Being one with the macrocosm. + +7. Beatitude. + +These stages however need not necessarily be thought of as following one +another consecutively, for in the course of training, the occult student, +according to his individuality, may have attained a preceding stage only +to a certain degree when he has already begun to practice exercises, +corresponding to the next higher stage. For instance, it may be that when +he has gained only a few reliable imaginative pictures, he will already be +doing exercises which lead him on to draw inspiration, intuition, or +cognition of the relationship between microcosm and macrocosm into the +sphere of his own experiences. + + ------------------------------------- + +When the occult student has experienced intuition he comes to know not +only the forms of the psycho-spiritual world, not only can he recognize +their inter-relationship through the "secret script," but he attains a +cognition of these beings themselves through whose co-operation the world, +to which he belongs, comes into being. Thus he learns to know himself in +the true form which he possesses as a spiritual being in the +psycho-spiritual world. He has struggled through to the higher ego, and +has learned how he must continue the work in order that he may master his +double, the Guardian of the Threshold. But he has also met the "greater +guardian of the Threshold" who stands before him perpetually urging him to +further labors. It is this greater Guardian of the Threshold who now +becomes the ideal he must strive to resemble, and when the student has +acquired this feeling he will have risen to that important stage of +development in which he will be in a position to recognize who it is that +is really standing before him as that "greater Guardian." For henceforth, +in the student's consciousness, the Guardian is gradually transformed into +the figure of the Christ, whose Being and intervention in the evolution of +the earth have been dealt with in a foregoing chapter. + +Thus the student, through his intuition, will have become initiated into +that sublime Mystery which is linked with the name of Christ. The Christ +reveals himself to him as the "Great Ideal of humanity on earth." + +When in this manner through intuition, the Christ has been recognized in +the spiritual world, then we can also understand those events that took +place historically upon earth during the fourth post-Atlantean period (the +Greco-Roman time), and how at that time the great Sun-Spirit, the +Christ-Being, intervened in the world's development, and how He still +continues to guide its evolution. These are matters the student will then +know by personal experience. Therefore it is through intuition that the +meaning and significance of the earth's evolution are disclosed to the +occult student. + +The path leading to cognition of the supersensible worlds as above +indicated, is one which all men may travel, whatever their position under +the present conditions of life may be. And in speaking of such a path it +must be borne in mind that, while the goal of cognition and truth is the +same at all times of the earth's development, yet the starting-point for +man has varied considerably at different periods. For instance, the man of +the present day who wishes to find his way into supersensible worlds, +cannot start from the same point as the Egyptian candidate for initiation +of old. This is why it is impossible for modern humanity to apply, without +modification, the exercises given to the candidate for initiation in +ancient Egypt. For since those times men's souls have passed through +different incarnations, and this passing onward from incarnation to +incarnation is not without significance and importance. The capacities and +qualities of souls change from one incarnation to another. Those who have +studied human history only superficially can note that since the twelfth +and thirteenth centuries all life conditions have changed and that +opinions, feelings and even human capabilities have become different from +what they were before that time. The path here described for the +acquirement of higher knowledge is one which is suitable for souls +incarnating in the immediate present. It fixes the starting-point of +spiritual development just where the man of the present day stands, in +whatever conditions of life he may be placed. + +From epoch to epoch, progressive evolution leads humanity, in respect to +the path of higher cognition, to ever changing modes, just as outer life +likewise changes its form. For at all times it is necessary that perfect +harmony should reign between external life and initiation. It will be +pointed out in the next chapter of this book what changes initiation, +which in the ancient mysteries lead into the higher worlds, must undergo, +in order to become modern "initiation" for the attainment of supersensible +cognition in its present form. + + + + + +CHAPTER VI. THE PRESENT AND FUTURE EVOLUTION OF THE WORLD AND OF HUMANITY + + +It is impossible to know anything in the occult sense of the present and +future of human or planetary evolution without understanding that +evolution in the past. For, that which presents itself to the occult +student's observation when he watches the hidden events of the past, +contains at the same time everything that he can learn of the present and +future. In this book we have spoken of the Saturn, Sun, Moon and Earth +evolutions. We cannot follow the evolution of the earth, as the occultist +understands it, unless we observe the events of preceding evolutionary +periods. For what meets us today, within the bounds of our earthly globe, +comprises in a certain sense the facts of the evolution of the Moon, Sun +and Saturn. The beings and things that took part in the evolution of the +Moon have gone on developing, and all that now belongs to the earth, is +the outcome of that development. + +But not all that has evolved from the Moon to the Earth is perceptible to +physical sense-consciousness. A part of what came over to us from the Moon +evolution is revealed only at a certain stage of clairvoyant +consciousness, at which knowledge of supersensible worlds is reached. When +this knowledge is gained, the fact that our earthly planet is united to a +supersensible world is recognized. The latter includes that part of lunar +existence which is not sufficiently densified to be observed by the +physical senses. In the first place it does not include it as it was at +the time of the evolution of the original Moon. If this clairvoyant +consciousness occupies itself with the perception of these things, which +it can have at present, this latter gradually separates into two images. +One presents the shape borne by the earth during the lunar evolution, the +other shows itself in such a way, that we recognize as its content a form +as yet in the germinal stage which will become a reality--in the sense in +which the earth is now a reality--but only in the future. + +On further observation it is seen that the results, in a certain sense, of +that which is taking place on the earth are continually streaming into +that future form, so that in it we have before us that which our earth +will ultimately become. The effects of earthly existence will unite with +the events in the world described, and out of this the new cosmos will +arise, into which the Earth will be transformed as the Moon was +transformed into the Earth. This future form is called in occult science +the Jupiter condition. The clairvoyant observer of this Jupiter state sees +the revelation of certain events which _must_ take place in the future. +The reason for this is that in the supersensible part of the Earth which +had its origin in the Moon, beings and things are present which will +assume definite form when certain events have actually happened in the +physical world. Therefore there will be something in the Jupiter condition +which was already predetermined by the Moon evolution and it will contain +new factors, which can come into the whole evolution only in consequence +of terrestrial events. In this way clairvoyant consciousness is able to +learn something of what will happen during the Jupiter state. + +The beings and facts observed in this field of consciousness have not the +nature of sense-images; they do not even appear as fine air-structures +from which effects might proceed which resemble sense-impressions. They +give purely spiritual impressions of sound, light and heat. These are +_not_ expressed through any material embodiments. They can be apprehended +only by clairvoyant consciousness. One may say, however, that these beings +which at present manifest on the psycho-spiritual plane, possess a "body." +This body, however, appears like a sum of _condensed memories_ which they +carry within their souls. + +One can distinguish within their being what they are now experiencing and +what they have experienced and now remember. This last is contained within +them like a bodily element. They are conscious of it in the same way that +an earthly human being is conscious of his body. + +At a stage of clairvoyant development higher than that just described as +necessary for a knowledge of the Moon and Jupiter, the student is able to +perceive supersensible beings and things which are, in fact, the more +highly developed forms of those present during the Sun condition, but +which have now reached stages of existence so lofty as to be quite +imperceptible to a consciousness capable of observing the Moon forms only. +During meditation the picture of this world also divides in two. The one +leads to a knowledge of the Sun state of the past; the other represents a +future form of the earth existence--namely, that into which the earth will +have been transformed when the fruits of all that takes place on it and +Jupiter have merged into the forms of that future world. What can thus be +observed of this future world may be characterized in occult phraseology +as the Venus condition. + +In a similar manner, to a still more highly evolved clairvoyant +consciousness, a future state of evolution is revealed, which we may call +the Vulcan state. It stands in the same relationship to the Saturn state +as the Venus condition does to that of the Sun, or the Jupiter state to +the evolution of the Moon. Therefore, when we contemplate the past, +present, and future of the earth's evolution, we may speak of the Saturn, +Sun, Moon, Earth, Jupiter, Venus, and Vulcan evolutions. + +Just as these far-reaching conditions of the evolution of our earth lie +disclosed to clairvoyant vision, the same vision is also able to cover the +nearer future. There is a picture of the future corresponding to every +picture of the past. In speaking of such things, however, one fact must be +emphasized which should be taken into strict account: that in order to +recognize facts of this kind, one must absolutely do away with the idea +that they can be fathomed through mere philosophical reflection. These +things cannot, and never should be investigated by that kind of thinking. +Anyone would be labouring under a prodigious delusion who, after becoming +acquainted with the teachings of occult science regarding the Moon state, +thinks that he could discover the future conditions of Jupiter by +comparing those of the Moon and Earth. These conditions must be +investigated only when the requisite clairvoyant consciousness has been +attained; but once communicated to others after such investigation, they +can be understood without clairvoyant consciousness. + +Now the occultist finds himself in quite a different position, with regard +to observations concerning the future, from that in which he stands with +regard to those of the past. It is impossible at first for man to +contemplate future events as impartially as he does those of the past. +Future events excite human will and feeling; while the past affects us in +quite a different way. He who observes life knows how true this is of +everyday existence; but how enormously this truth is enhanced, and what an +intimate bearing it has upon the hidden facts of life, can only be +realized by one who has some knowledge of the supersensible world. That is +the reason why those who know such things are very definitely limited as +to what they are allowed to give out. Certain things bearing on the future +can, in fact, be imparted only to those who have themselves determined to +follow the path leading to the supersensible worlds. Such people by their +mental attitude have acquired something which gives them the +disinterestedness necessary for the reception of these teachings. For this +reason certain secret facts, even of the past and present, can be spoken +of only to those who are prepared for them in this way. These are facts so +closely connected with future evolution, that their effect on the human +soul is similar to that produced by communications regarding the future +itself. + +This explains, also, why the information in this book concerning the +present and the future is given in the merest outline as compared with the +more detailed descriptions of the evolution of the world and of humanity +in the past. What is said here is not intended to appeal to the love of +sensation in the smallest degree; not even to awaken it. We shall only +state where the answer can be found to vital questions which naturally +present themselves to one who holds a certain definite attitude of mind. + +Just as the great cosmic evolution can be portrayed in the successive +states, from the Saturn to the Vulcan period, so also is this possible for +shorter periods of time; for example, for those of the evolution of the +earth. Since that mighty upheaval which terminated the ancient Atlantean +life, successive periods of human evolution have followed one another +which have been called in this work the ancient Indian, the ancient +Persian, the Egypto-Chaldean, and the Greco-Roman. The fifth period is +that in which humanity finds itself to-day,--it is the present time. This +period gradually took its rise in the eleventh, twelfth, and thirteen +centuries A.D., after a period of preparation commencing in the fourth and +fifth centuries. The Greco-Roman period preceding it began about the +eighth century B.C. When one-third of this period had elapsed, the +Christ-event took place. + +During the transition from the Egypto-Chaldean to the Greco-Roman period, +the attitude of the human mind and, indeed, all human faculties, underwent +a change. In the first of these two periods what we now know as logical +thinking, as a mere intellectual concept of the world, was still wanting. +The knowledge which a man now acquires through his intelligence, he then +gained in a manner suited to that time,--directly through an inner, in a +certain sense, clairvoyant cognition. He perceived the things around him, +and while perceiving them there arose within his soul the percept, the +image that was needed. Whenever knowledge is gained in this way, not only +pictures of the physical sense-world come to light, but from the depths of +consciousness a certain knowledge of facts and beings arises which are not +of the physical world. This was a remnant of the ancient dim clairvoyance, +once the common property of the whole of humanity. + +During the Greco-Roman period an ever-increasing number of individuals +appeared without these capacities. Intelligent reflection concerning +things took their place. Mankind was more and more shut off from the +immediate perception of the psycho-spiritual world, and was more and more +restricted to forming a picture of it through intelligence and feeling. +This condition lasted more or less during the whole of the fourth division +of the post-Atlantean period. Only those individuals who had preserved the +old mental state as an inheritance could still become directly conscious +of the spiritual world. But these were stragglers from an earlier time. +Their manner of gaining knowledge was no longer suitable for later +conditions. For, as a consequence of the laws of evolution, old faculties +of the soul lose something of their former significance when new faculties +appear. Human life then adapts itself to these new faculties, and can no +longer use the old ones properly. + +There were individuals, however, who began in full consciousness to add to +the powers of intelligence and feeling already gained, the development of +other and higher powers, which made it possible for them once more to +penetrate into the psycho-spiritual world. To this end they were obliged +to set to work in a different way from that in which the pupils of the old +Initiates had been trained. The latter had not been obliged to take into +account those faculties of the soul which were developed only in the +fourth period. The method of occult training which has been described in +this work as that of the present age, began in its first rudiments in the +fourth period. But it was then only in its beginning, it could not attain +real maturity until the fifth period (from the twelfth and thirteenth +centuries onward). Those who sought to rise into supersensible worlds in +this manner could learn something of the higher regions of existence +through the exercise of their own imagination, inspiration, and intuition. +Those who went no further than the development of the faculties of reason +and feeling could learn only through tradition what had been known to +ancient clairvoyance. This was handed on, either by word of mouth or in +writing, from generation to generation. + +Neither could those born later know anything of the real nature of the +Christ-event save by such traditions, if they did not rise to the level of +the supersensible worlds. Certainly there were such Initiates who still +possessed the natural faculties of supersensible perception and yet who, +through their development, had ascended into the higher worlds, in spite +of their disregard of the new powers of intelligence and feeling. Through +them a transition was effected from the old method of Initiation to the +new. Such persons lived in later times as well. The essential +characteristic of the fourth period is that, by the exclusion of the soul +from direct communion with the psycho-spiritual world, the human faculties +of intelligence and feeling were thereby strengthened and invigorated. The +souls whose powers of intelligence and feeling had at that time developed +to a great extent as the result of former incarnations, carried over with +them the fruits of this development into their incarnations during the +fifth period. As a compensation for this exclusion from the higher worlds, +mighty traditions of Ancient Wisdom then existed, especially those of the +Christ-event, which by the power of their content gave men confident +knowledge of the higher worlds. + +But there were still certain human beings existing who had evolved the +higher powers of cognition in addition to the faculties of reason and +feeling. It devolved upon them to learn the facts of the higher worlds, +and especially of the Mystery of the Christ-event, by direct supersensible +perception. From these individuals there always flowed into the souls of +other men as much as was intelligible and good for them. + +The first spreading of Christianity was to take place just at a time when +the capacities for supersensible cognition were undeveloped in a great +part of humanity. And this is why tradition at that time possessed such +mighty power. The strongest possible force was necessary to lead mankind +to a faith in a supersensible world which they themselves could not +perceive. How Christianity worked during that period has been shown in +previous pages. There were always those, however, who were able to rise +into higher worlds through imagination, inspiration, and intuition. These +men were the post-Christian successors of the old Initiates, the teachers +and members of the Mysteries. Their task was to recognize again, through +their own faculties, what man had been able to perceive through ancient +clairvoyance, and through the methods of ascent into higher worlds taught +in the old Initiations; and in addition to this, to acquire the knowledge +of the real nature of the Christ-event. + +Thus there arose, among these "New Initiates," a knowledge embracing +everything contained in the old form of Initiation; but the central point +of this teaching was the higher knowledge concerning the Mysteries of the +coming of the Christ. Such teaching could only filter through into the +general life of the world in scanty measure while the human souls of the +fourth period were further developing the faculties of intellect and +feeling; therefore, while this lasted, the doctrine was in truth secret. +Then began the dawn of the new period designated as the fifth. Its +essential characteristic lay in the progress made in the evolution of the +intellectual faculties, which were then developed to a very high degree, +and will unfold still further in the future. This process has been slowly +going on from the twelfth and thirteenth centuries, becoming ever more +rapid from the sixteenth century up to the present time. + +Under these influences the evolution of the fifth period became an +ever-increasing endeavour to foster the powers of intellect, while, on the +contrary, the knowledge by faith of former times, and traditional wisdom, +gradually lost its hold over the human soul. On the other hand, however, +from the twelfth and thirteenth centuries on, there developed that which +may be called an ever increasing flow of cognition born of modern +clairvoyant consciousness. This "hidden knowledge" flows even though at +first quite imperceptibly, into the human concepts of that period. It is +only natural that even up to the present time the purely intellectual +forces should have maintained an antagonistic attitude toward this +knowledge. But that which must come to pass will do so in spite of all +temporary antagonism. That "hidden knowledge" which is taking possession +of humanity more and more may be called symbolically, the "wisdom of the +Holy Grail." + +For he who learns to understand this symbol in its deeper meaning, as it +is told in story and legend, will find that it symbolizes the nature of +what has been called above, the knowledge of the new Initiation, with the +Christ Mystery as its central point. Modern Initiates may therefore be +called "the Initiates of the Grail." The preliminary stages of the path to +the supersensible worlds described in this book, leads to the "Wisdom of +the Grail." It is a peculiarity of this wisdom that its facts can be +investigated only when the necessary means, as described in this book, +have been acquired. Once investigated, however, these facts can be +understood by means of those very soul-forces which are the result of the +evolution of the fifth period. Indeed, it will become more and more +evident that to an ever increasing extent those forces find satisfaction +through this knowledge. We are now living at a time in which this +knowledge must be absorbed by human consciousness in general to a much +fuller extent than was formerly the case. And it is from this point of +view that the teachings contained in this Christ-event will grow ever more +powerful in proportion as human evolution assimilates the Wisdom of the +Grail. The inner side of the development of Christianity will more and +more keep pace with the exoteric side. That which may be learned through +imagination, inspiration and intuition, concerning the higher worlds, in +connection with the Christ Mystery, will penetrate ever more and more +human thinking, feeling, and willing. The "hidden wisdom of the Grail" +will be revealed, and as an inner force will more and more permeate the +manifestations of human life. + +Through the whole of the fifth period, knowledge concerning the +supersensible world will flow into human consciousness; and when the sixth +period begins, humanity will be able to regain on a higher level that +clairvoyance which it possessed at an earlier epoch in a dim and +indistinct manner. Yet the new acquisition will take a form quite +different from the old. What the soul knew of higher worlds in ancient +times, was not permeated by its own forces of intellect and feeling. Its +knowledge was instinctive. In the future it will not only have instincts, +but it will _understand_ them, and feel them to be the essence of its own +nature. When the soul learns a fact concerning some other being or thing, +its intellect will find this fact verified through its own nature. Or when +some fact regarding an ethical law or human conduct presents itself, the +soul will say to itself: "My feeling is only justified when I carry out +what is implied in this knowledge." Such a condition of soul will have to +be developed by a large part of humanity in the sixth period. + +In a certain manner, that which human evolution accomplished during the +third period--the Egypto-Chaldean--is repeated in the fifth. At that time +the soul could still perceive certain facts of the supersensible worlds, +but this perception was disappearing. For the intellectual faculties were +at that time beginning to develop and it was their mission to at first +exclude man from the higher worlds. In the fifth period supersensible +facts which in the third period were perceived in hazy clairvoyance, are +again becoming manifest; but they are now interpenetrated by the +intellectual and emotional life of the individual man. They are also +imbued with what may be imparted to the soul by a knowledge of the Christ +Mystery; therefore they assume a form totally different from that which +they had previously. + +Whereas in ancient times impressions from the higher worlds were felt as +forces acting from out a spiritual world to which man did not properly +belong, through development in later times these impressions are felt as +those of a world into which man is growing, of which he more and more +forms a part. Let no one suppose that a repetition of the Egypto-Chaldean +civilization can take place in such a way that the soul would merely +regain what then existed, and which has been handed on from that time. The +Christ-impulse, rightly understood, impels the human soul which has +experienced it, to feel and conduct itself as a member of a spiritual +world, now recognizing it as a world to which it belongs, outside of which +it previously existed. + +In the same way that the third reappears in the fifth period, in order to +become penetrated with those new qualities which the human soul gained +during the fourth, so similarly the second period will revive within the +sixth and the first, the ancient Indian, during the seventh. All the +marvelous wisdom of ancient India which the great teachers of that day +were able to proclaim, will reappear in the seventh period, as living +truth in human souls. + +Now the changes in the earthly environment of man take place in a manner +which bears a certain relationship to his own evolution. When the seventh +period has run its course, the earth will experience an upheaval which may +be compared with the one which separated Atlantean from post-Atlantean +times. And the transformed earth will again continue its evolution in +seven divisions of time. The human souls which will then incarnate will +experience, on a more exalted level, the kinship with the higher worlds +which was possessed by the Atlanteans at a lower stage. But only those +individuals will be able to cope with the new conditions of the earth who +have built into their souls the qualities made possible by the influences +of the Greco-Roman age, and of the periods following it,--the fifth, sixth, +and seventh of the post-Atlantean evolution. + +The inner nature of such souls will correspond to that which the earth has +become by that time. All other souls must then remain behind, although up +to that point they had been able to choose whether or not they would +create for themselves the conditions necessary to advance with the others. +Those souls alone will be ripe for the conditions arising after the next +great catastrophe, who at the point of transition from the fifth to the +sixth post-Atlantean period have attained the capacity for penetrating +supersensible cognition with the forces of intelligence and feeling. The +fifth and sixth are in a way the decisive periods. Those souls which have +attained the goal of the sixth period will continue to develop accordingly +in the seventh; but the others will, under the altered conditions of their +surroundings, find but little opportunity to proceed with their neglected +task. Only in a distant future will conditions again appear which will +permit of this being done. + +Thus evolution proceeds from period to period. Clairvoyance observes not +only those changes in the future in which the earth alone takes part, but +those also which take place in conjunction with the heavenly bodies in its +environment. A time will come in which the terrestrial and human evolution +will be advanced so far that those forces and beings which were compelled +to detach themselves from the earth during the Lemurian period, so as to +afford to earth-beings the possibility of further progress, will be able +once more to unite with the earth. Then the moon will again be united with +the earth. This will happen because a sufficiently large number of human +souls will then possess the inner powers which will enable them to render +the Moon forces fruitful for further development. And this will occur at a +time when, side by side with the high development of a certain number of +human souls, another development, that of those who have chosen the path +of evil, will parallel it. These straggler-souls will have accumulated in +their Karma so much sin, ugliness and evil, that at first they will form a +separate community, a perverse and erring section of humanity, keenly +opposing what we understand as "good." The "good" humanity will acquire +little by little the power of using the Moon forces, and will thereby so +transform the evil section as to enable it to keep pace with the advance +of evolution as a separate earth kingdom. Through these labours of the +good part of humanity, the earth, then reunited with the moon, will be +able, after a certain period of development, to again unite with the sun +and also with the other planets. + +After an intermediate state, which will be a sojourn in a higher world, +the earth will be transformed into the Jupiter condition. That which we +now call the mineral kingdom will not exist on Jupiter; the forces of this +mineral kingdom will be transformed into plant forces and the plant +kingdom, which will have quite a new form compared with its present one, +will appear in the Jupiter state as the lowest of the kingdoms, while +above it, we find the animal kingdom, likewise transformed. Next comes a +human kingdom--the descendants of the evil earth humanity. And then will +appear the descendants of the good earth humanity, as a human kingdom on a +higher level. A great part of the work of this last human kingdom consists +in ennobling the souls which have sunk into the evil community, so that +they may still gain admittance into the true human kingdom. + +The Venus condition will be of such a nature that the plant kingdom will +have disappeared also; the lowest kingdom will be the animal kingdom once +more transformed, and above that there will be three successive human +kingdoms of different degrees of perfection. The earth will remain united +with the sun during the Venus period; while during that of Jupiter it will +have happened that, at a certain point, the sun separates from Jupiter, +the latter receiving its influence from outside. Then there is again a +union between the sun and Jupiter, the transformation gradually passing +into the Venus state. During that state another planet detaches itself +from Venus, containing all kinds of beings which have opposed evolution, +an "irredeemable moon," as it were, following a path of evolution which is +of a character impossible to describe, because it is too unlike anything +which man can experience on earth. But evolved humanity will pass on in a +fully spiritualized state of existence to the Vulcan evolution, a +description of which lies beyond the scope of this work. + +We see that from the fruits of the "Wisdom of the Grail" springs the +highest ideal of human evolution conceivable for man: spiritualization +attained by him through his own efforts. For in the end this +spiritualization appears as a product of the harmony which he wrought out +in the fifth and sixth periods of the present evolution, between the +faculties of reason and emotion which he had then attained and cognition +of supersensible worlds. That which he thus achieves within his soul will +finally become in itself the outer world. The human spirit rises to the +mighty impressions of its outer world and at first divines, later +recognizes spiritual beings behind these impressions; the human heart +senses the unspeakable exaltedness of the Spirit. Man can, however, also +recognize that his inner experiences of intellect, feeling and character +are but the germs of a nascent spirit world. + +He who thinks that human liberty is not compatible with a foreknowledge +and predestination of future conditions, ought to consider that man's +freedom of action in the future depends just as little on the arrangement +of predestined things as does his liberty of action with regard to +inhabiting a house a year hence, on the plans for which he is now +settling. He will be as free as his innermost being will permit, within +the house he has built; and he will be as free on Jupiter and on Venus as +his inner life permits, even under the conditions which will arise there. +Freedom will not depend on what has been predetermined by antecedent +conditions, but on what the soul has made out of itself. + + ------------------------------------- + +In the earth condition is contained that which has developed within the +preceding Saturn, Sun and Moon states. Earth-man finds "wisdom" in the +processes going on around him. This wisdom is there as the fruit of what +has happened in the past. The Earth is the descendant of the "old Moon"; +and the latter developed with all that belonged to it, into the "Cosmos of +Wisdom." The Earth is now at the commencement of an evolution, which will +introduce a new force into this wisdom. It will cause man to feel himself +an independent member of a spiritual world. This will come to pass because +his ego will have been formed within him during the Earth period by the +Lords of Form, as was his physical body on Saturn by the Lords of Will, +his vital body on the Sun by the Lords of Wisdom, and his astral body on +the Moon by the Lords of Motion. + +By means of the co-operation of the Lords of Will, Wisdom and Motion, that +which manifests as wisdom is brought forth. Through the labours of these +three classes of spirits, the beings and processes of earth can harmonize +in wisdom with the other beings of their world. It is the Lords of Form +who bestowed on man his independent ego. In the future this ego will +harmonize with the beings of Earth, Jupiter, Venus, and of Vulcan, by +means of the force added to the existing wisdom during the Earth period. +It is the force of love. This force must begin to arise within +earth-humanity and the Cosmos of Wisdom develop into a _Cosmos of Love_. +Everything which the ego is able to unfold within itself must give birth +to love. The all-embracing archetype of love is set forth in the +revelation of that lofty Sun-spirit indicated in the description of the +Christ Mystery. Through Him the germ of love is planted in the innermost +core of the human being; and from this starting-point it must flow through +the whole of evolution. Just as the wisdom previously formed manifests in +the forces of the earthly sense-world, in the "elementary forces" of +to-day, so love itself will manifest in the future, in all phenomena, as +the new "elementary force." + +The secret of all future development is a recognition that everything +achieved by man from a right comprehension of evolution is a sowing of +seed which must ripen into love. And the greater the amount of love-force, +so much the greater will be the creative force available for the future. +In that which will grow from love, will lie the mighty forces leading to +that culminating point of spiritualization described above. The greater +the amount of spiritual knowledge that flows into human and terrestrial +evolution, so much more living and fruitful seed will be stored up for the +future. Spiritual knowledge is transmuted _through its own nature_ into +love. The whole process which has been described, beginning with the +Greco-Roman period and extending throughout the present time, shows how +this transformation, for which the beginning has now been made for future +times, is to take place and to what end. That which has been prepared as +wisdom on Saturn, Sun and Moon, is active in the physical, etheric and +astral bodies of man; it shows itself there as the "Wisdom of the World", +but within the "ego" it becomes intensified. The wisdom of the outer world +becomes inner wisdom in man from the Earth period onward and when it is +concentrated in him, it becomes the germ of love. Wisdom is the necessary +preliminary condition for love; love is the fruit of wisdom, reborn in the +ego. + + + + + +CHAPTER VII. DETAILS FROM THE DOMAIN OF OCCULT SCIENCE MAN'S ETHERIC BODY + + +When the higher principles of man are observed with clairvoyant vision, +the mode of perception is never precisely the same as that which comes +from the outer senses. If we touch an object, and experience a sensation +of warmth, we must distinguish between that which comes from the object, +that which, as it were, streams out from it, and our own psychic +experience. The inner psychic experience of perceiving warmth is something +distinct from the heat which streams from the object. Now let us imagine +this psychic experience quite by itself without the outer object. Let us +call up the experience of a sensation of heat in our soul, without the +presence of any external physical object to cause it. If such a sensation +simply existed _without_ cause, it would be mere fancy. The student of +occult science experiences such inner perceptions without any physical +cause. But at a certain stage of development they present themselves in +such a manner that he knows (it has been shown that by the very nature of +the experience he can know) that the inner perception is not fancy, but is +caused by a psycho-spiritual being belonging to a supersensible world, +just as the ordinary sensation of heat, for example, is caused by an +external physical-sense object. + +It is the same with the perception of colour in the supersensible world. +Here we must distinguish between the colour associated with the outer +object, and the inner colour-sensation in the soul. Let us call up the +soul's inner sensation when it perceives a _red_ object in the physical, +outer world of the senses. Let us imagine that we retain a very vivid +recollection of the impression, but that we are looking away from the +object. Let us imagine what we still retain as a memory-picture of the +colour, to be an inner experience. We shall then distinguish between that +which is an inner experience of the colour, and the external colour +itself. These inner experiences differ entirely in their content from +impressions of the outer senses. They bear much more the impress of what +is felt as joy and sorrow than that of normal physical sensation. Now let +us imagine an inner experience of this kind arising in the soul, without +any suggestion from an outer sense object. A clairvoyant may have an +experience of this kind, and may know too, in that case, that it is no +fancy, but the expression of a psycho-spiritual being. Now if this +psycho-spiritual being excites the same impression as does a red object of +the physical-sense world, then that being is red. There will, however, +always be the external impression first, and then the inner experience of +colour, in the case of the physical-sense object; in that of the genuine +clairvoyance of a man of to-day, it _must_ be the contrary,--first the +inner experience, shadowy, like a mere recollection of colour, and then a +picture, growing more and more vivid. The less heed we pay to this +necessary sequence of events the less we are able to distinguish between +actual, spiritual perception and the delusions of fancy (illusion, +hallucination, etc.). + +The vividness of the picture in a psycho-spiritual perception of this +kind, whether it remains quite shadowy, like a dim concept, or whether it +impresses us as intensively as an outer object, depends altogether upon +the clairvoyant's stage of development. Now, the general impression +obtained by the clairvoyant of the etheric body, may be thus described. +When the clairvoyant has strengthened his will power to such a degree +that, in spite of the fact that an individual stands before him in a +physical body, he can abstract his attention from what the physical eye +sees,--he is then able to see clairvoyantly into the space occupied by the +man's physical body. Of course, a great increase of will power is +necessary, in order to withdraw the attention not only from something in +the mind, but from something standing before one, in such a way that the +physical impression is quite extinguished. But this increase of will is +possible, and is brought about by exercises for the attainment of +supersensible cognition. The clairvoyant can then first have a general +impression of the etheric body. Within his soul there arises the same +inner sensation which he has, let us say, at the sight of a peach blossom; +then this becomes vivid, so that he is able to say that the etheric body +has the colour of peach blossoms. He next perceives the separate organs +and currents of the etheric body. A further description of the etheric +body may be given by relating the psychic experiences which correspond to +sensations of heat or of sound-impressions, etc., for this etheric body is +not merely a colour phenomenon. The astral body and the other principles +of the human being, may also be described in like manner. He who takes +this into consideration will understand just how descriptions should be +taken which are given by occult science. + +The Astral World + +As long as we observe the physical world only, the earth, as man's +dwelling place, appears like a separate cosmic body. But when +supersensible cognition rises to higher spheres, this separation ceases. +Thus one can say that the imagination, when beholding the earth, at the +same time also perceives the Moon condition as it has developed up to the +present time. + +Now that world which is entered in this way is one to which not only the +supersensible part of the Earth belongs, but is one in which also other +cosmic bodies are imbedded, which in a physical sense are entirely +separate from the earth. Therefore, the observer of supersensible worlds +thus beholds not only the supersensible part of the earth, but also the +supersensible part of other cosmic beings. If one should be impelled to +ask why clairvoyants do not describe the appearance of Mars, etc., he +should bear in mind that it is primarily a question of observing +supersensible conditions of other planetary bodies, whereas the questioner +is thinking of physical sense conditions. Therefore in this work it was +possible to speak of certain relations of the earth's evolution to the +simultaneous evolution on Saturn, Jupiter, Mars, etc. Now when the human +astral body has been drawn away by sleep, it belongs not only to the +earth, but to worlds of which still other regions of the universe (stellar +worlds) are a part. Indeed, these worlds extend their influence to man's +astral body even when he is awake. For this reason the name "astral body" +appears to be justified. + +Of Man's Life After Death + +Mention has been made, in the course of this book, of the time during +which the astral body still remains joined to the etheric body of man +after death. During this time there exists a slowly paleing recollection +of the whole earth life just ended. The duration of this time varies in +different individuals. It depends upon the strength with which the astral +body clings to the etheric body, on the power which the former has over +the latter. Supersensible cognition can gain an idea of this power by +observing a person who, judging from his degree of fatigue, must of +necessity fall asleep, but, by sheer inner force, keeps awake. It then +appears that different people can keep awake for different lengths of time +without being overpowered by sleep. The memory of the past life, in other +words the connection with the etheric body, lasts about as long after +death as the length of time a man can keep awake when, in the most extreme +case, he is compelled to. + + ------------------------------------- + +When the etheric body is detached from the individual after death, +something of it nevertheless remains for man's whole subsequent +development; this may be described as an extract, or the essence of it. +This extract contains the result of the past life, and is the vehicle of +all that which, during man's spiritual development between death and a new +birth, unfolds like a germ for the following life. + + ------------------------------------- + +The duration of time between death and a new birth is determined by the +fact that the ego, as a rule, returns to the physical sense-world only +when that world has been so transformed that the ego can experience +something new. During its sojourn in spiritual regions, its dwelling place +on earth undergoes a change. But this change is connected with the great +changes in the universe, with changes in the constellation of the earth, +sun and so forth. These are changes in which certain repetitions take +place, in connection with new conditions. They find an external expression +in the fact, for example, that the point in the vault of heaven at which +the sun rises at the beginning of spring makes a complete circuit in the +course of about twenty-six thousand years. Hence this vernal point, in the +course of the period mentioned, moves from one region of the heavens to +another. In the course of the twelfth part of that time, that is to say, +in about twenty-one hundred years, conditions on the earth have changed +sufficiently for the human soul to experience something new upon it since +its previous incarnation. However, since the experiences of an individual +vary according to whether he is incarnated as a woman or as a man, there +are, as a rule, two incarnations within the time stated, one as a man and +one as a woman. But these things are also dependent upon the nature of the +forces which man carries with him from his earthly existence through +death. Therefore all the statements given here are to be taken only in a +general sense, but can be subject to the greatest variations in special +cases. + +The Course Of Human Life + +Man's life, as it manifests itself in the sequence of events between birth +and death, can be fully understood only by taking into account both the +physical body with its senses and the changes undergone by man's +supersensible principles. Occult science views those changes in the +following manner. Physical birth is seen to be the detachment of the human +being from its maternal covering. Forces which before birth the embryo +shared in common with its mother's body, are present independently in the +child after birth. But in later life supersensible events, similar to +those of the sense-world at physical birth, become perceptible to +supersensible observation. That is, the etheric body of the human being up +to the change of teeth (the sixth or seventh year) is still enveloped in +an etheric sheath. The etheric sheath falls away at that period, and then +the "birth" of the etheric body occurs. But man is still surrounded by an +astral sheath, which falls away between its twelfth and sixteenth year (at +the time of puberty). This is the "birth" of the astral body; and at a +still later period the real ego is born.(33) + +Now after the birth of the ego, man lives in such a way that he adapts +himself to the conditions of the world and of life, and occupies himself +within them, in accordance with the principles active through his ego,--the +sentient,- the intellectual- and the consciousness-soul. Then there comes +a time in which the etheric body retraces the process of its development +from the seventh year onward, in reverse order. At first the astral body +has so developed itself that it unfolds that which was present within it +at birth as a germ. After the birth of the ego, this astral body enriches +itself by experiencing the outer world. Finally, at a definite time, it +begins to nourish itself spiritually by consuming its own etheric body; it +actually lives upon the etheric body. The decay of the physical body in +old age is a consequence of this. + +The course of human life therefore falls into three divisions: a time of +unfoldment for the physical and etheric bodies, then one in which the +astral body and the ego develop, and lastly that in which the etheric and +physical bodies are changed back again. But the astral body plays a part +in all the events that take place between birth and death. Since it is +really born in a spiritual sense only between the twelfth and sixteenth +years and must, during man's declining years, draw upon the forces of the +etheric and physical bodies, that which it is able to perform by its own +powers will develop more slowly than if it were not within a physical and +an etheric body. After death, when the physical and etheric bodies have +fallen away, evolution, during the time of purification, proceeds in such +a manner that it occupies about one-third of the duration of life between +birth and death. + +The Higher Regions Of The Spiritual World + +By imagination, inspiration, and intuition, supersensible cognition +gradually ascends into those regions of the spiritual world within which +it can reach the beings who have to do with human and cosmic evolution. +And thus it also becomes possible to trace human evolution between death +and a new birth in such a way that it becomes comprehensible. Now there +are still higher regions of existence, which can only be briefly indicated +here. When supersensible cognition has risen to intuition, it lives in a +world of spiritual beings. These too, are evolving. That which concerns +humanity of the present day extends upward, in a certain sense, as far as +the world of intuition. True, man receives impulses from yet higher worlds +in the course of his evolution between death and re-birth. But he does not +experience these impulses directly; they are brought to him by beings +belonging to the spiritual world. And if these are considered, everything +that happens reveals itself to man. But the special conditions of these +beings, that which they themselves require in order to guide human +evolution, can only be observed by means of a cognition that transcends +intuition. We thus have a glimpse of worlds which we must so picture that +within them the most highly spiritual features of the earth are there +among the lowest. Logical decisions, for example, count among the highest +things within the earthly sphere; while the activities of the mineral +kingdom are among the lowest. Now in those higher spheres, logical +decisions correspond to about what the mineral activities are on earth. +Above the domain of intuition, lies the region in which the cosmic plan is +woven out of spiritual causes. + +The Principles Of Man + +When it is said that the ego works on the human principles, on the +physical, etheric, and astral bodies, and transforms them in reverse order +into Spirit-Self, Life-Spirit, and Spirit-Man, this statement relates to +the work of the ego on the human being by means of the highest faculties, +the development of which was begun only under earthly conditions. But this +transformation is preceded at a lower level by another change, giving rise +to the sentient-, the intellectual- or rational-, and the +consciousness-soul. For while, in the course of human evolution, the +sentient-soul is being formed, changes are taking place in the astral +body; the growth of the intellectual-soul expresses itself in +transformations in the etheric body; and that of the consciousness-soul in +similar transformations in the physical body. Fuller information on this +subject has been given in this book in the accounts of the evolution of +the earth. Thus in a certain sense we may say that the sentient-soul +itself is the result of a transformed astral body, the intellectual- or +rational-soul of a transformed etheric body, and the consciousness-soul of +a transformed physical body. But we may also say that these three +divisions of the soul are parts of the astral body; for example, the +consciousness-soul is only possible because it is an astral entity +existing in a physical body suited to it. It lives an astral life within a +physical body fashioned to be its dwelling place. + +The Dream State + +A description of the dream state has been given in another chapter of this +book. On the one hand it is to be regarded as a relic of the old +picture-consciousness peculiar to man during the Moon evolution, and also +during a great part of the evolution of the Earth. Evolution goes forward +in such a way that earlier conditions resolve themselves into later ones. +And so, in the dream state, there now appears in man a relic of what was +once his normal condition. But at the same time this condition from +another aspect is different from the old picture-consciousness. For since +its development, the ego also has taken part in those activities of the +astral body which are carried on during sleep in the dream life. Thus +through the presence of the ego there arises in dreams a transformed +picture-consciousness. But since the ego does not consciously exercise its +authority over the astral body during dream life, nothing belonging to the +sphere of that life can be regarded as being really able to lead to a +knowledge of higher worlds in an occult sense. Something similar holds +good with regard to what is often called vision, premonition, or "second +sight." These arise through silencing the ego and the consequent +appearance of remnants of the old condition of consciousness. In spiritual +science these are of no value. What may be observed in them cannot in any +real sense be regarded as a result of it. + +The Attainment Of Supersensible Knowledge + +The path to the attainment of knowledge of the higher worlds, which has +been more fully described in this book, may also be called the "direct +path of knowledge." In addition to this path there is another, which we +may designate as the "path of feeling." It would be quite a mistake, +however, to believe that the former had nothing to do with the development +of feeling. On the contrary, it leads to the greatest possible deepening +of the life of feeling. But the "path of feeling" addresses itself +directly and solely to the feelings, and seeks from this point to rise to +knowledge. It rests on the fact that when the soul entirely surrenders +itself to a feeling for a certain length of time, the latter is +transformed into knowledge, into imaginative perception. When, for +example, the soul is filled for weeks or months, or even longer, with the +feeling of humility, the content of the feeling becomes transformed into a +perception. Now a path leading to supersensible regions may be found by +devoting oneself to such feelings one by one; but for the man of today, +bound by the ordinary circumstances of life, this is not easily carried +out. Solitude, retirement from the life of the present day, is almost +indispensable. For the impressions of everyday life disturb the soul +especially at the beginning of development, through absorption in certain +feelings. On the other hand, the path of knowledge described in this book +can be pursued in every situation of present-day life. + +Observation Of Special Events And Beings In The Spiritual World + +The question may be asked whether inner concentration and the other means +described for the attainment of supersensible cognition permit us to +observe only in a general way what happens between death and a new birth +or other spiritual events; or whether they furnish the possibility of +observing quite definite events and beings, as, for example, any given +deceased person. To this we must answer that one who has acquired the +ability to see in the spiritual world by the methods explained, can also +perceive particular events which occur there; he acquires the power of +putting himself in communication with individuals living in the spiritual +world between death and a new birth. It must be observed, however, that in +an occult sense this ought to take place only after the proper training +required for supersensible cognition has been undergone. For not until +then is it possible to distinguish between illusion and reality, in regard +to certain events and beings. A man who tries to observe particular cases +without due instruction, may fall a victim to innumerable deceptions. The +training which leads to the observation in higher worlds of what has been +described in this book, also leads to the ability to trace the post-mortem +life of any special individual, and no less does it lead to the +observation and comprehension of all psycho-spiritual beings who, from the +hidden worlds, work upon the visible ones. Correct observation of +individual cases is only possible, however, on the basis of a knowledge of +the universal great facts of the spiritual world,--facts regarding the +world and humanity which concern every human being. The desire for the one +without the other, leads one into error. + + + + + + +FOOTNOTES + + + 1 We may also say, it could only live the life of a plant in the + physical body. + + 2 Explanations such as those given in this book regarding the faculty + of memory may very easily be misunderstood. For one who observes + external events only would not at first sight notice the difference + between what happens in the animal, or even in the plant, when + something appears in them resembling memory, and what is here + characterized as actual recollection in man. Of course, when an + animal has performed an action for a third or fourth time it may + perform it in such a way that the outer process gives the impression + that memory and the training associated with it are present. Nay, we + may even extend our conception of memory or of recollection as far + as some naturalists and their disciples, when they point out that + the chicken begins to pick up grain as soon as it comes out of the + shell; that it even knows the proper movements of head and body for + gaining its end. It could not have learned this in the eggshell; + hence it must have done so through the thousands and thousands of + creatures from which it is descended (so says Hering, for example). + We may call the phenomenon before us something resembling memory, + but we shall never arrive at a real comprehension of human nature if + we do not take into account that every distinctive element which + shows itself in the human being as an inner process, as an actual + perception of earlier experiences at a later date, is not merely the + working of earlier conditions in later ones. In this book it is this + perception of what is past that is called memory, not alone the + reappearance (even though transformed) of what once existed, in a + later form. Were we to use the word memory for the corresponding + processes in the vegetable and animal kingdoms, we should be + required to use a different word in speaking of man. In the + description given here the important thing is not the particular + word used, but rather that in attempting to understand human beings + this distinction should be recognized. Just as little do the + apparently very intelligent actions of animals have any relation to + what is _here_ called memory. + + 3 The term "Verstandesseele" is sometimes translated by "rational + soul." From a certain point of view one might prefer the term + "intellectual soul," because it expresses better the activity of the + soul than does "rational soul." In the latter one thinks of the + knowledge about a perception; in intellectuality, one thinks of the + actual possibility of forming this knowledge through inward + activity. In German the expression "emotional soul" only coincides + as it should with the second member of the soul when the inward + activity is kept in view. + + 4 No hard and fast line can be drawn between the changes which are + accomplished in the astral body through the activity of the ego and + those taking place in the etheric body. The one merges into the + other. When a man learns something, and thereby gains a certain + capacity for judgment, a change takes place in his astral body; but + when this judgment changes his natural disposition, so that he + habituates himself to _feel_ differently, in consequence of his + learning, from what he did before, this means a change in his + etheric body. Everything that becomes so much a man's own that he + can always recall it, is based on the transformation of the etheric + body. That which little by little becomes an abiding possession of + the memory has its foundation in the transmission to the etheric + body of the work of the astral body. + + 5 As a matter of fact, it is always very profitable for any one who is + taking up the study of occult science to acquaint himself with the + statements of those who regard this science as merely fanciful. Such + statements cannot be so easily branded as due to partiality on the + part of the observer. Let occultists learn as much as possible from + those who regard their efforts as nonsense. They need not be + disturbed if in this respect their love is not reciprocated. Occult + observation assuredly does not require such things for the + verification of its results, nor are these allusions intended as + proofs but as illustrations. + + 6 In current theosophical literature, the condition of the ego from + death to the end of purification is called "Kamaloca." + + 7 The assertion that a man's personal talents, if governed purely by + the law of "heredity," must show themselves at the beginning of a + line of descent, not at its end, might of course easily be + misunderstood. It might be said, indeed, that they could not show + themselves then, for they must first be developed. But this is no + objection; for if we wish to prove that something has been inherited + from an ancestor, we must show how that which was there formerly is + repeated in a descendant. Now if it were demonstrated that something + existed at the beginning of a genealogical line which reappeared in + its further course, we might speak of heredity. We cannot do so when + something appears at the end of it which was not there before. The + reversal of the above proposition is only to show that the belief in + heredity is impossible. + + 8 In different chapters of this book it has been shown how the world + of humanity, and man himself, pass, in their progressive evolution, + through conditions which have been named Saturn, Sun, Moon, Earth, + Jupiter, Venus, and Vulcan. The relationship has also been indicated + in which human evolution stands with regard to the celestial bodies + which exist besides the earth and which are called saturn, jupiter, + mars, and so on. These latter planets are also passing through their + evolution in the natural way. At the present period they have + reached such a stage that their physical portions are seen as those + bodies which physical astronomy calls saturn, jupiter, mars, and so + forth. Now when the saturn of the present day is observed by + occultism it is seen to be, in a certain sense, a reincarnation of + the old Saturn. It has come into existence because of the presence + of certain beings, who before the separation of the sun from the + earth were unable, like the others, to leave with the sun. The + reason of this was that they had gained so many qualities which are + suitable for a saturn existence, that their place could not be where + the qualities of the sun were specially unfolded. The present + jupiter, however, arose in consequence of the presence of beings + possessed of qualities which can only be matured on the future + jupiter of the whole evolution. A dwelling place appeared for them + on which they can already begin in anticipation of this later + evolution. + + In the same way mars is a planetary body on which dwell beings whose + lunar evolution was such that further progress on the earth could + bring them nothing. Mars is a reincarnation of the old Moon at a + higher stage. The present mercury is the dwelling place of beings + who are beyond the evolution of the earth; but this is just because + they have developed certain qualities in a higher way than is + possible on the earth itself. The present venus is a prophetic + anticipation of the future Venus condition of a similar kind. It is + consequently justifiable to give to the conditions preceding and + following the Earth the names of their corresponding representatives + in the universe. + + 9 Therefore it is perhaps scarcely necessary to remark that what has + been described above could never actually happen. A contemporary + man, as he is, could not have approached ancient Saturn as a + spectator. The account was given merely for the sake of + illustration. + + 10 In Christian spiritual science they bear the name of "Kyriotetes," + that is, "Dominions." + + 11 In Christian esoteric science they are called "Thrones." + + 12 The Christian "Dynamis," or "Powers." + + 13 The Christian "Exusiai," or "Authorities." + + 14 The Christian "Archai," or "Principalities." + + 15 The Christian "Archangeloi," or "Archangels." + + 16 The Christian "Seraphim." + + 17 The Christian "Angeloi," or "Angels." + + 18 The Christian "Cherubim." + + 19 The gas appears to clairvoyant consciousness through the effect of + light which emanates from it. We might therefore speak also of light + forms, which are apparent to spiritual vision. + + 20 In current theosophical literature they are called "rounds." Yet, if + we bear in mind the more graphic description already given, we shall + guard against a too schematic concept of such matters. + + 21 In the next few pages, Sun and Moon are printed with capital letters + when the _old_ evolutions are referred to, but are printed "sun" and + "moon" when the Earth period is indicated.--_Translator_. + + 22 Further particulars on this subject will be found in my book, + _Atlantis and Lemuria_, which deals with man's ancestors. + + 23 More detailed information about these Mysteries of antiquity is to + be found in my book, "Christianity as Mystical Fact." More + particulars will be given in the last chapter of the present work. + + 24 What is to be said further on this subject will be given in a later + chapter dealing with supersensible knowledge. + + 25 All sagas concerning the twilight of the gods, and similar + traditions, had their origin in this knowledge of the Mysteries in + Europe. + + 26 It is a matter of no moment whatever whether the above thoughts are + warranted or not by any of the views held by natural science. For + the object is to develop such thoughts about the plant and man as + may--irrespective of all theories--be gained by means of simple and + direct contemplation. Such thoughts are of importance side by side + with no less significant theoretical presentments of things in the + external world; and here the thoughts are not adduced in order to + prove a fact scientifically, but to construct a symbol that shall + prove effective, irrespective of whatever objections may be raised + by this or that person against its construction. + + 27 In my explanations of "How to attain Knowledge of the Higher + Worlds," translated under the title of _The Way of Initiation_ and + beginning at Chapter II, several other examples of methods of + meditation are given, and especially efficacious will be found one + which deals with the coming into being and fading away of a plant; + also another may be particularly recommended, based on the dormant + formative power dwelling in the seed of a plant, and others on the + form and structure of crystals, and other substances. But the + purpose in this book was only to show in one instance, the nature of + meditation. + + 28 Special exercises going into greater detail on this subject may be + found in my book entitled _The Way of Initiation_. + + 29 It must of course be clearly understood that such an appellation as + "lotus flower" has no more bearing on the matter than has the + expression "wing," if applied to the lobe of a lung. + + 30 In my books, entitled "_The Way of Initiation_" and "_Initiation and + Its Results_," some of these methods of meditation and exercises for + acting upon these different organs are set forth. + + 31 The appellation "two-petalled" or "sixteen-petalled," and so on, is + used because the organs in question may be likened to flowers having + a corresponding number of petals. + + 32 Intuition is in everyday life a much-abused word, which is made to + stand for a vague and uncertain view of a matter; for some sort of + "notion," which, while it may possibly "hit" the truth, can + nevertheless give no immediate proof of it. It is needless to say + that this kind of intuition is not meant here. Intuition, in this + case, stands for knowledge of the highest and most luminous + clearness, of the justification of which the possessor is, in the + fullest sense, conscious. + + 33 The suggestive points of view for the conduct of education resulting + from a knowledge of these supersensible facts are presented in my + little book, _The Education of Children from the Standpoint of + Spiritual Science_, in which will be found fuller details of what + can here only be hinted at. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK AN OUTLINE OF OCCULT SCIENCE*** + + + +CREDITS + + +December 20, 2009 + + Project Gutenberg TEI edition 1 + Produced by Juliet Sutherland, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 30718.txt or 30718.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/3/0/7/1/30718/ + + +Updated editions will replace the previous one -- the old editions will be +renamed. + +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. 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