The Rudolf Steiner Archive

[ 1 ] In the preceding chapters has been shown how the components were successively formed which make up the so-called “lower nature of man”—the physical body, the ether body and the astral body. It has also been described how, with the appearance of a new body, the old ones must always be transformed so that they can become carriers and instruments of the one formed later. An advance of human consciousness is also associated with this progress. As long as the lower man has only a physical body, he possess merely an utterly dull consciousness, which is not equivalent even to that of dreamless sleep of the present, although for man of today this latter state of consciousness is in fact an “unconscious” one. In the time when the ether body appears, man reaches the consciousness which is his today in dreamless sleep. With the formation of the astral body a dim image consciousness makes its appearance, similar to, but not identical with the one man at present ascribes to himself while he is dreaming. The fourth, the current condition of consciousness of earth man, will now be described.

This present condition of consciousness develops in the fourth great universal era, that of earth which follows the preceding Saturn, Sun, and Moon eras.

[ 2 ] On Saturn the physical body of man was developed in several stages. At that time it could not have been the carrier of an ether body. And the latter was added only during the course of the Sun. Simultaneously, the physical body was so transformed in the successive Sun cycles that it could become the carrier of this ether body, or in other words, that the ether body could work in the physical body. During the Moon development the astral body was added, and again the physical body and the ether body were transformed in such a way that they could provide suitable carriers and instruments for the then appearing astral body. Thus, on the Moon, man is a being composed of physical body, ether body, and astral body. Through the ether body he is enabled to feel joy and pain; through the astral body he is a being with emotions, rage, hate, love and so forth.

[ 3 ] As has been shown, higher spirits actively work on the different members of his being. On the Moon the ether body received the capacity for joy and pain through the Spirits of Twilight; the emotions were implanted in the astral body by the Fire Spirits.

[ 4 ] At the same time, something else was taking place during the three great cycles on Saturn, Sun, and Moon. During the last Saturn cycle the spirit man (Atma) was formed with the help of the Spirits of Will (Thrones). During the penultimate Sun cycle, the life-spirit (Buddhi) was joined to it with the assistance of the Cherubim. During the third from the last Moon cycle, the spirit-self (Manas) united with the two others through the help of the Seraphim. Thus actually two origins of man were formed during these three great cycles: a lower man, consisting of physical body, ether body, and astral body, and a higher man, consisting of spirit man (Atma), life-spirit (Buddhi), and spirit-self (Manas). The lower and the higher nature of man followed separate paths at first.

[ 5 ] The earth development serves to bring the two separate origins of man together.

[ 6 ] But first, after the seventh small cycle, all of Moon existence enters a kind of sleeping state (Pralaya). Thereby everything becomes mixed together, so to speak, in a homogeneous mass. The Sun and the Moon too, which were separate in the last great cycle, again become fused during the last Moon cycles.

[ 7 ] When everything again emerges from the sleeping state there must first be repeated in their essentials the Saturn condition during a first small cycle, the Sun condition during a second, and the Moon cycle during a third. During this third cycle the beings on the Moon, which has again been split off from the Sun, resume approximately the same forms of existence which they already had on the Moon. There the lower man is a being intermediate between man of today and an animal; the plants stand midway between the animal and plant natures of today, and the minerals only half bear their lifeless character of today, while for the rest they are still half plants.

[ 8 ] During the second half of this third cycle something else is already in preparation. The minerals harden, the plants gradually lose the animal character of their sensibility, and out of the uniform species of animal man there develop two classes. One of these remains on the level of animality, while the other is subjected to a division of the astral body into two parts. The astral body splits into a lower part, which continues to be the carrier of the emotions, and a higher part, which attains to a certain independence, so that it can exercise a kind of mastery over the lower members, over the physical body, the ether body, and the lower astral body. Now the Spirits of Personality seize upon this higher astral body and implant in it just that independence we have mentioned, and therewith also selfishness. Only in the lower human astral body do the Fire Spirits now accomplish their work, while in the ether body the Spirits of Twilight are active, and in the physical body that power entity begins its work which one can describe as the real ancestor of man. It is the same power entity which formed the spirit man (Atma) with the help of the Thrones on Saturn, the life-spirit (Buddhi) with the assistance of the Cherubim on the Sun, and the spirit-self (Manas) together with the Seraphim on the Moon.

But now this changes. Thrones, Cherubim, and Seraphim ascend to higher spheres, and the higher man now receives the assistance of the Spirits of Wisdom, of Motion, and of Form. These are now united with spirit-self, life-spirit, and spirit-man (with Manas-Buddhi-Atma). With the assistance of these entities the human power being characterized above develops its physical body during the second half of the third earth cycle. It is the Spirits of Form which act here in the most significant way. They already form the human physical body so that it becomes a kind of precursor of the later human body of the fourth cycle (the present one, or the fourth round)

[ 9 ] In the astral body of the animal beings which have been left behind, it is exclusively the Fire Spirits which remain active, while in the ether body of the plants it is the Spirits of Twilight. 0n the other hand, the Spirits of Form participate in the transformation of the mineral realm. They make the latter hard, that is, implant rigid and fixed forms in it.

[ 10 ] One must not imagine, however, that the sphere of activity of the spirits we have mentioned was confined only to what has been characterized. Always it is only the Main directions of their activities which are meant, in a subordinate way all the spirit beings participate everywhere. Thus at the time indicated, the Spirits of Form also have certain functions to perform in the physical plant and animal bodies, and so forth.

[ 11 ] After all this has taken place, around the end of the third earth cycle all the entities—including Sun and Moon—again become fused and then pass through a shorter stage of sleep (a small Pralaya). At that time everything is again a uniform mass (a chaos), and at the end of this stage the fourth earth cycle begins in which we are at present.

[ 12 ] At first, everything which already previously had had a being in the mineral, plant, animal, and human realms, begins to separate out of the uniform mass in germinal form. First there can re-emerge as independent germs only those human ancestors on whose higher astral bodies the Spirits of Personality have worked in the preceding small cycle. All other beings of the mineral, plant, and animal realm do not yet lead an independent existence here. At this stage everything is still in that high spiritual condition which is called the “formless” or Arupa condition. At the present stage of development, only the highest human thoughts—for example, mathematical and moral ideals—are woven of that substance which was proper to all beings at the stage we are describing. That which is lower than these human ancestors can only appear as an activity in a higher being. The animals exist only as states of consciousness of the Spirits of Fire, the plants as states of consciousness of the Spirits of Twilight. The minerals have a double existence in thought. First they exist as thought germs in the human ancestors mentioned above, then as thoughts in the consciousness of the Spirits of Form. The “higher man” (spirit-man, life-spirit, spirit-self also exists in the consciousness of the Spirits of Form.

[ 13 ] By degrees a densification of everything now occurs. But at the next stage, the density as yet does not exceed the density of thoughts. At this stage, however, the animal beings which originated in the preceding cycle, can emerge. They separate out of the consciousness of the Fire Spirits and become independent thought beings. This stage is called that of the “formed” or Rupa condition. Man advances in it insofar as his previously formless, independent thought body is clothed by the Spirits of Form in a body of coarser, formed thought substance. The animals as independent beings, here consist exclusively of this substance.

[ 14 ] Now a further densification takes place. The condition which is now attained can be compared with that out of which the conceptions of the dreamlike image consciousness are woven. One calls this the “astral” stage.

The human ancestor again advances. In addition to the other two components, his being receives a body which consists of the substance just characterized. He now has the inner formless core of being, a thought body, and an astral body. The animals receive a similar astral body, and the plants emerge from the consciousness of the Spirits of Twilight as independent astral entities.

[ 15 ] In the further course of the development, the densification now advances to that condition which is called physical. At first we deal with the most refined physical condition, with that of the most refined ether. From the Spirits of Form the human ancestor receives the most refined ether body as an addition to his earlier components. He consists of a formless thought core, a formed thought body, an astral body, and an ether body. The animals have a formed thought body, an astral body, and an ether body; the plants have an astral and an ether body; the minerals first emerge here as independent ether forms. At this stage of development we are concerned with four realms: a mineral, a plant, an animal, and a human realm. Along with these however, in the course of the development up to this point three other realms have come into existence. In the time when the animals separated from the Fire Spirits at the thought stage (Rupa stage), the Spirits of Personality also separated certain entities out of themselves. These consist of indefinite thought substance which gathers together, dissolves in a cloudlike manner, and thus flows along. One cannot speak of them as of independent entities, but only of an irregular, general mass. This is the first elementary realm. At the astral stage something similar separates from the Fire Spirits. It consists of shadowy images or phantoms similar to the conceptions of the dreamlike image consciousness. They form the second elementary realm. In the beginning of the physical stage, indefinite image-like entities finally separate out of the Spirits of Twilight. They too have no independence, but they can manifest forces which are similar to the passions and emotions of men and animals. These non-independent, buzzing emotions form the third elementary realm. For beings which are endowed with a dreamlike image consciousness, or with conscious image consciousness, these creations of the third elementary realm are perceptible as a flooding light, as flakes of color, as smell, taste, as various tones and sounds, but all such perceptions must be imagined to be phantom-like.

[ 16 ] One must therefore imagine the earth, when it condenses as a refined etheric body out of its astral precursor, to be a conglomerate of an etheric mineral basic mass and of etheric plant, animal, and human beings. Filling the interstices as it were, and also permeating the other beings, are the creatures of the elementary realms.

[ 17 ] This earth is inhabited by the higher spiritual entities, which, in the most diverse ways, are active in the realms we have mentioned. They form a spirit community, so to speak, a spirit state, and their dwelling-place and workshop is the earth, which they carry with them as a snail does its shell. In all this it must be borne in mind that what today is separated from the earth as Sun and Moon, is still entirely united with the earth. Only later do both heavenly bodies separate from the earth.

[ 18 ] The “higher man” (spirit-man, life-spirit, spirit-self, Atma-Buddhi-Manas) has as yet no independence at this stage. He still constitutes a member of the spirit state, and for the time being is bound to the Spirits of Form, as a human hand is bound to a human organism as a dependent member.

[ 19 ] With this we have followed the formation of the earth to the beginning of its physical condition. In what follows, we shall show how everything in this condition develops further. The previous development will then pass over into what has already been said in preceding chapters of the Akasha Chronicle about the progress of earth.

[ 20 ] States of development such as those which have been mentioned here as a formless, a formed, an astral, and a physical condition, which thus constitute differences in a smaller cycle (a round), are called “globes” in theosophical texts. In this respect one therefore speaks of an Arupa, a Rupa, an astral and a physical globe. Some have considered such a designation incorrect. But here we shall not speak further of matters of nomenclature. Indeed, it is not names which are important, but rather the things themselves. It is better to endeavor to describe the latter as well as possible than to worry very much about names. These must after all always be incorrect in a certain sense. For to facts of the spiritual world one must give names which have come from the world of the senses, and therefore one can speak only by way of similes.

[ 21 ] The description of the development of the world of man has been brought to the point where the earth reaches the beginning of its physical densification. One should now represent to oneself the condition of development of this world of man at this stage. What later appears as sun, moon, and earth is still united in a single body. This body possesses only refined etheric matter. It is only within this matter that the beings which later will appear as men, animals, plants, and minerals have their existence, For the further progress of the development, the one heavenly body must first separate into two, of which one becomes the later sun, while the other contains the later earth and the later moon in a still united form. Only later does a process of division also take place in this latter heavenly body; that which becomes the present-day moon is extruded, and the earth alone remains as the dwelling-place of man and of his fellow-creatures.

[ 22 ] The student of ordinary theosophical literature should understand clearly that the separation of the one heavenly body into two took place in the period in which this literature places the development of the so-called second principal human race. The human ancestors of this race are described as forms with refined etheric bodies. But one must not imagine that they could have developed on our present earth after it had already separated itself from the sun and had expelled the moon. After this separation, such etheric bodies were no longer possible.

If one follows the development of mankind in that cycle to which our description has now come, and which leads us into the present, one becomes aware of a series of principal conditions, of which our current one is the fifth.

The preceding expositions from the Akasha Chronicle have already dealt with these conditions. Here we shall only repeat what is necessary for a further deepening of the discussion.

The first principal condition shows the human ancestors as highly refined etheric entities. The usual theosophical literature somewhat inexactly calls these entities the first principal race. This condition essentially continues during the second epoch, in which this literature places the second principal race. Until this stage of development sun, moon, and earth are still one heavenly body. Now the sun splits off as an independent body. It thereby takes those forces through which the human ancestors could be maintained in their etheric condition. With the splitting-off of the sun a densification of the human forms and also of the forms of man's fellow-creatures takes place. These creatures must now adapt themselves to their new dwelling-place, as it were.

[ 23 ] But it is by no means only the material forces which are taken away from this dwelling-place. Spiritual entities, of whom it has been said that they formed a spirit community on the one heavenly body we have described, also leave at the same time. Their existence remains more intimately connected with the sun then with the heavenly body which the sun has thrust out from itself. If these entities had remained united with the forces which later develop on the earth and on the moon, they themselves could not have developed further to their appropriate levels. They needed a new dwelling-place for this further development. This is provided for them by the sun after it—so to speak—has cleansed itself of the earth and moon forces. At the stage at which these beings now are, they can act on earth and moon forces only from the outside, from the sun.

[ 24 ] One can see the reason for the separation we have described. Until this time, certain entities which are higher than man have gone through their development on the one heavenly body characterized above; they now lay claim to a part of it for themselves, and leave the rest to man and his fellow-creatures.

The consequence of the splitting-off of the sun was a radical revolution in the development of man and of his fellow-creatures. They fell as it were from a higher level of existence to a lower. They had to do this, for they lost the immediate connection with those higher beings. They would have entered entirely into a blind alley in their own development if other universal events had not taken place, through which progress was stimulated anew and the development directed into quite different channels.

With the forces which at present are united in the split-off moon, and which at that time were still within the earth, further progress would have been impossible. Present-day mankind could not have been produced with these forces, but, instead, only a kind of being in which the emotions of rage, hate and so forth, developed during the third great cycle, the Moon existence, would have increased to the point of the immoderate and animal.

During a certain period, this was in fact the case. The immediate consequence of the splitting-off of the sun was the arising of the third principal condition of the ancestors of man, which in theosophical literature is designated as the third principle race, the Lemurian. Again, the designation “race” for this condition of development is not an especially fortunate one. For in a real sense, the human ancestors of that time cannot be compared with what today one designates as “race.” One must be completely clear about the fact that the evolutionary forms of the distant past as well as of the future are so entirely different from those of today that our present appellations can only serve as makeshifts, and really lose all meaning in relation to these remote epochs.

Actually, one can only begin to speak of “races” in connection with the development attained in about the second third of the third principal condition identified above (the Lemurian). Only then is formed what today one calls “races.” This “racial character” is retained in the period of the Atlantean development, and further into our time of the fifth principal condition. But already at the end of our fifth era, the word “race” will again lose all sense. In future, mankind will be divided into parts which it will be impossible to designate as “races.” In this respect, ordinary theosophical literature has caused much confusion. This has especially been done by Sinnett's Esoteric Buddhism, the book which, on the other hand, has the great merit of having been the first to popularize the theosophical world-outlook in recent times. In this book the universal development is described as if, throughout the cosmic cycles, the “races” forever repeated themselves in the same way. But this is by no means the case. That which deserves to be called “race” also comes into being and perishes. One should only use the expression “race” for a certain span in the development of mankind. Before and after this, there are evolutionary forms which are something totally different from “races.”

Only because the true deciphering of the Akasha Chronicle fully authorizes one to make such a remark have we presumed to make it here. In this the decipherer knows himself to be in complete accord with true occult spiritual investigation. Otherwise it could never occur to him to make such objections against the meritorious books of theosophical literature. He might also make the really quite superfluous remark that the inspirations of the great teachers mentioned in Esoteric Buddhism are not contradicted by what has been described here, but that the misunderstanding has only been produced by the fact that the author of that book has transposed the wisdom of these inspirations, which is difficult to express, into modern every-day human language, in his own way.

[ 25 ] The third principal condition of the development of mankind presents itself as the one in which the “races” first came into being. This event was brought about by the separation of the moon from the earth. This separation was accompanied by the originating of the two sexes. This stage of the development of mankind has been repeatedly referred to in the descriptions from the “Akasha Chronicle.” When the earth, still united with the moon, split off from the sun, a male and a female sex did not as yet exist within mankind. Each human being combined the two sexes within its still highly refined body.

It must be remembered however that these double-sexed human ancestors were on a low level of development as compared with present-day man. The lower impulses acted with immeasurable energy, and nothing of a spiritual development as yet existed. That the latter was stimulated and that thereby the lower impulses were confined within certain bounds, is connected with the fact that, at the same time at which earth and moon separated, the former came into the sphere of influence of other heavenly bodies. This extremely significant co-operation of the earth with other heavenly bodies, its meeting with foreign planets, in the time which theosophical literature calls the Lemurian, will be related in a further chapter of the “Akasha Chronicle.”

[ 26 ] The same course of development will be described once more, but from a different point of view. This is done for a quite definite reason. One can never look at the truths about the higher worlds from too many aspects. One should realize that from any one aspect it is possible to give only the poorest sketch. And when one looks at the same thing from the most diverse aspects, the impressions one receives in this way only gradually complement each each other to form an ever more animated picture. Only such pictures, not dry, schematic concepts, can help the man who wants to penetrate into the higher worlds. The more animated and colorful the pictures, the more can one hope to approach the higher reality.

It is obvious that it is just the pictures from the higher worlds which arouse mistrust in many today. A person is quite content to be given conceptual schemes and classifications—with as many names as possible—of Devachan, of the development of the planets, and so forth; but he becomes more difficult when somebody presumes to describe the supersensible worlds as a traveller describes the landscapes of South America. Yet one should realize that it is only through fresh, animated pictures that one is given something useful, not through dead schemes and names.

[ 1 ] In this description, we shall take man as our point of departure. As he lives on the earth, man at present consists of the physical body, the ether or life body, the astral body and the “I.” This fourfold human nature has in itself the dispositions for a higher development. The “I” by its own initiative transforms the “lower” bodies, and thereby incorporates into them higher parts of human nature. The ennobling and purifying of the astral body by the “I” causes the development of the “spirit self” (Manas), the transformation of the ether or life body creates the life spirit (Buddhi), and the transformation of the physical body creates the true “spirit man” (Atma). The transformation of the astral body is in full progress in the present period of the development of the earth; the conscious transformation of the ether body and of the physical body belongs to later times; at present it has begun only among the initiates—those trained in the science of the spirit and their pupils.

This threefold transformation of man is a conscious one; it was preceded by one more or less unconscious during the previous development of the earth. It is in this unconscious transformation of astral body, ether body, and physical body that one must seek the origin of the sentient soul, of the intellectual soul, and of the consciousness soul.

[ 2 ] One must now make clear to oneself which one of the three bodies of man (the physical, the ether, and the astral body) is in its way most perfect. One can easily be tempted to consider the physical body as the lowest and therefore as the least perfect. However, in this, one would be in error. It is true that the astral body and the ether body will attain a high degree of perfection in the future, but at present the physical body is more perfect in its way than are they in theirs. Only because man has this physical body in common with the lowest natural realm on earth, the mineral realm, is it possible for the error we have mentioned to arise. For man has the ether body in common with the higher plant realm, and the astral body with the animal realm.

Now it is true that the physical body of man is composed of the same substances and forces which exist in the wider mineral realm, but the manner in which these substances and forces interact in the human body is the expression of wisdom and perfection in the structure. One will soon convince himself of the truth of this statement if he undertakes to study this structure not merely with the dry intellect but with his whole feeling soul. One can take any part of the human physical body as the subject for this contemplation, for instance the highest part of the upper thigh bone. This is not an amorphous massing of substance, but rather is joined together in the most artful manner, out of diminutive beams which run in different directions. No modern engineering skill could fit a bridge or something similar together with such wisdom. Today such things are still beyond the reach of the most perfect human wisdom. The bone is constructed in this wise fashion so that, through the arrangement of the small beams, the necessary carrying capacity for the support of the human torso can be attained with the least amount of substance. The least amount of matter is used in order to achieve the greatest possible effect in terms of force. In face of such a “masterwork of natural architecture,” one can only become lost in admiration. No less can one admire the miraculous structure of the human brain or heart, or of the totality of the human physical body. One should compare with it the degree of perfection which for example the astral body has attained at the present stage of development of mankind. The astral body is a carrier of pleasure and distaste, of the passions, impulses and desires and so forth. But what attacks this astral body perpetrates against the wise arrangement of the physical body! A large part of the stimulants which man consumes are poisons for the heart. From this it can be seen that the activity which produces the physical structure of the heart proceeds in a wiser manner than the activity of the astral body, which even runs counter to this wisdom. It is true that in future the astral body will advance to higher wisdom; at present, however, it is not as perfect in its way as is the physical body. Something similar could be shown to be true for the ether body, and also for the “I,” that being which, from moment to moment, must struggle gropingly toward wisdom through error and illusion.

[ 3 ] If one compares the levels of perfection of the parts of the human being, one will easily discover that at present the physical body is in its way the most perfect, that the ether body is less perfect, the astral body still less, and that in its way the least perfect part of man at present is the “I.” This is due to the fact that in the course of the planetary development of the human dwelling-place the physical body of man has been worked on the longest. What man today carries as his physical body has lived through all the developmental stages of Saturn, Sun, Moon, and earth, up to the present stage of the latter. All the forces of these planetary bodies have successively worked on this body, so that gradually it has been able to attain its present degree of perfection. It is thus the oldest part of the present-day human entity.

The ether body, as it now appears in man, did not exist at all during the Saturn period. It was only added during the Sun development. Hence the forces of four planetary bodies have not worked on it as on the physical body, but only those of three, namely, of Sun, Moon, and earth. Therefore only in a future period of development can it become as perfect in its way as is the physical body at present. The astral body joined the physical body and the ether body only during the Moon period, and the “I” did so only during the earth period.

[ 4 ] One must represent to oneself that the physical human body attained a certain stage of its development on Saturn, and that this development was carried forward on the Sun in such a way that from that time on the physical body could become the carrier of an ether body. On Saturn this physical body had attained a point where it was an extremely complex mechanism, which however had nothing in it of life. The complicatedness of its structure finally caused it to disintegrate. For this complicatedness had reached such a degree that this physical body could no longer maintain itself by means of the merely mineral forces which were acting in it. It was through this collapse of the human bodies that the decline of Saturn was brought about.

Of the present natural realms, namely the mineral realm, the plant realm, the animal realm, and the human realm, Saturn had only the last-named. What one knows today as animals, plants, and minerals did not yet exist on Saturn. Of the present four natural realms, there existed on this heavenly body only man in his physical body, and this physical body was in fact a kind of complicated mineral. The other realms came into existence because not all beings could attain full development on the successive heavenly bodies. Thus only a part of the human bodies developed on Saturn attained the full Saturn goal. Those human bodies which did attain this goal were awakened, so to speak, to a new existence in their old form during the Sun period, and this form was permeated with the ether body. They thereby developed to a higher level of perfection. They became a kind of plant men. That portion of the human bodies however which had not been able to attain the full goal of development on Saturn had to continue during the Sun period what they had previously not completed, but under considerably more unfavorable conditions than those which existed for this development on Saturn. They therefore fell behind the portion which had attained the full goal on Saturn. Thus on the Sun another natural realm came into being in addition to the human realm.

[ 5 ] It would be erroneous to believe that all the organs in the present-day human body already began to be developed on Saturn. This is not the case. Rather it is particularly the sensory organs in the human body which have their origin in this ancient time. It is the first rudiments of eyes, ears and so forth which have such an early origin, rudiments which formed on Saturn in somewhat the same way that “lifeless crystals” now form on earth; the corresponding organs then attained their present form by again and again transforming themselves in the direction of greater perfection in each of the succeeding planetary periods. On Saturn they were physical instruments, and nothing else. On the Sun they were transformed, because an ether or life body permeated them. They were thereby brought into the life process. They became animated physical instruments. To them were added those parts of the human physical body which cannot develop at all except under the influence of an ether body: the organs of growth, of nourishment, and of reproduction. Of course the first rudiments of these organs, as they developed on the Sun, again do not resemble in perfection the form which they have at present.

The highest organs which the human body at that time acquired through the interaction of physical body and ether body were those which at present have developed into the glands. The physical human body on the Sun is thus a system of glands, on which sensory organs of a corresponding level of development are impressed.

The development continued on the Moon. To the physical body and the ether body is added the astral body. Thereby the first rudiment of a nervous system is integrated into the glandular sensory body. One can see that the physical human body becomes more and more complicated in the successive planetary development periods. On the Moon it is composed of nerves, glands, and senses. The senses have behind them a two-fold process of transformation and perfection, while the nerves are at their first stage. If one looks at the Moon man as a whole, he consists of three parts: a physical body, an ether body, and an astral body. The physical body is tripartite; its partition is the result of the work of the Saturn, Sun, and Moon forces. The ether body is only bipartite. It has in itself only the effect of the work of Sun and Moon, and the astral body is still unipartite. Only the Moon forces have worked on it.

Through the absorption of the astral body on the Moon, man has become capable of a life of sensation, of a certain inwardness. Within his astral body he can form images of what takes place in his environment. These images in a certain respect are to be compared with the dream images of present-day human consciousness, but they are more vivid and colorful, and, most important, they relate to events in the outside world, while present-day dream images are mere echoes of daily life or are otherwise unclear mirrorings of inner or outer events. The images of the Moon consciousness corresponded completely to whatever they were related to externally. Assume for instance that a Moon man as he has just been characterized, consisting of physical body, ether body, and astral body, had approached another Moon being. It is true that he could not have perceived the latter as a spatial object, for this has become possible only in the earth consciousness of man; but within his astral body would have arisen an image which in its color and shape would have quite exactly expressed whether the other being was well or ill disposed toward this Moon man, whether it would be useful or dangerous to him. As a result, the Moon man could regulate his behavior entirely in accordance with the images which arose in his image consciousness, These images were a complete means of orientation for him. The physical instrument which the astral body needed in order to enter into relation with the lower natural realms was the nervous system, integrated into the physical body.

[ 6 ] In order that the transformation of man described here could occur during the Moon period, the assistance of a great universal event was needed. The integration of the astral body and the related development of a nervous system in the physical body was only made possible by the fact that what had previously been one body, the Sun, split into two—into Sun and Moon. The former advanced to the state of a fixed star, the latter remained a planet—which the Sun also had been—and began to circle around the Sun, from which it had split off. Through this a significant transformation took place in everything which lived on Sun and Moon. Here for the moment we shall follow this process of transformation only insofar as it concerns the life of the Moon. Man, consisting of physical body and astral body, had remained united with the Moon when it split off from the Sun. He thereby entered into entirely new conditions of existence. For the Moon took with it only a part of the forces contained in the Sun, and this part now acted on man from his own heavenly body; the Sun had retained the other part of the forces within itself. This latter part is now sent from the outside to the Moon and hence also to its inhabitant, man. If the previous relationship had remained in existence, if all the Sun forces had continued to reach man from his own scene of activity, that inner life which shows itself in the arising of the images of the astral body could not have developed. The Sun force continued its activity on the physical body and ether body from the outside; it had already acted on both of these previously. But it liberated a portion of these two bodies for influences which emanated from the Moon, the heavenly body newly created by a splitting-off. Thus, on the Moon man was under a two-fold influence, that of the Sun and that of the Moon. It is to be ascribed to the influence of the Moon that out of the physical and the ether body there developed those parts which permitted the imprinting of the astral body. An astral body can only create images when the Sun forces reach it from outside rather than from its own planet. The Moon influences transformed the sensory rudiments and the glandular organs in such a way that a nervous system could be integrated into them; and the sun influences brought it about that the images for which this nervous system was the instrument corresponded to the external Moon events in the manner described above.

[ 7 ] The development could only progress to a certain point in this manner. Had this point been over-stepped, the Moon man would have become hardened in his inner life of images, and thereby he would have lost all connection with the Sun. When the time had come, the Sun again absorbed the Moon, so that again for some time both were one body. The union lasted until man was far enough advanced so that his hardening, which would have had to take place on the Moon, could be prevented by a new stage of development. When this had occurred a new separation took place, but this time the Moon took Sun forces along with itself which previously it had not received. Through this it came about that another separation took place after some time. What had last split off from the Sun was a heavenly body which contained all the forces and beings at present living on earth and moon. Thus the earth still contained within itself the moon which now circles around it. If the latter had remained within it, it could never have become the scene of any human development, including the present one. The forces of the present moon first had to be cast off, and man had to remain on the thus purified earthly scene and continue his development there. In this way three heavenly bodies developed out of the old Sun. The forces of two of these heavenly bodies, the new sun and the new moon, are sent to the earth and hence to its inhabitant from the outside.

Through this progress in the development of the heavenly bodies it became possible that into the tripartite human nature, as it still had been on the Moon, the fourth part, the “I,” integrated itself. This integration was connected with a perfecting of the physical body, the ether body, and the astral body. The perfecting of the physical body consisted in that the system of the heart was incorporated in it as the preparer of warm blood. Of course, now the sensory system, the glandular system, and the nervous system had to be transformed in such a way that in the human organism they would be compatible with the newly added system of the warm blood. The sensory organs were so transformed that out of the mere image consciousness of the old Moon the object consciousness could develop, which makes possible the perception of external objects, and which man at present possesses from the time he awakes in the morning until he falls asleep in the evening. On the old Moon the senses were not yet open to the outside; the images of consciousness arose from within, and just this opening of the senses to the external is the achievement of the earth development.

[ 8 ] It has been stated above that not all of the human bodies formed on Saturn attained the goal which was set for them there, and that on the Sun, alongside the human realm in its form of that time, a second natural realm developed. One must realize that at each of the subsequent stages of development, on Sun, Moon, and earth, there were always beings which fell short of their goals and that through this the lower natural realms came into existence. The animal realm, which is closest to man, had already fallen behind on Saturn, but partially made up the development under unfavorable conditions on Sun and Moon, so that while on the earth it was not as far advanced as man, in part it still had the capacity to receive warm blood as he did. For warm blood existed in none of the natural realms before the period of earth. The present-day cold-blooded (or variably warm) animals and certain plants came into existence because certain beings of the lower Sun realm again fell short of the stage which the other beings of this realm attained. The present-day mineral realm came into existence last, in fact only during the earth period.

[ 9 ] The fourfold man of earth receives from sun and moon the influences of those forces which have remained connected with these heavenly bodies. From the sun those forces reach him which further progress, growth, and becoming; from the moon come the hardening, forming forces. If man stood only under the influence of the sun he would dissolve in an immeasurably rapid process of growth It is for this reason that formerly, after an appropriate time, he had to leave the Sun and to receive a retarding of his over-rapid progress on the split-off old Moon. But if then he had remained permanently connected with the latter, this retarding of his growth would have hardened him in a rigid form. Therefore he advanced to the development of earth, within which the two influences counterbalance each other in an appropriate way. At the same time the point is reached where something higher—the soul—is integrated as an inner entity within the quadripartite human being.

[ 10 ] In its form, in its activities, movements and so forth, the physical body is the expression and the effect of what takes place in the other parts, in the ether body, the astral body, and the “I.” In the descriptions from the “Akasha Chronicle” which we have given up to this point, it has become apparent how, in the course of development, these other parts of the human entity gradually intervened in the formation of the physical body. During the Saturn development none of these other parts was as yet associated with the physical human body. But the first beginning of its development was made in that time However, one must not think that the forces which later acted on the physical body from the ether body, the astral body, and the “I” did not already act on it during the Saturn period. They were already acting at that time, but in a certain sense from the outside, not from within. The other parts had not yet been formed, had not yet been united with the physical human body as individual entities; but the forces which were later united in them acted as it were from the environment—the atmosphere—of Saturn and formed the first beginning of this body. This beginning was then transformed on the Sun because a part of those forces now formed the separate human ether body, and now acted on the physical body no longer merely from the outside, but from the inside. The same thing occurred on the Moon with respect to the astral body. On the earth the physical body was transformed for the fourth time by becoming the dwelling place of the “I,” which now works within it.

[ 11 ] One can see that, to the eye of the scientist of the spirit, the physical body is not something fixed, something permanent in its form and manner of acting. It is undergoing a constant process of transformation. And such a transformation is also taking place in the current earth period of the body's development. One can only understand human life if one is in a position to form a conception of this transformation.

[ 12 ] A consideration of the human organs from the point of view of the science of the spirit shows that these are at very different stages of development. There are organs in the human body which, in their present form, are in a descending, others which are in an ascending development. In future, the former will lose their importance for man more and more. The time of the flowering of their functions is behind them; they will become atrophied and finally disappear from the human body.

Other organs are in an ascending development; they contain much which now is only present in a germinal state, as it were: in future they will develop into more perfect forms with a higher function. Among the former organs belong, for instance, those which serve for reproduction, for the bringing into existence of like beings. In future their function will pass to other organs and they themselves will sink into insignificance. There will come a time when they will be present on the human body in an atrophied condition, and one will then have to regard them only as evidences of the preceding development of man.

[ 13 ] Other organs, as for instance the heart and neighboring formations, are at the beginning of their development in a certain respect. What now lies in them in a germinal state will reach its full flower only in the future. For in the conception of the science of the spirit, the heart and its relation to the so-called circulation of the blood are seen as something quite different from what contemporary physiology, which in this respect is completely dependent on mechanistic-materialistic concepts, sees in them. In so doing, this science of the spirit succeeds in casting light on facts which are well-known to contemporary science, but for which with the means at its disposal, the latter cannot give anything like a satisfactory explanation. Anatomy shows that in their structure the muscles of the human body are of two kinds. There are those whose smallest parts are smooth bands, and those whose smallest parts show a regular transverse striation. Now the smooth muscles in general are those which in their movements are independent of human volition. For instance, the smooth muscles of the intestine push the food pulp along in regular movements, upon which the human volition has no influence. Those muscles which are found in the iris of the eye are also smooth. These muscles bring about the movements through which the pupil of the eye is enlarged when the latter is exposed to a small amount of light, and contracted when much light flows into the eye. These movements too are independent of human volition. On the other hand, those muscles are striated which mediate movements under the influence of human volition, for example, the muscles by which the arms and legs are moved. The heart, which after all is also a muscle, constitutes an exception to this general condition. In the present period of human development, the heart is not subject to volition in its movements, yet it is a “transversely striated” muscle. The science of the spirit indicates the reason for this. The heart will not always remain as it is now. In the future it will have a quite different form and a changed function. It is on the way to becoming a voluntary muscle. In the future it will execute movements which will be the effects of the inner soul impulses of man. It already shows what significance it will have in the future, when the movements of the heart will be as much an expression of the human will as the lifting of the hand or the advancing of the foot are today.

This conception of the heart is connected with a comprehensive insight of the science of the spirit into the relation of the heart to the so-called circulation of the blood. The mechanical-materialistic doctrine of life sees in the heart a kind of pumping mechanism which drives the blood through the body in a regular manner. Here the heart is the cause of the movement of the blood. The insight of the science of the spirit shows something quite different. For this insight, the pulsing of the blood, its whole inner mobility, are the expression and the effect of the processes of the soul. The soul is the cause of the behavior of the blood. Turning pale through feelings of fear, blushing under the influence of sensations of shame, are coarse effects of processes of the soul in the blood. But everything which takes place in the blood is only the expression of what takes place in the life of the soul. However, the connection between the pulsation of the blood and the impulses of the soul is a deeply mysterious one. The movements of the heart are not the cause, but the consequence of the pulsation of the blood.

In the future, through voluntary movements, the heart will carry what takes place in the human soul into the external world.

[ 14 ] Other organs which are in a similarly ascending development are the organs of respiration in their function as instruments of speech. At present by their means man can transform his thoughts into air waves. He thereby impresses upon the external world what he experiences within himself.

He transforms his inner experiences into air waves. This wave motion of the air is a rendering of what takes place within him. In the future he will in this way give external form to more and more of his inner being. The final result in this direction will be that through his speech organs which have arrived at the height of their perfection, he will produce his own kind. Thus the speech organs at present contain within themselves the future organs of reproduction in a germinal state. The fact that mutation (change of voice) occurs in the male individual at the time of puberty is a consequence of the mysterious connection between the instruments of speech and reproduction.

[ 15 ] The entire human physical body can be considered in this way from the point of view of the science of the Spirit. It was only intended to give a few examples here. In the science of the spirit, both an anatomy and a physiology exist. The anatomy and physiology of the present will have to let themselves be fertilized by the anatomy and physiology of the science of the spirit in a not very distant future, and will even transform themselves completely into the latter.

[ 16 ] In this area it becomes especially apparent that results such as those given above must not be built on mere inferences, on speculations such as conclusions by analogy, but must only proceed from the true research of the science of the spirit. This must necessarily be emphasized, for it happens only too easily that once they have gained some insights, zealous adherents of the science of the spirit continue to spin their ideas in empty air. It is no miracle when only phantasms are produced in this way, and, in fact, they do abound in these areas of research.

One could, for instance, proceed to draw the following conclusion from the description given above: Because the human organs of reproduction in their present form will in the future be the first to lose their importance, they therefore were the first to receive it in the past, hence they are in a sense the oldest organs of the human body. Just the contrast of this is true. They were the last to receive their present form and will be the first to lose it again.

The following presents itself to spiritual scientific research. On the Sun, the physical human body had in a certain respect moved up to the level of plant existence. At that time it was permeated only by an ether body. On the Moon it took on the character of the animal body, because it was permeated by the astral body. But not all organs participated in this transformation into the animal character. A number of parts remained on the plant level. On the earth, after the integration of the “I,” when the human body elevated itself to its present form, a number of parts still bore a decided plant character. But one must not imagine that these organs looked exactly like our present-day plants. The organs of reproduction belong among these organs. They still exhibited a plant character at the beginning of the earth development. This was known to the wisdom of the old Mysteries. The older art which has retained so much of the traditions of the Mysteries, represents hermaphrodites with plant-leaf like organs of reproduction. These are precursors of man which still had the old kind of reproductive organs (which were double-sexed). For example, this can be seen clearly in a hermaphrodite figure in the Capitoline Collection in Rome. When one looks into these matters one will also understand for instance the true reason for the presence of the fig leaf on Eve. One will accept true explanations for many old representations, while contemporary interpretations are, after all, only the result of a thinking which is not carried to its conclusion. We shall only remark in passing that the hermaphrodite figure mentioned above shows still other plant appendages. When it was made, the tradition still existed that in a very remote past certain human organs changed from a plant to an animal character.

[ 18 ] All these changes of the human body are only the expression of the forces of transformation which lie in the ether body, the astral body, and the “I.” The transformations of the physical human body accompany the acts of the higher parts of man. One can therefore understand the structure and the activity of this human body only if one absorbs oneself in the “Akasha Chronicle,” which shows how the higher changes of the more spiritual and mental parts of man take place. Everything physical and material finds its explanation through the spiritual. Light is shed even on the future of the physical if one studies the spiritual.

[ 1 ] If we are to acquire new capacities through repeated incarnations in the successive races, if in addition nothing of what the soul has acquired through experience is again to be lost from its storehouse—how is it to be explained that in mankind of today absolutely nothing remains of the capacities of the will, of the imagination, of the mastery of natural forces which were so highly developed in those periods?

[ 2 ] It is a fact that of the capacities which the soul has acquired in its transition through a stage of development, nothing is lost. But when a new capacity is acquired, the one previously gained assumes a different form. It then no longer manifests itself in its own character, but as a basis for the new capacity. Among the Atlanteans for instance, it was the faculty of memory which was acquired. Contemporary man indeed can form only a very weak conception of what the memory of an Atlantean could accomplish. But all that appears as innate concepts in our fifth root race, in Atlantis was only acquired through the memory. The concepts of space, time, number, etc. would present difficulties of a quite different order if contemporary man were obliged to be the first to acquire them. For the faculty which this contemporary man is to acquire is the combinatory understanding. Logic did not exist among the Atlanteans. But each previously acquired power of the soul must withdraw, in its own form, become submerged beneath the threshold of consciousness if a new one is to be acquired. For example, if the beaver were suddenly to become a thinking being, it would have to change its capacity for intuitively erecting its artful constructions into something else.

The Atlanteans also had for example, the capacity to control the life force in a certain way. They constructed their wonderful machines through this force. But on the other hand, they had nothing of the gift for story-telling which the peoples of the fifth root race possess. There are as yet no myths and fairy tales among them. The life-mastering power of the Atlanteans first appeared among the members of our race under the mask of mythology. In this form it could become the basis for the intellectual activity of our race. The great inventors among us are incarnations of “seers” of the Atlanteans. In their inspirations of genius is manifested what has as its basis something else, something that was like life-producing power in them during their Atlantean incarnation. Our logic, knowledge of nature, technology and so forth, grow from a foundation which was laid in Atlantis. If, for instance, an engineer could transform his combining faculty backward, something would result which was in the power of the Atlantean. All of Roman jurisprudence was the transformed will power of a former time. In this the will as such remained in the background, and instead of itself assuming forms, it transformed itself into the forms of thought which are manifested in legal concepts. The aesthetic sense of the Greeks is built up on the basis of directly acting forces which among the Atlanteans were manifested in a magnificent breeding of plant and animal forms. In the imagination of Phidias lived something which the Atlantean used directly for the transformation of actual living beings.

[ 3 ] What is the relation of the science of the spirit, of theosophy, to the so-called secret sciences?

[ 4 ] Secret sciences have always existed. They were cultivated in the so-called mystery schools. Only the one who underwent certain tests could learn something of them. He was always told only as much as was appropriate for his intellectual, spiritual, and moral faculties. This had to be so, for when properly used, the higher insights are the key to a power which must lead to misuse in the hands of the unprepared. Some of the elementary teachings of mystery science have been popularized by the science of the spirit. The reason for this lies in the conditions prevailing in our time. With respect to the development of the understanding, mankind today, in its more advanced members, has progressed to the point where sooner or later it would of itself attain certain conceptions which were previously a part of secret knowledge. But it would acquire these conceptions in an atrophied, caricatured, and harmful form. Therefore some of those who are initiated into secret knowledge have decided to communicate a part of it to the public. It will thus become possible to measure human advances which take place in the course of cultural development, with the measuring rod of true wisdom. Our knowledge of nature, for example, does lead to ideas about the causes of things. But without a deepening through mystery science these ideas can only be distortions. Our technology is approaching stages of development which can only redound to the good of mankind if the souls of men have been deepened in the sense of the spiritual scientific conception of life. As long as the peoples had nothing of modern knowledge of nature and modern technology, the form was salutary in which the highest teachings were communicated in religious images, in a manner which appealed merely to the emotional. Today mankind needs the same truths in a rational form. The world outlook of the science of the spirit is not an arbitrary development, but results from an insight into the historical fact just mentioned.

However, even today certain parts of secret knowledge can only be communicated to those who undergo the tests of initiation. Only those will be able to make use of the published part who do not limit themselves to an external noting of it, but who really assimilate these things internally and make them the content and the guiding principle of their lives. It is not a matter of mastering the teachings of the science of the spirit with the understanding, but of permeating feelings, emotions, the whole life with them. Only through such a permeating does one learn something of their truth. Otherwise they remain something which “one can believe or not believe.” When correctly understood, the truths of the science of the spirit will give man a true foundation for his life, will let him recognize his value, his dignity, and his essence, and will give him the highest zest for living. For these truths enlighten him about his connection with the world around him; they show him his highest goals, his true destiny. They do this in a way which corresponds to the demands of the present, so that he need not remain caught in the contradiction between belief and knowledge. One can be a modern scientist and a scientist of the spirit at the same time. But, however, one must be one and the other in a true sense.

[ 1 ] It is certainly true that much in the intellectual life of the present makes it difficult for one who is seeking the truth to accept spiritual scientific (theosophical) insights. And what has been said in the essays on the Lebensfragen der theosophischen Bewegung (Vital Questions of the (Theosophical Movement) can be taken as an indication of the reasons which exist especially for the conscientious seeker of truth in this respect. Many statements of the scientist of the spirit must appear entirely fantastic to him who tests them against the certain conclusions which he feels obliged to draw from what he has encountered as the facts of the research of natural science. To this is added the fact that this research can point to the enormous blessings it has bestowed and continues to bestow on human progress. What an overwhelming effect is produced when a personality who wants to see a view of the world built exclusively on the results of this research, can utter the proud words: “For there lies an abyss between these two extreme conceptions of life: one for this world alone, the other for heaven. But up to the present day, traces of a paradise, of a life of the deceased, of a personal God, have nowhere been found by human science, by that inexorable science which probes into and dissects everything, which does not shrink back before any mystery, which explores heaven beyond the stars of the nebula, analyzes the infinitely small atoms of living cells as well as of chemical bodies, decomposes the substance of the sun, liquefies the air, which will soon telegraph by wireless transmission from one end of the earth to the other, and already today sees through opaque bodies, which introduces navigation under the water and in the air, and opens new horizons to us through radium and other discoveries; this science which, after having shown the true relationship of all living beings among themselves and their gradual changes in form, today draws the organ of the human soul, the brain, into the sphere of its penetrating research.” (Prof. August Forel, Leben und Tod (Life and Death) Munich, 1908, page 3). The certainty with which one thinks it possible to build on such a basis betrays itself in the words which Forel joins to the remarks quoted above: “In proceeding from a monistic conception of life, which alone takes all scientific facts into account, we leave the supernatural aside and turn to the book of nature.” Thus, the serious seeker after truth is confronted by two things which put considerable obstacles in the way of any inkling he may have of the truth of the communications of the science of the spirit. If a feeling for such communications lives in him, even if he also senses their inner well-founded-ness by means of a more delicate logic, he can be driven toward the suppression of such impulses when he has to tell himself two things. First of all, the authorities who know the cogency of positive facts consider that everything “supersensible” springs only from day-dreams and unscientific superstition. In the second place, by devoting myself to these transcendental matters, I run the risk of becoming an impractical person of no use in life. For everything which is accomplished in practical life must be firmly rooted in the “ground of reality.”

[ 2 ] Not all of those who find themselves in such a dilemma will find it easy to work their way through to a realization of how matters really stand with respect to the two points we have cited. If they could do it, with respect to the first point they would, for instance, see the following: The results of the science of the spirit are nowhere in conflict with the factual research of natural science. Everywhere that one looks at the relation of the two in an unprejudiced manner, there something quite different becomes apparent for our time. It turns out that this factual research is steering toward a goal which in a by no means distant future, will bring it into full harmony with what spiritual research ascertains in certain areas from its supersensible sources. From hundreds of cases which could be adduced as proof for this assertion, we shall cite a characteristic one here.

[ 3 ] In my lectures on the development of the earth and of mankind, it has been pointed out that the ancestors of the present-day civilized peoples lived in a land-area which at one time was situated in that part of the surface of the earth which today is occupied by a large portion of the Atlantic Ocean. In the essays, From the Akasha Chronicle, it is rather the soul-spiritual qualities of these Atlantean ancestors which have been indicated. In oral presentations also has often been described how the earth surface looked in the old Atlantean land. It was said that at that time the air was saturated with water mist vapors. Man lived in the water mist, which in certain regions never lifted to the point where the air was completely clear. Sun and moon could not be seen as they are today, but were surrounded by colored coronas. A distribution of rain and sunshine, such as occurs at present, did not exist at that time. One can clairvoyantly explore this old land; the phenomenon of the rainbow did not exist at that time. It only appeared in the post-Atlantean period. Our ancestors lived in a country of mist. These facts have been ascertained by purely supersensible observation, and it must even be said that the spiritual researcher does best to renounce all deductions based on his knowledge of natural science, for through such deductions his unprejudiced inner sense of spiritual research is easily misled. With such observations one should now compare certain ideas toward which some natural scientists feel themselves impelled at present. Today there are scientists who find themselves forced by facts to assume that at a certain period of its development the earth was enveloped in a cloud mass. They point out that at present also, clouded skies exceed the unclouded, so that life is still to a large extent under the influence of sunlight which is weakened by the formation of clouds, hence one cannot say that life could not have developed under the cloud cover of that Atlantean time. They further point out that those organisms which can be considered among the oldest of the plant world are of a kind which also develop without direct sunlight. Thus, among the forms of this older plant world those desert-type plants which need direct sunlight and dry air, are not present. And also with respect to the animal world, a scientist, Hilgard, has pointed out that the giant eyes of extinct animals, for instance, of the Ichthyosaurus, indicate that a dim illumination must have prevailed on the earth in their time. I do not mean to regard such views as not needing correction. They interest the spiritual researcher less through what they state than through the direction into which factual research finds itself forced. Even the periodical Kosmos, which has a more or less Haeckelian point of view, some time ago published an essay worthy of consideration which, because of certain facts of the plant and animal world, indicated the possibility of a former Atlantean Continent.

If one brought together a greater number of such matters one could easily show how true natural science is moving in a direction which in the future will cause it to join the stream which at present already carries the waters of the springs of spiritual research. It cannot be emphasized too strongly that spiritual research is nowhere in contradiction with the facts of natural science. Where its adversaries see such a contradiction, this does not relate to facts, but to the opinions which these adversaries have formed, and which they believe necessarily result from the facts. But in truth there is not the slightest connection between the opinion of Forel quoted above, for instance, and the facts of the stars of the nebulas, the nature of the cells, the liquefaction of the air, and so forth. This opinion represents nothing but a belief which many have formed out of a need for believing, which clings to the sensory-real, and which they place beside the facts. This belief is very dazzling for present-day man. It entices him to an inner intolerance of a quite special kind. Its adherents are blinded to the point where they consider their own opinion to be the only “scientific” one, and ascribe the views of others merely to prejudice and superstition. Thus it is really strange when one can read the following sentences in a newly-published book on the phenomena of the soul life [Hermann Ebbinghaus, Abriss der Psychologie (Outline of Psychology) ]: “As a help against the impenetrable darkness of the future and the insuperable might of inimical powers, the soul creates religion for itself. As in other experiences involving ignorance or incapacity, under the pressure of uncertainty and the terror of great dangers, ideas as to how help can be found here, are quite naturally forced upon man in the same way in which one thinks of water when in danger from fire, of the helpful comrade in the peril of combat.” “In the lower stages of civilization, where man still feels himself to be quite impotent and to be surrounded by sinister dangers at every step, the feeling of fear, and correspondingly, the belief in evil spirits and demons naturally entirely prevail. In higher stages on the other hand, where a more mature insight into the interconnection of things and a greater power over them produce a certain self-confidence and stronger hopes, a feeling of confidence in invisible powers comes to the fore and with it the belief in good and benevolent spirits. But on the whole, both fear and love, side by side, remain permanently characteristic of the feeling of man toward his gods, except that their relation to one another changes according to the circumstances.”—“These are the roots of religion . . . fear and need are its mothers, and although it is principally perpetuated by authority once it has come into existence, still it would have died out long since if it were not constantly being reborn out of these two.”

Everything in these assertions has been shifted and thrown into disorder, and this disorder is illuminated from the wrong points of view. Furthermore, he who maintains this opinion is firm in his conviction that his opinion must be a generally binding truth. First of all, the content of religious conceptions is confused with the nature of religious feelings. The content of religious conceptions is taken from the region of the supersensible worlds. The religious feeling, for example, fear and love of the supersensible entities, is made the creator of this content without further ado, and it is assumed without hesitation that nothing real corresponds to the religious conceptions. It is not even considered remotely possible that there could be a true experience of supersensible worlds, and that the feelings of fear and love then cling to the reality which is given by this experience, just as no one thinks of water when in danger from fire, of the helpful comrade in the peril of combat, if he has not known water and comrade previously. In this view, the science of the spirit is declared to be day-dreaming because one makes religious feeling the creator of entities which one simply regards as non-existent. This way of thinking totally lacks the consciousness that it is possible to experience the content of the supersensible world, just as it is possible for the external senses to experience the ordinary world of the senses.

The odd thing that often happens with such views is that they resort to the kind of deduction to support their belief which they represent as improper in their adversaries. For example, in the above-mentioned work of Forel the sentence appears, “Do we not live in a way a hundred times truer, warmer, and more interestingly when we base ourselves on the ego, and find ourselves again in the souls of our descendants, rather than in the cold and nebulous fata morgana of a hypothetical heaven among the equally hypothetical songs and trumpet soundings of supposed angels and archangels, which we cannot imagine, and which therefore mean nothing to us.” But what has that which “one” finds “warmer,” “more interesting,” to do with the truth? If it is true that one should not deduce a spiritual life from fear and hope, is it then right to deny this spiritual life because one finds it to be “cold” and “uninteresting”? With respect to those personalities who claim to stand on the “firm ground of scientific facts,” the spiritual researcher is in the following position. He says to them, Nothing of what you produce in the way of such facts from geology, paleontology, biology, physiology, and so forth is denied by me. It is true that many of your assertions are in need of correction through other facts. But such a correction will be brought about by natural science itself. Apart from that, I say “yes” to what you advance. It does not enter my mind to fight you when you advance facts. But your facts are only a part of reality. The other part are the spiritual facts, through which the occurrence of the sensory ones first becomes understandable. These facts are not hypotheses, not something which “one” cannot imagine, but something lived and experienced by spiritual research. What you advance beyond the facts you have observed is, without your realizing it, nothing other than the opinion that those spiritual facts cannot exist. As a matter of fact, you advance nothing as the proof of your assertion except that such spiritual facts are unknown to you. From this you deduce that they do not exist and that those who claim to know something of them are dreamers and visionaries. The spiritual researcher does not take even the smallest part of your world from you; he only adds his own to it. But you are not satisfied that he should act in this way; you say—although not always clearly—“‘One’ must not speak of anything except of that of which we speak; we demand not only that that be granted to us of which we know something, but we require that all that of which we know nothing be declared idle phantasms.” The person who wants to have anything to do with such “logic” cannot be helped for the time being. With this logic he may understand the sentence: “Our I has formerly lived directly in our human ancestors, and it will continue to live in our direct or indirect descendants.” (Forel, Leben und Tod (Life and Death), page 21.) Only he should not add, “Science proves it,” as is done in this work. For in this case science “proves” nothing, but a belief which is chained to the world of the senses sets up the dogma: That of which I can imagine nothing must be considered as delusion; and he who sins against my assertion offends against true science.

[ 4 ] The one who knows the development of the human soul finds it quite understandable that men's minds are dazzled for the moment by the enormous progress of natural science and that today they cannot find their way among the forms in which great truths are traditionally transmitted. The science of the spirit gives such forms back to mankind. It shows for example how the Days of Creation of the Bible represent things which are unveiled to the clairvoyant eye.¹ A mind chained to the world of the senses finds only that the Days of Creation contradict the results of geology and so forth. In understanding the deep truths of these Days of Creation, the science of the spirit is equally far removed from making them evaporate as a mere “poetry of myths,” and from employing any kind of allegorical or symbolical methods of explanation. How it proceeds is indeed quite unknown to those who still ramble on about the contradiction between these Days of Creation and science. Further, it must not be thought that spiritual research finds its knowledge in the Bible. It has its own methods, finds truths independently of all documents and then recognizes them in the latter. This way is necessary for many present-day seekers after truth. For they demand a spiritual research which bears within itself the same character as natural science. And only where the nature of this science of the spirit is not recognized does one become perplexed when it is a matter of protecting the facts of the supersensible world from opinions which appear to be founded on natural science. Such a state of mind was even anticipated by a man of warm soul, who however could not find the supersensible content of the science of the spirit. Almost eighty years ago this personality, Schleiermacher, wrote to the much younger Lücke: “When you consider the present state of natural science, how more and more it assumes the form of an encompassing account of the universe, what do you then feel the future will bring, I shall not even say for our theology, but for our evangelical Christianity? . . . I feel that we shall have to learn to do without much of what many are still accustomed to consider as being inseparably connected with the nature of Christianity. I shall not even speak of the Six Days' Work, but the concept of creation, as it is usually interpreted . . . How long will it be able to stand against the power of a world-outlook formed on the basis of scientific reasonings which nobody can ignore? . . . What is to happen, my dear friend? I shall not see this time, and can quietly lie down to sleep; but you, my friend, and your contemporaries, what do you intend to do?” (Theologische Studien und Kritiken von Ullmann und Umbreit (Theological Studies and Criticism by Ullmann and Umbreit), 1829, page 489). At the basis of this statement lies the opinion that the “scientific reasonings” are a necessary result of the facts. If this were so, then “nobody” could ignore them, and he whose feeling draws near the supersensible world can wish that he may be allowed “quietly to lie down to sleep” in the face of the assault of science against the supersensible world. The prediction of Schleiermacher has been realized, insofar as the “scientific reasonings” have established themselves in wide circles. But at the same time, today there exists a possibility of coming to know the supersensible world in just as “scientific” a manner as the interrelationships of sensory facts. The one who familiarizes himself with the science of the spirit in the way this is possible at present, will be preserved from many superstitions by it, and will become able to take the supersensible facts into his conceptual store, thereby divesting himself of the superstition that fear and need have created this supersensible world.

The one who is able to struggle through to this view will no longer be held back by the idea that he might be estranged from reality and practical life by occupying himself with the science of the spirit. He will then realize how the true science of the spirit does not make life poorer, but richer. It will certainly not mislead him into underestimating telephones, railroad technology, and aerial navigation; but in addition he will see many other practical things which remain neglected today, when one believes only in the world of the senses and therefore recognizes only a part of the truth rather than all of it.

• 1. Compare: Rudolf Steiner, Die Geheimnisse der biblischen Schopfungsgeschichte (The Secrets of the Biblical History of Creation), Freiburg i, Br., 1954.

Rudolf Steiner is one of those figures who appear at critical moments in human history, and whose contribution places them in the vanguard of the progress of mankind.

Born in Austria in 1861, educated at the Technische Hochschule in Vienna, where he specialized in the study of mathematics and science, Steiner received recognition as a scholar when he was invited to edit the well-known Kurschner edition of the natural scientific writings of Goethe. Already in 1886 at the age of twenty-five, he had shown his comprehensive grasp of the deeper implications of Goethe's way of thinking by writing his Grundlinien einer Erkenntnistheorie der Goetheschen Weltanschauung (Theory of Knowledge Implicit in Goethe's Conception of the World). Four years later he was called to join the group of eminent scholars in residence at Weimar, where he worked with them at the Goethe-Schiller Archives for some years. A further result of these activities was the writing of his Goethes Weltanschauung (Goethe's Conception of the World) which, together with his introductions and commentary on Goethe's scientific writings, established Steiner as one of the outstanding exponents of Goethe's methodology.

In these years Steiner came into the circle of those around the aged Nietzsche. Out of the profound impression which this experience made upon him, he wrote his Friedrich Nietzsche, Ein Kampfer gegen seine Zeit (Friedrich Nietzsche, a Fighter Against his Time), published in 1895. This work evaluates the achievements of the great philosopher against the background of his tragic life-experience on the one hand, and the spirit of the nineteenth century on the other.

In 1891 Steiner received his Ph.D. at the University of Rostock. His thesis dealt with the scientific teaching of Fichte, and is further evidence of Steiner's ability to evaluate the work of men whose influence has gone far to shape the thinking of the modern world. In somewhat enlarged form, this thesis appeared under the title, Wahrheit und Wissenschaft (Truth and Science), as the preface to Steiner's chief philosophical work, Die Philosophie der Freiheit, 1894. Later he suggested The Philosophy of Spiritual Activity as the title of the English translation of this book.

At about this time Steiner began his work as a lecturer. This activity was eventually to occupy the major portion of his time and was to take him on repeated lecture tours throughout Western Europe. These journeys extended from Norway, Sweden and Finland in the north to Italy and Sicily in the South, and included several visits to the British Isles. From about the turn of the century to his death in 1925, Steiner gave well over 6,000 lectures before audiences of most diverse backgrounds and from every walk of life.

First in Vienna, later in Weimar and Berlin, Steiner wrote for various periodicals and for the daily press. For nearly twenty years, observations on current affairs, reviews of books and plays, along with comment on scientific and philosophical developments flowed from his pen. Finally, upon completion of his work at Weimar, Steiner moved to Berlin in 1897 to assume the editorship of Das Magazin fur Litteratur, a well-known literary periodical which had been founded by Joseph Lehmann in 1832, the year of Goethe's death.

Steiner's written works, which eventually included over fifty titles, together with his extensive lecturing activity brought him into contact with increasing numbers of people in many countries. The sheer physical and mental vigor required to carry on a life of such broad, constant activity would alone be sufficient to mark him as one of the most creatively productive men of our time.

The philosophical outlook of Rudolf Steiner embraces such fundamental questions as the being of man, the nature and purpose of freedom, the meaning of evolution, the relation of man to nature, the life after death and before birth. On these and similar subjects, Steiner had unexpectedly new, inspiring and thought-provoking things to say. Through a study of his writings one can come to a clear, reasonable, comprehensive understanding of the human being and his place in the universe.

It is noteworthy that in all his years of work, Steiner made no appeal to emotionalism or sectarianism in his readers or hearers. His scrupulous regard and deep respect for the freedom of every man shines through everything he produced. The slightest compulsion or persuasion he considered an affront to the dignity and ability of the human being. Therefore, he confined himself to objective statements in his writing and speaking, leaving his readers and hearers entirely free to reject or accept his words.

Rudolf Steiner repeatedly emphasized that it is not educational background alone, but the healthy, sound, judgment and good will of each individual that enables the latter to comprehend what he has to say. While men and women eminent in cultural, social, political and scientific life have been and are among those who have studied and have found value in Steiner's work, experience has shown repeatedly that his ideas can be grasped by the simplest people. His ability to reach, without exception, all who come to meet his ideas with the willingness to understand, is another example of the well-known hallmark of genius.

The ideas of Rudolf Steiner address themselves to the humanity in men and women of every race and of every religious and philosophical point of view, and included them. However, it should be observed that for Steiner the decisive event in world development and the meaning of the historical process is centered in the life and activity of the Christ. Thus, his point of view is essentially Christian, but not in a limited or doctrinal sense. The ideas expressed in his Das Christentum als mystische Tatsache und die Mysterien des Altertums (Christianity as Mystical Fact and the Mysteries of Antiquity), 1902, and in other works, especially his cycles of lectures on the Gospels (1908-1912), have brought to many a totally new relationship to Christianity, sufficiently broad to include men of every religious background in full tolerance, yet more deeply grounded in basic reality than are many of the creeds current today.

From his student days, Steiner had been occupied with the education of children. Through his own experience as tutor in Vienna and later as instructor in a school for working men and women in Berlin, he had ample opportunity to gain first-hand experience in dealing with the needs and interests of young people. In his Berlin teaching work he saw how closely related are the problems of education and of social life. Some of the fundamental starting-points for an educational praxis suited to the needs of children and young people today, Steiner set forth in a small work titled Die Erziehung des Kindes vom Gesichtspunkte der Geisteswssenshaft (The Education of the Child in the Light of the Science of the Spirit), published in 1907.

Just forty years ago, in response to an invitation arising from the need of the time and from some of the ideas expressed in the essay mentioned above, Rudolf Steiner inaugurated a system of education of children and young people based upon factors inherent in the nature of the growing child, the learning process, and the requirements of modern life. He himself outlined the curriculum, selected the faculty, and, despite constant demands for his assistance in many other directions, he carefully supervised the initial years of activity of the first Rudolf Steiner Schools in Germany, Switzerland and England. The story of the successful development of the educational movement over the past forty years cannot be told here. However, from the opening of the first Rudolf Steiner School, the Waldorf School in Stuttgart, Germany, to the present time, the success of Rudolf Steiner Education sometimes referred to as Waldorf Education) has proven the correctness of Steiner's concept of the way in which to prepare the child for his eventual adult role in his contribution to modern society, existence in seventeen countries of the world, including the United States, Canada, Mexico, and South America.

In 1913, at Dornach near Basel, Switzerland, Rudolf Steiner laid the foundation of the Goetheanum, a unique building erected in consonance with his design and under his personal supervision. Intended as the building in which Steiner's four dramas would be performed, the Goetheanum also became the center of the Anthroposophical Society which had been founded by students of Rudolf Steiner in 1912. The original building was destroyed by fire in 1922, and subsequently was replaced prepared by Rudolf Steiner.

Today the Goetheanum is the world headquarters of General Anthroposophical Society, which was founded at Dornach at Christmas, 1923, with Rudolf Steiner as President. Audiences of many thousands come there each year to attend performances of Steiner's dramas, of Goethe's Faust (Parts I and II in their entirety), and of plays by other authors, presented on the Goetheanum stage, one of the finest in Europe. Eurythmy performances, musical events, conferences and lectures on many subjects, as well as courses of study in various fields attract people to the Goetheanum from many countries of the world, including the United States.

Among activities springing from the work of Rudolf Steiner are Bio-Dynamic Farming and Gardening, which aims at improved nutrition resulting from methods of agriculture outlined by him; the art of Eurythmy, created and described by him as “visible speech and visible song”; the work of the Clinical and Therapeutical Institute at Arlesheim, Switzerland, with related institutions in other countries, where for the past thirty years the indications given by Rudolf Steiner in the fields of Medicine and Pharmacology have been applied; the Homes for Children in need of special care, which exist in many countries for the treatment of mentally retarded children along lines developed under Steiner's direction; the further development of Steiner's indications of new directions of work in such fields as Mathematics, Physics, Painting, Sculpture, Music Therapy, Drama, Speech Formation, Astronomy, Economics, Psychology, and so on. Indeed, one cannot but wonder at the breadth, the scope of the benefits which have resulted from the work of this one man!

A full evaluation of what Rudolf Steiner accomplished for the good of mankind in so many directions can come about only when one comprehends the ideas which motivated him. He expressed these in his writings, of which the present volume is one. Taken together, these written works comprise the body of knowledge to which Steiner gave the name, the science of the spirit, or Anthroposophy. On page 249 of this book he writes of the benefits of this science of the spirit:

“When correctly understood, the truths of the science of the spirit will give man a true foundation for his life, will let him recognize his value, his dignity, and his essence, and will give him the highest zest for living. For these truths enlighten him about his connection with the world around him; they show him his highest goals, his true destiny. And they do this in a way which corresponds to the demands of the present, so that he need not remain caught in the contradiction between belief and knowledge.”

Many of the thoughts expressed in this book may at first appear startling, even fantastic in their implications. Yet when the prospect of space travel, as well as modern developments in technology, psychology, medicine and philosophy challenge our entire understanding of life and the nature of the living, strangeness as such should be no valid reason for the serious reader to turn away from a book of this kind. For example, while the word “occult” or “supersensible” may have undesirable connotations for many, current developments are fast bringing re-examination of knowledge previously shunned by conventional research. The challenge of the atomic age has made serious re-evaluation of all knowledge imperative, and it is recognized that no single area of that knowledge can be left out of consideration.

Steiner himself anticipated the reader's initial difficulties with this book, as he indicates on page 112: “The reader is requested to bear with much that is dark and difficult to comprehend, and to struggle toward an understanding, just as the writer has struggled toward a generally understandable manner of presentation. Many a difficulty in reading will be rewarded when one looks upon the deep mysteries, the important human enigmas which are indicated.”

On the other hand, a further problem arises as a result of Steiner's conviction regarding the purpose for which a book dealing with the science of the spirit is designed. This involves the form of the book as against its content. Steiner stressed repeatedly that a book on the science of the spirit does not exist only for the purpose of conveying information to the reader. With painstaking effort, he elaborated his books in such a manner that while the reader receives certain information from the pages, he also experiences a kind of awakening of spiritual life within himself. Steiner describes this awakening as “...an experiencing with inner shocks, tensions and resolutions.” In his autobiography he speaks of his striving to bring about such an awakening in the readers of his books: “I know that with every page my inner battle has been to reach the utmost possible in this direction. In the matter of style, I do not so describe that my subjective feelings can be detected in the sentences. In writing I subdue to a dry mathematical style what has come out of warm and profound feeling. But only such a style can be an awakener, for the reader must cause warmth and feeling to awaken in himself. He cannot simply allow these to flow into him from the one setting forth the truth, while he remains passively composed.” (The Course of My Life, p. 330)

In the present translation, therefore, careful effort has been made to preserve as much as possible such external form details as sentence and paragraph arrangement, italics, and even some of the more characteristic punctuation of the original, regardless of currently accepted English usage.

The essays contained in this book occupy a significant place in the life-work of Rudolf Steiner. They are his first written expression of a cosmology resulting from that spiritual perception which he described as “a fully conscious standing-within the spiritual world.” In his autobiography he refers to the early years of the present century as the time when, “Out of the experience of the spiritual world in general developed specific details of knowledge.” (Op. cit. pp. 326, 328.) Steiner has stated that from his early childhood he knew the reality of the spiritual world because he could experience this spiritual world directly. However, only after nearly forty years was it possible for him to transmit to others concrete, detailed information regarding this spiritual world.

As they appear in the present essays, these “specific details” touch upon processes and events of extraordinary sweep and magnitude. They include essential elements of man's prehistory and early history, and shed light upon the evolutionary development of our earth. Published now for the first time in America, just a century after Darwin's Origin of the Species began its transformation of Man's view of himself and of his environment, these essays clarify and complement the pioneer work of the great English scientist.

Rudolf Steiner shows that the insoluble link between man and cosmos is the fundamental basis of evolution. As man has participated in the development of the world we know today, so his achievements are directly connected with the ultimate destiny of the universe. In his hands rests the freedom to shape the future course of creation. Knowledge of his exalted origins and of the path he followed in forfeiting divine direction for the attainment of his present self-dependent freedom, are indispensable if man is to evolve a future worthy of a responsible human being.

This book appears now because of its particular significance at a moment when imperative and grave decisions are being made in the interests of the future of mankind.

Paul Marshall Allen
Englewood, New Jersey
June 1959

It is but a small part of prehistoric human experience which can be learnt by the methods of ordinary history. Historic evidence throws light on only a few thousand years; and even what archaeology, palæontology, and geology can teach us is very limited. Added to this limitation is the untrustworthiness which attaches to everything based upon external evidence. We need only consider how the presentation of some event, even if comparatively recent, or connected with a nation, is totally transformed on the discovery of new historic evidence. We need but compare the descriptions given by different historians of one and the same thing in order to realise at once how insecure is the ground on which we stand. Everything belonging to the outer world of sense is subject to time, and time destroys what in time arises. Now, external history depends on what has been preserved to us in time; and no one, dependent only on external evidence, can even say whether that which has been preserved is true.

But everything which arises in time has its origin in the Eternal; and although the Eternal is not accessible to sense-perception, the paths that lead to a perception of the Eternal are available to man. He can so develop the forces that slumber within him as to be able to know this Eternal. In the articles on “How to Attain Knowledge of the Higher Worlds,” which have appeared under the title The Way of Initiation,¹ and Initiation and its Results,² the method of this training is indicated. In these two books it has been shown that at a certain high stage of knowledge man can even penetrate to the everlasting sources that underlie the passing things of time. (Let the reader here have patience; these matters can only be dealt with by degrees.) If a man in the way described has developed his power to know, then, as regards knowledge of the past, he is no longer restricted entirely to outer evidence. Then he can behold that which in the happening is imperceptible to the senses, that which no time can destroy. He presses on from evanescent history to that which does not pass away. It is true that this history is written in other than the ordinary characters, and in the Gnosis, in Theosophy, is called “The Âkâshic Records.” Only a feeble picture of these records can be given in our language, for it is adapted to the uses of the world of sense, and what we name with it receives at once the character of that world. Thus the narrator might give to the uninitiated, to one who cannot yet from his own experience convince himself of the actuality of a distinct spiritual world, the impression of being a mere visionary, if indeed not something worse.

He who has won for himself the power to observe in the spiritual world, there recognises bygone events in their eternal character. They stand before him, not as dead witnesses of history, but in the fullness of life. In a certain sense, the past events are played out before him. Those who have learnt to read such a living script can look back into a far more distant past than that which external history depicts; and they can also, by direct spiritual perception, describe those matters which history relates in a far more trustworthy manner than is possible by the latter. In order to avoid a possible error, let it here be at once understood that even mental vision is not infallible. Such perception may also be deceived; it may be inaccurate, crooked, topsy-turvy. Even in this domain nobody, however exalted, is necessarily free from error; therefore no one need take exception if communications that spring from such spiritual sources are not always in full accord. But the trustworthiness of such observations is certainly far greater here than in the outer world of sense; and those communications which, bearing on history and prehistoric times, can be given out by the various Initiates, agree in their essence. In all mystic schools there actually exists such history and pre-history, and such absolute agreement has reigned here for thousands of years that it is impossible to compare it with the agreement existing among ordinary historians even for a century. Initiates describe at all times and in all places essentially the same thing.

After these preliminary remarks, several chapters of the Âkâshic Records will be repeated here. At the outset those facts will be described which occurred during the existence of the so-called continent of Atlantis, which lay between America and Europe. This part of the surface of our earth was at one time land. To-day it is this land which forms the bottom of the Atlantic Ocean. Plato still told of the last remnant of this land—the Island of Poseidonis—lying to the west of Europe and Africa.

In the little book, The Story of Atlantis, by W. Scott-Elliot,³ the reader will learn that the bottom of the Atlantic Ocean was once a continent; that for about 1,000,000 years it was the scene of a civilisation certainly very different from ours of to-day; and that the last remnant of this continent was submerged nearly 10,000 years B.C. Details completing those given in that book, and bearing on this hoary civilisation, will be given here. While the outward events of the life of these our Atlantean forefathers are more conspicuously the subject of description in the above work, something will here be said of the soul-life, and of the inner nature of the conditions under which they lived. The reader must therefore go back in thought to a period lying more than 10,000 years behind us, and to a civilisation which had existed for many thousands of years. What is here related, however, took place not only on the continent submerged by the waters of the Atlantic Ocean, but also in the neighbouring regions that now form Asia, Africa, Europe, and America; and what subsequently happened in these regions was evolved out of that earlier civilisation. As to the sources of the information to be given here, I am for the present obliged to be silent. He who knows anything at all about such sources will understand why this must be so; but circumstances may arise which will make it possible to speak on this subject very shortly. How much of the knowledge lying hidden in the womb of the Theosophical movement may gradually be communicated, depends altogether on the attitude of our contemporaries. And now follows the first of the documents which are here to be reproduced.

• 1. The Way of Initiation, by Rudolf Steiner, Ph.D., with a foreword by Annie Besant, and some Biographical Notes of the Author by Edouard Schuré. Second edition. Price 3s. 10d. inclusive of postage.
• 2. Initiation and its Results. A sequel to the above. Second edition. 3s. 10d. post free. Both to be obtained from the Theosophical Publishing Society, London.
• 3. Published by the Theosophical Publishing Society, London.

Our Atlantean ancestors differed more from the men of to-day than may be imagined by anyone who is wholly limited to the world of sense for his knowledge. This difference extends not only to the outward appearance, but also to mental capacities. Their science and also their technical arts, their whole civilisation, differed much from that of our day. If we go back to the early times of Atlantean humanity we shall find there a mental capacity altogether different from our own. Logical reasoning, the calculatory combinations upon which all that is produced at the present day is based, were entirely wanting in the early Atlanteans, but in place of these they possessed a highly-developed memory. This memory was one of their most prominent mental faculties. For example, they did not count as we do by the application of certain acquired rules. A multiplication table was something absolutely unknown in early Atlantean times. No one had impressed upon his understanding the fact that three times four were twelve. A person's ability to make such a calculation, when necessary, rested on the fact that he could remember cases of the same or a similar kind. He remembered how this was done on former occasions. Now it must be clearly understood that whenever a new faculty is developed in a being, an old one loses its force and precision. The man of the present day has the advantage over the Atlantean of possessing a logical understanding and an aptitude for combination; but on the other hand his memory power has waned. We now think in ideas, the Atlantean thought in pictures; and when a picture rose in his mind he remembered many other similar pictures which he had formerly seen, and then formed his judgment accordingly. Consequently all education then was quite different from that of later times. It was not intended to provide the child with rules or to sharpen his wits. Rather was life presented to him in comprehensive pictures, so that subsequently he could call to remembrance as much as possible, when dealing with this or that circumstance. When the child had grown up and had reached maturity, he could remember, no matter what he might have to do, that something similar had been shown to him in the days of his instruction. He saw clearly how to act when the new event resembled something already seen. When absolutely new conditions arose, the Atlantean found himself compelled to experiment; while the man of to-day is spared much in this direction, being furnished with a set of rules which he can easily apply in circumstances new to him. Such a system of education gave a strong uniformity to the entire life. Things were done again and again in exactly the same way during very long periods of time. The faithfulness of memory offered no scope for anything at all approaching the rapidity of our own progress. A man did what he had always seen done before; he did not think, he remembered. Not he who had learnt much was held as an authority, but he who had experienced a great deal and could therefore remember much. It would have been impossible in Atlantean times for anyone who had not reached a certain age to be called upon to decide on any affair of importance. Confidence was placed only in one who could look back on a long experience.

What is here said does not refer to Initiates and their schools, for they indeed are beyond the average development of their time. And for admission into such schools, age is not the deciding factor, but rather the consideration, whether the candidate in his former incarnations has acquired the ability to assimilate the higher wisdom. The confidence placed in Initiates and their agents in Atlantean times was not based on the extent of their personal experience, but on the age of their wisdom. For an Initiate, his own personality has ceased to have any importance; he is entirely at the service of the Eternal Wisdom, and therefore the characteristics of any period of time have no weight with him.

Thus, while the power of logical thinking was still wanting, especially in the earlier Atlanteans, they possessed in their highly developed power of memory something which gave a special character to their whole activity. But other powers are always bound up with the nature of one special human force. Memory is nearer to the deeper foundations laid by Nature in man than is the power of reason; and in connection with the former, other impulses were developed which bore greater resemblance to those lower nature forces than the motive forces of human action at the present day. Thus the Atlantean was master of what is called the Life-Force. Just as we now draw from coal the force of warmth, which is changed into the force of propulsion in our methods of traffic, so did the Atlanteans understand how to use the germinal force of living things in the service of their technical works. An illustration of this may be given as follows: Let us think of a grain of corn; in it slumbers a force; this force acts in such a way that out of the grain of corn the stalk sprouts forth. Nature can awaken this sleeping force in the grain, but the man of to-day cannot do so at will. He must bury the grain in the earth, and leave its awakening to the forces of Nature. The Atlantean could do something more. He knew what to do in order to transform the force in a heap of corn into mechanical power, just as the man of our day can transform into a like power the force of warmth in a heap of coal. In Atlantean times plants were not cultivated merely for use as food, but also in order that the slumbering force in them might be rendered serviceable to their commerce and industry. Just as we have contrivances for transforming the latent force of coal into the power to propel our engines, so had the Atlanteans devices for heating by the use of plant-seeds in which the life-force was changed into a power applicable to technical purposes. In this way were propelled the air-ships of the Atlanteans, which soared a little above the earth. These air-ships sailed at a height rather below that of the mountains of Atlantean times, and they had steering appliances, by means of which they could be raised above these mountains.

We must picture to ourselves that with the advance of time all the conditions of our earth have greatly changed. These air-ships of the Atlanteans would be quite useless in our days. Their utility lay in the fact that at that time the atmosphere enveloping our earth was much denser than now. Whether, according to the scientific conceptions of the present day, such an increased density of the air can be easily conceived, need not concern us here. Science and logical thought can never, from their very nature, determine what is possible and what impossible. Their task is only to explain what has been proved by experience and observation. And the density of the air here spoken of is, in occult experience, as much a certainty as any given fact of the world of sense can be to-day. And just as firmly established is the fact—perhaps even more inexplicable to the physics and chemistry of our time—that in those days the water over the whole earth was much more fluid than it is now. And owing to its fluidity, water (being driven by means of the life-force in seeds) could be used by the Atlanteans for technical purposes impossible to-day. On account of the densification of water, it has become impossible to set it in motion and to guide it in the same premeditated manner as was once possible. From this it is sufficiently evident that the civilisation of Atlantean times differed fundamentally from our own, and it will also be readily conceivable that the physical nature of an Atlantean was quite different from that of the contemporary man. Water when drunk by the Atlantean could be worked upon by the life-force within his own body in quite another way than is possible in the physical body of to-day. And thus it arose that the Atlantean could use his physical strength at will, quite otherwise than ourselves. He had, as it were, the means within himself of increasing physical forces when he required them for his own use. It is only possible to picture the Atlanteans correctly when one knows that they had conceptions of fatigue and the loss of strength absolutely different from our own.

An Atlantean settlement, as may be gathered from what has already been said, bore a character in no way resembling that of a modern town. But there was a much closer resemblance between it and Nature. We can only give a faint suggestion of the real picture when we say that in early Atlantean times—till about the middle of the third sub-race—a settlement resembled a garden in which the houses formed themselves out of trees whose branches were intertwined in an artistic manner. Whatever the hand of man fashioned at that time grew naturally in like manner. Man, too, felt himself entirely akin to Nature, and so it arose that his social instinct was quite different from our own. Nature is indeed the common property of all men; and whatever the Atlantean built up with Nature for its foundation, he regarded as common property, precisely as the man of to-day thinks it only natural to regard as his own private property that which his acuteness and his reason have produced.

Anyone who familiarises himself with the idea that the Atlanteans were endowed with such mental and physical powers as have been depicted, will likewise learn to understand that at still earlier periods mankind presents an aspect which but very faintly reminds us of what we are accustomed to see to-day. And not only man, but Nature which surrounds him, has also changed enormously in the course of time. [With regard to the time-periods at which the conditions shown held sway, something more will be said in the course of these communications. For the present the reader is warned not be surprised if the few figures given him in the previous chapter seem to contradict what he finds elsewhere.] The forms of plant and animal have altered; the whole of terrestrial Nature has undergone a transformation. Regions of the earth which were formerly inhabited have been destroyed, and others have arisen.

The forefathers of the Atlanteans lived on a part of the earth which has disappeared, the principal portion of which lay to the south of what is Asia to-day. In Theosophical literature they are called Lemurians. After passing through various stages of evolution the greater number fell into decadence. They became a stunted race, whose descendants, the so-called savages, inhabit certain portions of the earth even now. Only a small number of the Lemurians were capable of advancing in their evolution, and it was from these that the Atlantean Race developed. Still later something similar occurred. The great mass of the inhabitants of Atlantis fell into decadence; and the so-called Âryans, to which race belongs the humanity of our present civilisation, sprang from a small division of these Atlanteans. According to the nomenclature of the “Secret Doctrine,” Lemurians, Atlanteans, and Âryans are Root-Races of humanity. If we think of two such Root-Races preceding the Lemurian, and two following the Âryan in the future, we have altogether seven. The one always arises out of the other in the manner pointed out in the case of the Lemurian, Atlantean, and Âryan Races. And each Root-Race has physical and mental qualities entirely different from those of that which precedes it. While, for example, the Atlantean brought his memory and everything in connection with it to a high degree of development, the duty of the Âryan of the present is to develop thought-power and all that appertains thereto.

But each Root-Race itself must pass through different stages, and these again are always sevenfold. At the beginning of a time-period belonging to a Root-Race, its leading characteristics appear in an immature state; they gradually reach maturity, and then at last decadence. Thus, the members of a Root-Race are divided into seven sub-races. However, it must not be imagined that one sub-race immediately disappeared on the development of a new one. On the contrary, every one of them continued to exist for a long time, while others flourished beside it. Thus there are always dwellers on the earth, living side by side, but showing the most varied stages of evolution.

The first sub-race of the Atlanteans arose from a portion of the Lemurian Race which was greatly advanced and capable of further evolution. For instance, in this latter race the gift of memory showed itself only in its very earliest beginnings, and even so much did not appear until the latest stages of its evolution. It must be realised that a Lemurian could indeed make images of his experiences, but could not preserve them as recollections; he immediately forgot what he had pictured to himself. That, in spite of this, he lived to a certain extent a civilised life; for instance, that he possessed tools, erected buildings, and so on, was not due to his own imagination, but to an inner mental force which was instinctive. Yet we must not imagine an instinct similar to that which animals possess at the present time, but an instinct of another order.

The first sub-race of the Atlanteans is called in Theosophical literature the Rmoahal. The memory of this race was especially derived from vivid sense-impressions. Colours which the eye had seen, tones which the ear had heard, continued to operate long within the soul. This was manifested in the fact that the Rmoahals developed feelings quite unknown to their Lemurian ancestors. For instance, adherence to that which had been experienced in the past constituted part of such feelings.

Now the development of speech depended on that of memory. As long as man did not remember the past, there could be no narration of experiences by means of speech. And because the first rudiments of a memory appeared in the latest Lemurian period, it was only then possible that the ability to give names to things heard and seen could begin to appear. It is only those who have the faculty of recollection who can make any use of a name which has been given to an object; and consequently it was in the Atlantean period that speech found its development. And with speech a tie was formed between the human soul and things exterior to man, since he then produced the spoken word from within himself, and this spoken word appertained to the objects of the outer world. Through communication by means of speech a new bond also arose between man and man. All this, indeed, was still in an elementary form at the time of the Rmoahals; but nevertheless it distinguished them profoundly from their Lemurian ancestors.

Now the forces in the souls of these first Atlanteans still retained something of the force of Nature. Man was then in a certain manner more nearly related to the Nature-spirits surrounding him than were his descendants. Their soul forces were more Nature forces than are those of the men of the present, and so, too, the spoken word which they uttered had something of the might of Nature. Not only did they name objects, but their words contained a power over things and over their fellow-creatures. The word of the Rmoahal possessed more than mere meaning; it had also power. When we speak of the magic force of words we indicate something which was a far greater reality at that time, and for those men, than it is for men of the present. When a Rmoahal pronounced a word, this word developed a force akin to that of the object designated by it. Hence it is that words had the power of healing at that time, and that they could hasten the growth of plants, tame the rage of animals, and produce other such effects. All this force gradually faded away among the later Atlantean sub-races. It might be said that that fullness of strength which was a product of Nature wasted away little by little. The men of the Rmoahal race regarded such fullness of strength altogether as a gift from mighty Nature herself; and this relation of theirs with Nature bore for them a religious character. Speech was, to them, something especially sacred, and the misuse of certain tones in which dwelt a significant power was to them an impossibility. Every individual felt that such misuse must bring him terrible injury. The magic of such words, they thought, would change into its opposite; that which rightly used would cause a blessing would bring the author to ruin if wrongly employed. In a certain innocence of feeling the Rmoahals ascribed their power less to themselves than to Divine Nature working in them.

It was otherwise in the second sub-race (the so-called Tlavatli peoples). The men of this race began to feel their own personal value. Ambition, an unknown quality among the Rmoahals, showed itself in them. We might say that the faculty of memory grew into the comprehension of life in communities. He who could look back on certain deeds demanded from his fellow-men some recognition of his ability. He claimed that his work should be held in remembrance, and it was this memory of deeds that was the basis on which rested the election, by a group of men allied to each other, of a certain one as leader. A kind of kingship arose. Indeed, this recognition extended beyond death. The remembrance, the commemoration of forefathers, or of those who, during life, had one merit, arose in this way, and thus in single family groups there grew up a kind of religious reverence for the dead—in other words, ancestor-worship. This has continued to spread into much later times and has taken the most varied forms. Among the Rmoahals a man was still esteemed only according to the degree in which for the moment he was able to make himself valuable by the greatness of his power. Did anyone want recognition for what he had done in former days, then he must show by new deeds that he still possessed the old power. He must call to remembrance his old achievements by the performance of new ones. That which had once been done was valueless in itself. Not until the second sub-race was the personal character of a man of so much account that his past life was taken into consideration in the estimation of it.

A further result of the power of thought in drawing men to live together appeared in the fact that groups of men were formed who were united by the remembrance of deeds done in company. The forming of such groups originally depended wholly upon the forces of Nature, on their common parentage. By his own intelligence man had as yet added nothing to that which Nature had made of him. One mighty personality now enlisted a great company to share in a common undertaking; and the remembrance of this work, being retained by all, built up a social group.

This manner of living together in social groups only impressed itself forcibly when the third sub-race (the Toltec) was reached. It was therefore the men of this race who first founded what may be called a commonwealth, the earliest kind of statecraft. The leadership, the government, of this commonwealth passed from ancestors to descendants. That which had formerly continued only in the memory of their fellow-men, the father now transferred to the son. The deeds of their forefathers would be kept in remembrance by the whole race. The achievements of an ancestor continued to be cherished by his descendants. However, we must clearly understand that in those times men really had the power to transfer their gifts to their offspring. Education was based upon the representation of life in comprehensive pictures, and the efficacy of this education depended on the personal force which proceeded from the teacher. It was not an intellectual power which he sought to excite, but rather those gifts which were more instinctive in character. By such a system of education the father's ability was really, in most cases, transferred to the son.

Under conditions like these, personal experience won for itself more and more importance in the third sub-race. When one group of human beings severed itself from another group, it brought with it for the foundation of its new community the vivid recollection of what it had experienced in its former surroundings. But all the same, these memories contained something with which they were not in sympathy, something in which they did not feel at ease. In this connection, therefore, they sought something new, and thus conditions improved with every new settlement of the kind. And it was only natural that the improved conditions should find imitators. These were the facts on which rested the foundation of those flourishing commonwealths that arose in the time of the third sub-race, and are described in Theosophical literature. The personal experiences undergone found support from those who were initiated into the eternal laws of mental development. Mighty rulers received initiation in order that personal ability might have its full provision. A man gradually prepares himself for initiation by his personal ability. He must first develop his forces from below upwards, so that enlightenment may then be imparted to him from above. Thus arose the King-Initiates and Leaders of the people among the Atlanteans. In their hands lay a tremendous amount of power, and great, too, was the reverence paid to them.

But in this fact lay also the cause of their fall. The development of memory led to enormous personal power. The individual began to wish for influence by means of this power of his; and the greater the power grew, the more did he desire to use it for himself. The ambition which he had developed became selfishness, and this gave rise to a misuse of forces. When we consider what the Atlanteans were able to do by their command of the life-force, we can understand that such misuse must have had tremendous consequences. An enormous power over Nature could be placed at the service of personal self-love.

And this was what happened in full measure during the period of the fourth sub-race (the original Turanians). The members belonging to this race, who were instructed in the mastery of the forces mentioned, made manifold use of these to satisfy their wayward wishes and desires. But these forces put to such a use naturally destroy one another in their action. It is as if the feet of a man wilfully moved forwards while at the same time the upper part of his body desired to go backwards.

Such destructive action could only be arrested by the cultivation of a higher force in man. This was thought-power. The effect of logical thinking is to restrain selfish personal wishes. We must seek the origin of this logical thought in the fifth sub-race (the original Semites). Men began to go beyond the simple remembrance of the past, they began to compare their various experiences. The faculty of judgment developed, and wishes and desires were regulated according to this discernment. Man began to calculate, to combine. He learnt to work in thoughts. Whereas formerly he had abandoned himself to every wish, he now asked himself whether, on reflection, he approved of the wish. While the men of the fourth sub-race wildly rushed after the satisfaction of their desires, those of the fifth began to hearken to the inner voice. And this inner voice had the effect of checking the desires, even if it could not crush the demands of the selfish personality.

Thus did the fifth sub-race implant within the human soul the interior impulses of action. In his own soul man must decide what to do and what to leave undone. But, while man thus gained thought-power inwardly, his command over the external forces of Nature was being lost. The forces of the mineral kingdom can be controlled only by means of this combining thought, not by the life-power. It was therefore at the cost of the mastery of the life-force that the fifth sub-race developed thought-power. But it was just by so doing that they created the germs of a further evolution of humanity. Now it is no longer possible for thought alone, working entirely within the man, and no longer able to command Nature directly, to bring about such devastating results as did the misused forces of earlier times, even if the personality, self-love, and selfishness were ever so great. Out of this fifth sub-race was chosen its most gifted portion, which outlived the destruction of the Fourth Race and formed the nucleus of the Fifth,—the Âryan race, whose task it is to bring to perfection the power of thought and all that belongs thereto.

The men of the sixth sub-race—the Akkadian—trained their thought-power still more highly than did the fifth. They distinguished themselves from the so-called original Semites by bringing into use in a wider sense the faculty mentioned. It has been said that the development of thought-power did not indeed allow the demands of the selfish personality to attain such destructive results as were possible in earlier races; but that, nevertheless, these demands were not killed out by it. The original Semites at first regulated their personal affairs as their reason suggested. In place of crude desires and lust, prudence appeared. Other conditions of life presented themselves. Whereas the races of former times inclined to recognize as their leader him whose deeds were deeply engraved in the memory, or who could look back on a life rich in recollections, such a rôle was now rather adjudged to the wise man; and if formerly that was considered decisive which was still fresh in the memory, so now that was regarded as best which appealed most strongly to the reason. Under the influence of thought men once clung to a thing till it was considered insufficient, and then in the latter case it came about naturally that he who had a novelty capable of supplying a want should find a hearing. A love of novelty and a longing for change were, however, developed by this thought-power. Everyone wanted to carry out what his own sagacity suggested; and thus it is that restlessness begins to appear in the fifth sub-race, leading in the sixth to the necessity of placing under general laws the capricious ideas of the single individual. The glory of the states of the third sub-race lay in the order and harmony caused by a common memory. In the sixth this order had to be obtained by deliberately constructed laws. Thus in the sixth sub-race must be sought the origin of law and legislation. And during the third sub-race the segregation of a group of human beings took place only when in a manner they were compelled to leave, because they no longer felt comfortable within the prevailing conditions, brought about by recollection. It was essentially different in the sixth. The calculating power of thought sought novelty as such; it urged men to enterprise and new undertakings. Thus the Akkadians were an enterprising people inclined towards colonization. It was commerce especially that fed the young and germinating power of thought and judgment.

In the seventh sub-race—the Mongolian—thought-power also developed; but in them existed qualities of the earlier sub-races, especially of the fourth, in a much greater degree than in the fifth and sixth. They remained true to their sense of memory. And so they came to the conclusion that the most ancient must also be the wisest, must be that which could best defend itself against the attack of thought. They had indeed lost the command of the life-force, but that which developed in them as thought-power had in itself something of the power of this life-force. It is true they had lost the power over life, but never the direct, instinctive belief in the existence of such a power. This force, indeed, became to them their God in Whose service they performed everything which they considered right. Thus they appeared to their neighbours to be possessed of a mystic power, and the latter yielded to it in blind faith. Their descendants in Asia and in some European regions showed, and still show, much of this peculiarity.

The power of thought implanted in man could only attain its full value in evolution when, in the Fifth Race, it acquired a new impulse. After all, the Fourth could only place this power at the service of that which had been fostered by the gift of memory. It was not until the Fifth was reached that such forms of life were attained as could find their instrument in the faculty of thought.

The following communications refer to the transition of the fourth (Atlantean) Root-Race into the fifth (Âryan), to which belongs civilised mankind of the present day. He only will estimate them correctly who is able to grasp the idea of evolution in its fullest meaning. Everything that comes to the notice of man in his surroundings is in a condition of development. And it must also be remembered that the peculiar characteristic of men of our fifth Root-Race, consisting in the use of thought, has but just been developed. Indeed, it is this Root-Race that slowly and gradually brings the power of thought to maturity. The man of the present makes up his mind and carries out his decision on the strength of his own thought. With the Atlanteans this capacity was only in preparation. Not their own thoughts, but those which flowed in upon them from Beings of a higher kind, influenced their will, which was thus guided, in a sense, from without. He who makes himself familiar with this conception of evolution in regard to man, and who learns to admit that he was, in prehistoric times and as an inhabitant of the earth, of an altogether different constitution, will also be able to advance to the conception of those wholly different Beings to whom reference is made in these communications. The development which is under consideration occupied enormous periods of time. Details of this will be shown more circumstantially in the following communications.

What has previously been said about the fourth Root-Race, the Atlantean, refers to the great general mass of mankind. But the latter found themselves under leaders who towered high above them in ability. The wisdom possessed by these leaders, and the powers of which they were masters, could not be obtained through any earthly education, but were imparted to them by entities of a high rank, and not pertaining directly to the earth. It was, therefore, quite natural that the great mass of mankind regarded these, their leaders, as Beings of a higher kind, as “messengers” of the gods. For that which these leaders knew and were able to achieve could not have been accomplished by means of human sense-organs or human understanding. They were worshipped as “Divine Messengers,” and their precepts, commands, and instructions were accepted. By such Beings mankind was instructed in sciences, arts, and the construction of tools. And such “Divine Messengers” either directed the communities themselves, or instructed such men as were sufficiently developed in the arts of governing. These leaders were said “to hold intercourse with gods,” and to be initiated by these themselves in the laws according to which mankind was to develop. And this was in accordance with fact. This initiation, this intercourse with the gods, occurred at places quite unknown to the populace. “Temples of Mysteries” was the name given to these places of initiation, and it was from their midst that mankind was governed.

That which took place in the Temples of Mysteries was, accordingly, incomprehensible to the populace, and only very slightly did the latter understand the purposes of their great leaders. The people could, indeed, understand with their senses only what happened immediately on the earth, not what was revealed from higher worlds. Consequently the teachings of the leaders had also to be clad in a form which was unlike the form used in the communication of earthly matters. The language used in the mysteries between the gods and their messengers was, indeed, no earthly tongue, nor were the forms assumed by the gods in their manifestations of an earthly kind. “In fiery clouds” did they, the higher spirits, appear to their messengers, in order to instruct them how men were to be guided. Only a man can appear in human form; entities whose faculties surpass the human level must manifest under forms which are not to be found among those of earth.

The fact that the “Messengers of the Gods” could receive the revelations was owing to their attainment of the highest degree of development among their human brothers. They had already, in earlier stages of evolution, gone through what the majority of men have yet to experience. Only in a special way did they belong to this contemporaneous mankind. They could assume the human form, but their psycho-spiritual faculties were superhuman in character. They were, therefore, divine-human, double entities. Hence they might also be described as higher spirits who had assumed human bodies, in order to help mankind further along its earthly path. Their true home was not on the earth. These entities guided man without being able to communicate to him the principles according to which they were leading him. For up to the fifth sub-race of the Atlanteans, the Original Semites, men had absolutely no capacity whatever wherewith to grasp these principles. Not till the power of thought began to develop in this sub-race did such capacity exist. But this faculty developed slowly and gradually. Even the last sub-races of the Atlanteans could as yet understand very little of the principles of their divine leaders. They began by having a very vague presentiment of such principles. Consequently, their conceptions and also the laws mentioned in connection with their civic institutions were intuitive rather than definitely thought out.

The chief leader of the fifth Atlantean sub-race had for his object to bring it gradually to such a point that it could, later on, and after the disappearance of the Atlantean mode of living, initiate a new one, such as would be completely regulated by the power of thought.

Now we must realise that the end of the Atlantean era is characterized by these groups of human entities. There are, firstly, the so-called “Messengers of the Gods,” who were advanced far beyond the great mass of people, teaching Divine Wisdom and performing divine deeds. Secondly, there was the great mass itself, in which the power of thought was in a state of torpor, although it possessed other natural faculties which have since been lost. Thirdly, there was a smaller number of such as developed the thinking capacity. These, it is true, gradually lost the primeval faculties of the Atlanteans; but they developed instead the capacity to grasp in thought the principles of the “Messengers of the Gods.” The second group of human entities was destined to die out gradually. The third, however, admitted of such an education by the entities of the first group that it could henceforward take over its own guidance.

From the midst of this third group selection was made by the aforesaid chief leader (who is known in Theosophical literature by the name of the Manu) of those most capable of forming the nucleus of a new mankind. These fittest people were to be found in the fifth sub-race. The thought-power of the sixth and seventh sub-races was in a certain way already on the downward path, and no longer fit for further development. The best qualities of the best men were to be developed. This was achieved by the leader sequestering the elect in a particular spot of the earth—in Central Asia—and freeing them from every influence of those left behind or gone astray. The task undertaken by the leader was to conduct his disciples so far on that they could grasp in their own souls and through their own thought the principles according to which they were previously directed and which they faintly understood. Men were now meant to understand the divine powers which they had formerly followed blindly. So far, the gods had led men through their messengers; henceforth men should know of these divine Beings. They were to consider themselves as the executive organs of divine Providence.

This isolated group had to face an important change. The divine leader was in their midst in human form. From such divine messengers mankind had previously received directions or commands as to what was to be done or left undone. It had been taught in sciences which referred to what could be observed by the senses. Men suspected the fact of a divine government of the world, they felt as much in their own actions, but they had no clear knowledge of this fact. Their leader now spoke to them quite differently. He taught them that invisible powers governed what was visibly before them; and that they themselves were servants of these invisible powers; that, with their thoughts, they had to execute the laws of these powers; and that the invisible spiritual element was the Creator and Preserver of the visible material world. Hitherto they had looked up to their visible messengers of the gods, to those superhuman Initiates of whom he who talked to them thus was himself one, and by whom they were directed as to what to do or to avoid. Now however they were found worthy of being instructed by the divine messenger of the gods. Powerful was the injunction impressed again and again on his followers: “Hitherto ye have seen those who were your leaders, but there are higher Leaders whom ye see not, and ye are subject to these Leaders. Fulfil the commands of the God whom ye see not, and obey Him of whom ye can make to yourselves no image.” Thus sounded, from the lips of the great Leader, the new and highest commandment, prescribing the worship of a God whom no image, visible to the senses, could resemble, of whom, therefore, none such should be made. An echo of this great primary commandment of the fifth race is heard in the well-known phrase: “Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” (Exodus, chapter xx, 3 and 4.)

Assisting the chief leader (Manu), there were other messengers of the gods who executed his designs with regard to particular branches of life, and helped in the development of the new race. For the object was to arrange the whole of life conformably with the new conception of a divine government of the world. The thoughts of men were to be turned in every respect from the visible to the invisible. Life is determined by natural forces. The course of this human life depends on day and night, winter and summer, sunshine and rain. How these momentous visible facts are connected with the invisible (divine) forces, and how man should act so as to live in accordance with these invisible powers—all this was shown to him. All knowledge and all work were to be pursued in this sense. In the course of the stars and in atmospheric conditions, man was to see the decrees of Providence, the expression of divine Wisdom. Astronomy and meteorology were taught in this sense. And man was to bring his work, his moral life, into harmony with the laws of the divine, that are so rich in wisdom. Life was ordered according to divine commandments, since in the course of the stars, in meteorological conditions, etc., divine thoughts were fathomed. Man was to bring his works into harmony with dispositions of the gods through sacrificial deeds.

It was the intention of the Manu to direct everything in human life towards the higher worlds. All human action, all arrangements were to bear a religious character. In this way the Manu wished to lead the way to that which constitutes the special task of the fifth Root-Race. This Race was to learn to guide itself onward through its own thoughts. Such self-determination, however, can lead to salvation only when man gives his own self also to the service of the higher powers. Man should make use of his thinking capacity; but this power of thought should be uplifted by mindfulness of the Divine.

To grasp completely what happened at that time, it is also necessary to know that the development of the thinking capacity, beginning with the fifth sub-race of the Atlanteans, brought about a still further consequence. In a certain direction men acquired branches of knowledge and performed acts which were in no immediate connection with what the Manu had to consider as his proper task. These acquirements and arts lacked, first of all, the religious character. They dawned on man at a time when his only thought was to exploit them for his own advantage, for his personal wants.—To such acquirements belongs, for instance, that of Fire in its application to human industry. At the beginning of the Atlantean era man had no need of fire, as the vital force was still at his disposal. With this decrease of his ability to avail himself of this force, he was obliged to learn how to fashion his tools and implements from so-called lifeless things. Here the use of fire became most advantageous, and it was the same with regard to other natural forces. Man had also learned to make use of these forces without being conscious of their divine origin. This, indeed, was inevitable. Man was not to be forced to link these things, which assisted his own mentality, with the divine order of things. This he was rather meant to do voluntarily in his thoughts. The intention of the Manu was, then, to evoke in men a spontaneous need to establish a connection between such things and the higher order of the world. Men could, as it were, choose whether they would exploit the acquired knowledge for purely personal benefit, or use it in the religious service of a higher world. Just as man had previously been forced to consider himself as a part of the divine ruling of the world, from which there flowed in on him, for instance, the mastery of the vital force without any need of mental effort, so now he could also make use of natural forces without giving thought to the divine. Of those whom the Manu had gathered round himself, all were not ripe for the change. Indeed, very few of them were so. And only from these could the nucleus of the new race be actually formed by the Manu. It was, then, only with this small number that the Manu retired, in order to further their development, while the rest became merged in the general mass of mankind. It was then from this small number of men, thus finally grouped round the Manu, that all the true germs of progress in the fifth Root-Race up to the present time were derived. Thus, however, it becomes plain that the whole development of this fifth Root-Race displays two characteristic features. One of these distinguishes those who are animated by higher ideals, and who consider themselves as children of a divine universal power; the other appears in those who make everything subservient only to personal interests, to selfish ends.

This little band remained with the Manu until it had become strong enough to act in the new spirit, and until its members could set forth to impart this new spirit to that portion of mankind which remained over from the preceding races. This new spirit naturally assumed a different character with various nations, according to the different phases of their development. The old surviving characteristics became mixed with what the messengers of the Manu brought into the various parts of the world, and in this way manifold new cultures and civilizations arose.

The fittest personalities of those surrounding the Manu were chosen to become initiated little by little into his divine wisdom, so that they might become teachers to the rest. Thus it was that along with the old messengers of the gods there now arose a new kind of Initiates. These were they who developed their mentality in exactly the same manner as the rest of their fellow-men. The divine messengers of old—and the Manu—had not done so. Their development belongs to higher worlds. They brought their higher wisdom into earthly relations. What they gave to mankind was “a gift from on high.” Before the middle of the Atlantean era men were not advanced far enough to grasp with their own faculties the import of divine decrees. Now, in the period indicated, they were to reach this stage. Their earthly thought was to rise to the conception of the divine. Human Initiates united themselves with those who were superhuman. This signifies an important change in the development of humanity. The first Atlanteans had not yet the choice of viewing their leaders as divine messengers, or of not doing so. For what these accomplished appeared, perforce, as a deed of the higher worlds. A divine origin was stamped on it. On account of their power, the divine messengers of the Atlantean era were therefore sanctified Beings, surrounded by the lustre conferred on them by this power. The human Initiates of the subsequent era, if considered externally, are men among men. To be sure, they remained in touch with the higher worlds, receptive of the revelations and appearances of the messengers of the gods. Only on exceptional occasions, in the case of a higher necessity, they made use of certain powers, conferred on them from that source. Then did they perform feats which men failed to interpret in terms of the known laws and therefore rightly viewed as miracles. Nevertheless it is the higher purpose of all this to place men on their own feet, to develop perfectly their mentality. The human Initiates are now the mediators between the people and the higher powers; and Initiation alone qualifies one for intercourse with the messengers of the gods.

The human Initiates, the holy teachers, became, then, in the beginning of the fifth Root-Race, the leaders of the rest of mankind. The great priest-kings of prehistoric times—attested to, if not historically, at least mythologically—belong to this class of Initiates. The higher messengers of the gods gradually withdrew from this earth, handing over the leadership to these human Initiates, but still assisting them by deed and word. Were this not so, man would not attain to a free use of his mentality. The world stands under divine guidance; but man should not be forced to acknowledge this fact, but should do so in consequence of the free exercise of his mental capacity. Only when he has attained to this do the Initiates gradually unveil to him their secrets. But this cannot be attained suddenly. Rather is the whole development of the fifth Root-Race a slow path to this goal. At first the Manu himself still led his flock like children, but afterwards the leadership was gradually transferred to human Initiates. And, to-day, the progress still continues to consist in a mingling of conscious and unconscious acting and thinking on the part of men. Only at the end of the fifth Root-Race, when, after the progress made in the course of the sixth and seventh sub-races, a sufficiently large number of men will be ready to receive knowledge, the greatest Initiate will be able to reveal himself to them publicly. And this human Initiate will then be able to take over the further general leadership, just as the Manu had done at the end of the fourth Root-Race. The education of the fifth Root-Race has therefore as its aim the production of a larger portion of mankind who shall attain so far as to follow freely a human Manu, just as was done by the nucleus of this fifth race with regard to the divine Manu.

The development undergone by woman during the Lemurian era qualified her for an important rôle on the earth in connection with the beginning of the next Atlantean Root-Race. This was ushered in under the influence of highly developed entities who were acquainted with the laws of the moulding of races, and who were capable of turning the existing forces of human nature into such courses as led to the formation of a new race. Later on, a special reference will be made to these entities. For the present suffice it to say that superhuman wisdom and power were immanent in them. They separated a small number of the Lemurian men and appointed them to become the progenitors of the subsequent Atlantean Race. The place chosen lay in the torrid zone. The men of this little clan attained, under their guidance, the mastery of Nature's forces. They were full of energy, and knew how to wrest from Nature treasures of many kinds. They knew how to cultivate fields and how to utilize their fruits. Through the training to which they had been subjected (compare previous chapter), they had become men of strong will. It was in woman, however, that the mind and the soul were developed, for it was in her that memory and imagination, and all connected therewith, were found to have been already fostered.

The leaders to whom reference has been made brought about an arrangement of the little flock into small groups, and to woman they entrusted the ordering and arranging of these groups. Women had acquired, by means of their memory, the faculty of utilizing for the future all the experiences that they had once known. That which had proved valuable yesterday was turned by them to present advantage; and they were clearly aware that it would likewise be useful to-morrow. The arrangements of the communal life came thus from women. Under their influence the notions of “good and evil” were developed. Through their reflective life they had acquired an understanding of Nature. Out of their observations of Nature grew the ideas according to which they guided the actions of men. The leaders arranged things in such wise that the will-power and superabundant energy of men were ennobled and purified by the “soul” in woman. Of course, all this is to be considered as at an elementary stage. The words of our languages are too apt to suggest ideas derived from contemporary life.

Indirectly, through the awakened psychical life of women, did the leaders develop that of the men. In the above-mentioned colony, the influence of women was therefore very great. They were consulted whenever it was desired to interpret the signs of Nature. The whole mode of their psychic life was, however, still such that it was ruled by the “secret” psychic powers of men. To give an approximate, if not quite adequate, conception of this state, one might speak of a somnambulistic perception on the part of these women. The secrets of Nature were revealed to them, and the impulses of their actions were imparted in a kind of higher dream-state. Everything to them was the expression of spiritual powers, and appeared in the form of psychic faculties and visions. They abandoned themselves to the mystic working of their psychic powers. They were prompted to their actions by “inner voices” or by that which was told them by plants, animals, and stones, the wind and the clouds, or the rustling of the trees.

From soul-conditions of such a kind arose that which may be called human religion. The psychic element in Nature and in human life came gradually to be reverenced and worshipped. Some women attained to special predominance, because they were able to interpret from certain mysterious depths the phenomena of the world. So it came to pass that with these women that which was within them transposed itself into a kind of Nature-speech. For the beginning of speech lies in something akin to song. The power of thought converted itself into that of audible sound. The inner rhythm of Nature resounded through the life of “wise” women. People gathered round such women, and their song-like utterances were felt as the expression of higher powers. Thus did divine worship take its inception among men. It would be an error to consider that there was any “sense” in the spoken word at that time. Only the sound, tone, and rhythm were felt. No one had any aim other than that of drawing strength into the soul from what was heard. The whole procedure was under the guidance of the higher leaders. They had inspired the “wise” priestesses with tones and rhythms in a manner which cannot be described here, and it was thus that women were able to affect the souls of men in such a way as to ennoble them. It may be said that it was altogether in this manner that the true soul-life was awakened.

The Âkâshic Records reveal what are in this respect scenes of much beauty. One of these shall be described. We are in a wood close to a gigantic tree. The sun has just risen in the east. Mighty are the shadows thrown by the palm-like tree across the cleared space round it. With her face to the east, and in a state of exaltation, we discern a priestess on a seat prepared of curious natural objects and plants. Slowly and in a rhythmic cadence flow from her lips certain wondrous sounds which are repeated again and again. Ranged in large circles, a number of men and women sit round her with dreamy faces, absorbing inner life from the sounds. Still other scenes may be witnessed. At another place, arranged in like manner, a priestess chants in a similar way, but her tones have in them something more mighty, more powerful, and the men around her move in rhythmic dances. For this was the other method by means of which the “soul” entered mankind. The mysterious rhythms which man had caught from Nature were imitated in the movements of his own limbs. Thus was it that man felt himself at one with Nature and with the Powers that ruled her.

The part of the earth on which was reared the germ of the coming human race was particularly adapted for this purpose. It was situated where the still agitated and stormy earth had more or less settled down. For Lemuria was greatly troubled by storms. The earth had not then reached its later density. The thin soil was everywhere undermined by volcanic forces bursting forth in smaller or greater streams. Mighty volcanoes were found nearly everywhere, and continually exercised a devastating activity. In all their arrangements men were accustomed to take this fiery agency into consideration. They even turned the fire to advantage in respect of their works and enterprises. The state of things was such that this natural fire could be turned to account in human labour just as is the case to-day with artificial fire. It was the activity of volcanic fire that also brought about the ruin of the Lemurian continent. The portion of Lemuria in which the Root-Race of the Atlanteans was to appear had, it is true, a hot climate, but nevertheless it was exempt, on the whole, from subjection to volcanic agency. Human nature could develop itself here more calmly and peacefully. The more nomadic life of former times was abandoned, and fixed settlements increased in number.

One has to remember that the human body was at this time still very plastic and flexible. It was still in a state of formation, in keeping with man's inner changes. At a recent era, for instance, men were still quite different as to their external appearance. The external influence of the country and of the climate continued to affect their form. But in the specified colony the body became increasingly an expression of the inner psychic life. This colony contained at the same time a species of men who were advanced, and of a finer external form. It should be said that the true human form was created by what had been clone by the leaders. The work was certainly very slow and gradual, but the progress began with the unfolding of the psychic life in man; and the still soft and plastic body adapted itself accordingly. It is a law of human development that the transforming influence of man on his physical body decreases with progress. Indeed, that physical body only acquired a fairly firm form through the development of intellectual power, and contemporaneously with the solidification of the stony, mineral and metallic formations of the earth, which were connected with this development. For in the Lemurian, and even in the Atlantean era also, stones and metals were far softer than they afterwards became. This is not in contradiction with the fact that there still exist descendants of the last Lemurians and Atlanteans who even now display forms no less solid than those of the later human races. These remainders had to adapt themselves to the altered conditions surrounding them, and consequently became more rigid. This is precisely the cause of their gradual extinction. They did not mould themselves from within, but their less developed inner nature was forced from without into rigidity and thereby brought to a standstill. And this standstill is truly a retrogression, for even the inner life deteriorated because it could not live itself out in the solidified external body.

Animal life displayed a still greater capacity for change. (Reference will be made later on to the kinds of animals present at the time of the earliest races, both as to their origin and also as to the appearance of new forms of animals during the subsequent history of men. Suffice it here to say that the existing animal species were in a state of constant transformation, and that new species continued to arise.) This transformation was naturally gradual. The reasons of the transformation lay, partly, in the change of domicile and mode of life. Animals had an extraordinarily quick capacity for adaptation to new conditions. The plastic body altered its organs with comparative quickness, so that, after a longer or shorter time, the descendants of a particular species well-nigh ceased to resemble their progenitors. It was also thus with plants, but in a more pronounced degree. The greatest influence on the transformation of man and animals was due to man himself, by his either instinctively bringing living beings into such surroundings that they assumed definite forms, or by attempting to produce changes by breeding. The transforming influence of man on nature was, at that time, incalculably greater than is the case at present, and this was especially the case in the colony described. For here this transformation was guided by the leaders in a manner which was not realized by men. So it came about that, when men went forth to found the various Atlantean races, they took with them highly advanced knowledge as to the breeding of animals and plants. The growth of civilization was, then, essentially a consequence of the knowledge which they had brought with them. Nevertheless it must be emphasized that these instructions were only instinctive in character, and in essence they still remained so among the first Atlantean races.

The predominance of the woman-soul, already indicated, is particularly strong in the last Lemurian epoch, and continues into the Atlantean era, when the fourth sub-race was in preparation. It must not, however, be thought that this was the case with the whole of mankind; but it holds true as regards that portion of the earthly population from which came forth, at a later period, the truly advanced races. This influence was most potent on all that is “unconscious” in, or about man. The acquisition of certain habitual gestures, the subtleties of sense perception, the feeling for beauty, a good deal of the sensitive and emotional life common to men in general, emanated originally from the soul of woman. It is not saying too much if we interpret the communications of the Âkâshic Records to this effect: “Civilized nations have a bodily structure and a bodily expression, as well as certain bases of the physically psychic life, which have been stamped on them by woman.”

The development undergone by woman during the Lemurian era qualified her for an important rôle on the earth in connection with the beginning of the next Atlantean Root-Race. This was ushered in under the influence of highly developed entities who were acquainted with the laws of the moulding of races, and who were capable of turning the existing forces of human nature into such courses as led to the formation of a new race. Later on, a special reference will be made to these entities. For the present suffice it to say that superhuman wisdom and power were immanent in them. They separated a small number of the Lemurian men and appointed them to become the progenitors of the subsequent Atlantean Race. The place chosen lay in the torrid zone. The men of this little clan attained, under their guidance, the mastery of Nature's forces. They were full of energy, and knew how to wrest from Nature treasures of many kinds. They knew how to cultivate fields and how to utilize their fruits. Through the training to which they had been subjected (compare previous chapter), they had become men of strong will. It was in woman, however, that the mind and the soul were developed, for it was in her that memory and imagination, and all connected therewith, were found to have been already fostered.

The leaders to whom reference has been made brought about an arrangement of the little flock into small groups, and to woman they entrusted the ordering and arranging of these groups. Women had acquired, by means of their memory, the faculty of utilizing for the future all the experiences that they had once known. That which had proved valuable yesterday was turned by them to present advantage; and they were clearly aware that it would likewise be useful to-morrow. The arrangements of the communal life came thus from women. Under their influence the notions of “good and evil” were developed. Through their reflective life they had acquired an understanding of Nature. Out of their observations of Nature grew the ideas according to which they guided the actions of men. The leaders arranged things in such wise that the will-power and superabundant energy of men were ennobled and purified by the “soul” in woman. Of course, all this is to be considered as at an elementary stage. The words of our languages are too apt to suggest ideas derived from contemporary life.

Indirectly, through the awakened psychical life of women, did the leaders develop that of the men. In the above-mentioned colony, the influence of women was therefore very great. They were consulted whenever it was desired to interpret the signs of Nature. The whole mode of their psychic life was, however, still such that it was ruled by the “secret” psychic powers of men. To give an approximate, if not quite adequate, conception of this state, one might speak of a somnambulistic perception on the part of these women. The secrets of Nature were revealed to them, and the impulses of their actions were imparted in a kind of higher dream-state. Everything to them was the expression of spiritual powers, and appeared in the form of psychic faculties and visions. They abandoned themselves to the mystic working of their psychic powers. They were prompted to their actions by “inner voices” or by that which was told them by plants, animals, and stones, the wind and the clouds, or the rustling of the trees.

From soul-conditions of such a kind arose that which may be called human religion. The psychic element in Nature and in human life came gradually to be reverenced and worshipped. Some women attained to special predominance, because they were able to interpret from certain mysterious depths the phenomena of the world. So it came to pass that with these women that which was within them transposed itself into a kind of Nature-speech. For the beginning of speech lies in something akin to song. The power of thought converted itself into that of audible sound. The inner rhythm of Nature resounded through the life of “wise” women. People gathered round such women, and their song-like utterances were felt as the expression of higher powers. Thus did divine worship take its inception among men. It would be an error to consider that there was any “sense” in the spoken word at that time. Only the sound, tone, and rhythm were felt. No one had any aim other than that of drawing strength into the soul from what was heard. The whole procedure was under the guidance of the higher leaders. They had inspired the “wise” priestesses with tones and rhythms in a manner which cannot be described here, and it was thus that women were able to affect the souls of men in such a way as to ennoble them. It may be said that it was altogether in this manner that the true soul-life was awakened.

The Âkâshic Records reveal what are in this respect scenes of much beauty. One of these shall be described. We are in a wood close to a gigantic tree. The sun has just risen in the east. Mighty are the shadows thrown by the palm-like tree across the cleared space round it. With her face to the east, and in a state of exaltation, we discern a priestess on a seat prepared of curious natural objects and plants. Slowly and in a rhythmic cadence flow from her lips certain wondrous sounds which are repeated again and again. Ranged in large circles, a number of men and women sit round her with dreamy faces, absorbing inner life from the sounds. Still other scenes may be witnessed. At another place, arranged in like manner, a priestess chants in a similar way, but her tones have in them something more mighty, more powerful, and the men around her move in rhythmic dances. For this was the other method by means of which the “soul” entered mankind. The mysterious rhythms which man had caught from Nature were imitated in the movements of his own limbs. Thus was it that man felt himself at one with Nature and with the Powers that ruled her.

The part of the earth on which was reared the germ of the coming human race was particularly adapted for this purpose. It was situated where the still agitated and stormy earth had more or less settled down. For Lemuria was greatly troubled by storms. The earth had not then reached its later density. The thin soil was everywhere undermined by volcanic forces bursting forth in smaller or greater streams. Mighty volcanoes were found nearly everywhere, and continually exercised a devastating activity. In all their arrangements men were accustomed to take this fiery agency into consideration. They even turned the fire to advantage in respect of their works and enterprises. The state of things was such that this natural fire could be turned to account in human labour just as is the case to-day with artificial fire. It was the activity of volcanic fire that also brought about the ruin of the Lemurian continent. The portion of Lemuria in which the Root-Race of the Atlanteans was to appear had, it is true, a hot climate, but nevertheless it was exempt, on the whole, from subjection to volcanic agency. Human nature could develop itself here more calmly and peacefully. The more nomadic life of former times was abandoned, and fixed settlements increased in number.

One has to remember that the human body was at this time still very plastic and flexible. It was still in a state of formation, in keeping with man's inner changes. At a recent era, for instance, men were still quite different as to their external appearance. The external influence of the country and of the climate continued to affect their form. But in the specified colony the body became increasingly an expression of the inner psychic life. This colony contained at the same time a species of men who were advanced, and of a finer external form. It should be said that the true human form was created by what had been clone by the leaders. The work was certainly very slow and gradual, but the progress began with the unfolding of the psychic life in man; and the still soft and plastic body adapted itself accordingly. It is a law of human development that the transforming influence of man on his physical body decreases with progress. Indeed, that physical body only acquired a fairly firm form through the development of intellectual power, and contemporaneously with the solidification of the stony, mineral and metallic formations of the earth, which were connected with this development. For in the Lemurian, and even in the Atlantean era also, stones and metals were far softer than they afterwards became. This is not in contradiction with the fact that there still exist descendants of the last Lemurians and Atlanteans who even now display forms no less solid than those of the later human races. These remainders had to adapt themselves to the altered conditions surrounding them, and consequently became more rigid. This is precisely the cause of their gradual extinction. They did not mould themselves from within, but their less developed inner nature was forced from without into rigidity and thereby brought to a standstill. And this standstill is truly a retrogression, for even the inner life deteriorated because it could not live itself out in the solidified external body.

Animal life displayed a still greater capacity for change. (Reference will be made later on to the kinds of animals present at the time of the earliest races, both as to their origin and also as to the appearance of new forms of animals during the subsequent history of men. Suffice it here to say that the existing animal species were in a state of constant transformation, and that new species continued to arise.) This transformation was naturally gradual. The reasons of the transformation lay, partly, in the change of domicile and mode of life. Animals had an extraordinarily quick capacity for adaptation to new conditions. The plastic body altered its organs with comparative quickness, so that, after a longer or shorter time, the descendants of a particular species well-nigh ceased to resemble their progenitors. It was also thus with plants, but in a more pronounced degree. The greatest influence on the transformation of man and animals was due to man himself, by his either instinctively bringing living beings into such surroundings that they assumed definite forms, or by attempting to produce changes by breeding. The transforming influence of man on nature was, at that time, incalculably greater than is the case at present, and this was especially the case in the colony described. For here this transformation was guided by the leaders in a manner which was not realized by men. So it came about that, when men went forth to found the various Atlantean races, they took with them highly advanced knowledge as to the breeding of animals and plants. The growth of civilization was, then, essentially a consequence of the knowledge which they had brought with them. Nevertheless it must be emphasized that these instructions were only instinctive in character, and in essence they still remained so among the first Atlantean races.

The predominance of the woman-soul, already indicated, is particularly strong in the last Lemurian epoch, and continues into the Atlantean era, when the fourth sub-race was in preparation. It must not, however, be thought that this was the case with the whole of mankind; but it holds true as regards that portion of the earthly population from which came forth, at a later period, the truly advanced races. This influence was most potent on all that is “unconscious” in, or about man. The acquisition of certain habitual gestures, the subtleties of sense perception, the feeling for beauty, a good deal of the sensitive and emotional life common to men in general, emanated originally from the soul of woman. It is not saying too much if we interpret the communications of the Âkâshic Records to this effect: “Civilized nations have a bodily structure and a bodily expression, as well as certain bases of the physically psychic life, which have been stamped on them by woman.”