An Outline of Occult Science Part 4

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 inc.u.mbent 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 ent.i.ties 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 repet.i.tion without beginning or end; but man has emerged out of other forms of existence and pa.s.sed into those which run their course in the manner just described, and he will again in the future pa.s.s 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 sh.e.l.l of a snail in which there is no trace of the animal he will, in spite of that, recognize that this snailsh.e.l.l was formed by the activity of an animal, and he cannot believe that the sh.e.l.l 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 a.s.sert 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 a.s.sociates 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 a.s.signed 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 pa.s.s 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 apt.i.tude or predisposition is "inherited" in a family, and that certain gifts acc.u.mulated 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 a.s.sertion that the metal parts of a watch have fitted themselves together. It must also be admitted that, with regard to many a.s.sertions 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 a.s.sertion, _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 a.s.sume for the moment that what occult science a.s.serts, 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 a.s.sumption. Let us again accept as correct the a.s.sertion 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 ill.u.s.trated 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 pa.s.sed 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 const.i.tution 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 a.s.similate 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 s.h.i.+ne 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 a.s.sertion 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 fas.h.i.+ons 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 a.s.sertion 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 relations.h.i.+p 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 const.i.tutes 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 a.s.sume 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 pa.s.sed 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 "Akas.h.i.+c 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 inst.i.tuted in the sphere now under consideration, only by reading the Akas.h.i.+c 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 a.s.sume 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.