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Updated: June 10, 2025
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.
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.
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.
Only one who has got to the point of feeling the spiritual element in the image as he feels in the sense-world a rose through the image of a rose, really lives in spiritual perceptions. This is the reason why the images of myths cannot have only one meaning. On account of their illustrative character, the same myths may express several spiritual facts.
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.
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.
“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.
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.
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.
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.
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