We are not really entitled to speak of dangers during the pilgrimage of the soul through supersensible worlds, when this pilgrimage is undertaken in the right way. The method would not lead to its goal if amongst the psychic instructions given there were those which created dangers for the pupil. The goal is rather to make the soul strong, to concentrate its forces, so that man should become able to bear his soul's experiences, which he has to go through when he wants to see and understand other worlds than the physical. Moreover, an essential difference between the physical world and the supersensible worlds is that beholding, perceiving, and understanding are related to one another in quite a different way in the two worlds. When we hear about some part of the physical world, we have a certain right to feel that we can only arrive at a complete understanding of it through beholding and perceiving it. We do not believe we have understood a landscape or a picture until we have seen it. But the supersensible worlds can be thoroughly understood when with unbiased judgment we accept a correct description of them. In order to understand and to experience all the forces for the strengthening and fulfilment of life which belong to spiritual worlds, we only need the descriptions of those who are able to see. Real knowledge of those worlds at first hand can only be obtained by those who are able to investigate when outside their physical body. Descriptions of the spiritual worlds must always originate with the seers. But such knowledge of these worlds as is necessary to the life of the soul may be obtained through the understanding. And it is perfectly possible to be unable to look into supersensible worlds oneself and yet be able to understand them and their peculiarities, with an understanding for which the soul has under certain circumstances a perfect right to ask, and indeed must ask.
Therefore it is also possible that we should choose our means of meditation out of the store of conceptions which we have acquired concerning the spiritual worlds. Such a means of meditation is by far the best and the one which leads us most safely to the goal.
Although such a notion may seem very natural, it is, however, not correct to believe that knowledge of higher worlds obtained through the understanding before attaining to supersensible vision is an obstacle to the development of such vision. The contrary is in fact more correct, namely, that it is easier and safer to arrive at clairvoyance with some preliminary understanding than without. Whether we stop short at understanding only, or go on to strive after clairvoyance, depends upon the awakening or non-awakening of an inner craving for firsthand knowledge. If such a craving is there, we cannot but look for every opportunity to start on a real personal pilgrimage into supersensible worlds.
The wish for an understanding of the higher worlds will spread more and more amongst the people of our day; for close observation of human evolution shows that from now onward human souls are entering upon a stage of development in which they will be unable to find the right relation to life without an understanding of supersensible worlds.
When we have come so far on our soul's pilgrimage that we carry within ourselves as a memory all that we call “ourself,” namely, our own being in physical life, and experience ourselves instead in another, newly-won superior ego, then we become capable of seeing our life stretching beyond the limits of earthly life. Before our spiritual sight appears the fact that we have shared in another life, in the spiritual world, prior to our present existence in the world of the senses; and in that spiritual life are to be found the real causes of the shaping of our physical existence. We become acquainted with the fact that before we received a physical body and entered upon this physical existence we lived a purely spiritual life. We see that that human being which we now are, with its faculties and inclinations, was prepared during a life that we spent in a purely spiritual world before birth. We look upon ourselves as upon beings who lived spiritually before their entrance into the world of the senses, and who are now striving to live as physical beings with those faculties and psychic characteristics which were originally attached to them and which have developed since their birth.
It would be a mistake to say: “How is it possible that in spiritual life I should have aspired to possess faculties and inclinations, which now, when I have got them, do not please me at all?” It does not matter whether something pleases the soul in the world of senses or not. That is not the point. The soul has quite different points of view for its aspirations in the spiritual world from those which it adopts in the life of the senses. The character of knowledge and will is quite different in the two worlds. In the spiritual life we know that for the sake of our total evolution we need a certain kind of life in the physical world, which when we get there may seem unsympathetic or depressing to the soul; and yet we strive for it, because in the spiritual existence we do not prefer what is sympathetic and agreeable, but what is necessary to the right development of our individual being.
It is the same with regard to the events of life. We contemplate them and see how we have prepared in the spiritual world what is antipathetic as well as what is sympathetic, and how we ourselves have brought together the impulses which cause our painful as well as our joyful experiences in physical existence. But even then we may find it incomprehensible that we ourselves have brought about this or that situation in life, as long as we only experience ourselves in the physical world. In the spiritual world, however, we have had what may be called supersensible insight which caused us to say: “You must go through that uncongenial or painful experience, for only such an experience can bring you a step further in your total development.” From the standpoint of the physical world only, it is never possible to decide how far one particular life on earth brings a human being forward in his total evolution.
Having realised the spiritual existence that precedes our earthly existence, we see the reasons why in our spiritual life we have aimed at a certain kind of destiny for the ensuing terrestrial life. These reasons lead back to an earlier terrestrial life lived in the past. Upon the character of that earlier life, upon the experiences made and the capacities attained in it, depends the wish during the succeeding spiritual existence to correct defective experiences and develop neglected capacities through a new life upon earth. In the spiritual world you feel a wrong done by you to another human being to be a disturbance of the harmony of the world, and you realise the necessity of meeting that human being again on earth in the next terrestrial life, in order to be able to get into such relationship to him as to be able to repair the wrong you have done. During the progressive development of the soul the range of vision is widened over a whole series of earlier terrestrial lives. In this way you arrive through observation at a knowledge of the true history of the life of your higher “Ego.” You see that man goes through his total existence in a succession of lives upon earth, and that between these repeated terrestrial lives he passes through purely spiritual states of existence which are connected with his terrestrial lives according to certain laws.
Thus the knowledge of repeated existences upon earth is lifted into the sphere of observation. (In order to avoid a frequently repeated mistake, attention is called to the following fact, more fully treated in other writings of mine. The sum total of a man's existence does not unfold itself in an endless repetition of lives. A certain number of repetitions take place, but both before the beginning and after the close of these quite different kinds of existence are found, and all this shows itself in its totality as a development inspired by sublime wisdom.)
The knowledge of repeated terrestrial lives may also be reached by reasonable observation of physical existence. In my books Theosophy and An Outline of Occult Science, as well as in lesser writings of mine, the attempt has been made to prove reincarnation along such lines of reasoning as are characteristic of the modern doctrine of evolution in natural science. It is there shown how logical thought and investigation that really follow up scientific research (and its results) to its full consequences are absolutely bound to accept the idea of evolution, presented to us by modern science, in such a sense as to consider the true being, the psychic individuality of man, as something which is evolving through a sequence of physical existences alternating with intermediate purely spiritual lives. The proofs attempted in those writings are naturally capable of much further development and completion. But the opinion does not seem unjustified that proofs in this matter have precisely the same scientific value as that which in general is called scientific proof. There is nothing in the science of spiritual things which cannot be confirmed by proofs of that kind. But of course we must admit the difficulty is greater for spiritually scientific proofs to be acknowledged than proofs of natural science.
This is not on account of their less stringent logic, but because in the face of such proofs one does not feel those underlying physical facts, which make the acceptance of the proofs of natural science so easy. This has nothing whatever to do with the conclusiveness of the reasoning itself. And if we are capable of comparing with an unbiased mind the proofs of natural science with those given on analogous lines by spiritual science, we shall easily be convinced of their equally conclusive power. Thus the force of such proofs may also be added to that which the investigator of the spiritual worlds has to give as a description of successive terrestrial lives resulting from his own vision. The one side can support the other in the formation of a conviction of the truth of human reincarnation based simply on reasonable comprehension. Here the attempt has been made to show the way that leads beyond mental comprehension to supersensible vision of this reincarnation.