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Updated: May 12, 2025
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.
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.
Is not beauty perhaps a creation of love, in the same way and in the same sense that the sensible world is a creation of the instinct of preservation and the supersensible world of that of perpetuation? Is not beauty, and together with beauty eternity, a creation of love? The man of passing appearances perishes and passes away with them; the man of reality remains and grows.
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.
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.
He did not know, apparently, that Imagination had been the guide to all the physical discoveries which he worshipped, therefore could not reason that perhaps she might be able to carry a glimmering light even into the forest of the supersensible. How far he was original in the views he propounded, will, to those who understand the times of which I write, be plain enough.
Political interests, social obligations, financial concerns, choke the spiracles of our inner being, and we lose all concern about what is supersensible, and hold no communication with it. There are stars and planets overhead, Orion with his spangled belt, Cassiopeia in her glittering chair, and Pleiades in their web of silver, but we cannot see them because of the fog that envelops us.
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 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.
Moreover, it was only natural that in his search for a world of a higher order than the physical he should, as a man of his time, first turn his attention to spiritistic occurrences, for spiritism, as it had come over to Europe from America in the middle of the nineteenth century, was nothing but an attempt by the onlooker-consciousness to learn something in its own way about the supersensible world.
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