An Outline of Occult Science Part 2

Just as the physical body falls into decay if the etheric body does not keep it together, and as the etheric body sinks into unconsciousness if not illuminated by the astral body, so the astral body would necessarily allow the past to be lost in oblivion unless the ego rescued the past by carrying it over into the present. What death is to the physical body and sleep to the etheric, the power of forgetting is to the astral body. We may put this in another way, and say that life is the special characteristic of the etheric body, consciousness that of the astral body, and memory that of the ego.

It is still easier to make the mistake of attributing memory(2) to an animal than that of attributing consciousness to a plant. It is so natural to think of memory when a dog recognizes its master, whom perhaps it has not seen for some time; yet in reality the recognition is not due to memory at all, but to something quite different. The dog feels a certain attraction toward its master which proceeds from the personality of the latter. This gives the dog a sense of pleasure whenever its master is present, and every time this happens it is a cause of the repet.i.tion of the pleasure. But memory only exists in a being when he not only feels his present experiences, but retains those of the past. A person might admit this, and yet fall into the error of thinking the dog has memory. For it might be said that the dog pines when its master leaves it, and therefore it retains a remembrance of him. This too is an inaccurate opinion. Living with its master has made his presence a condition of well-being to the dog, and it feels his absence much in the same way in which it feels hunger. One who does not make these distinctions will not arrive at a clear understanding of the true conditions of life.

Memory and forgetfulness have for the ego much the same significance that waking and sleeping have for the astral body. Just as sleep banishes into nothingness the cares and troubles of the day, so does forgetfulness draw a veil over the sad experiences of life and efface part of the past. And just as sleep is necessary for the recuperation of the exhausted vital forces, so must a man blot out from his memory certain portions of his past life if he is to face his new experiences freely and without prejudice. It is out of this very forgetfulness that strength arises for the perception of new facts. Let us take the case of learning to write.

All the details which a child has to go through in this process are forgotten. What remains is the ability to write. How would a person ever be able to write if each time he took up his pen all his experiences in learning to write rose up before his mind?

Now there are many different degrees of memory. Its simplest form is manifest when a person perceives an object and, after turning away from it, retains its image in his mind. He formed the image while looking at the object, A process was then carried out between his astral body and his ego. The astral body lifted into consciousness the outward impression of the object, but knowledge of the object would last only as long as the thing itself was present, unless the ego absorbed the knowledge into itself and made it its own.

It is at this point that occult science draws the dividing line between what belongs to the body and what belongs to the soul. It speaks of the astral body as long as it is a question of the gaining of knowledge from an object which is present. But what gives knowledge duration is known as soul. From this it can at once be seen how close is the connection in man between the astral body and that part of the soul which gives a lasting quality to knowledge. The two are, to a certain extent, united into one principle of human nature. Consequently, this unity is often denoted the astral body. When exact terms are desired, the astral body is called the _soul-body_, and the soul, in so far as it is united with the latter, is called the _sentient soul_.

The ego rises to a higher stage of its being when it centres its activity on what it has gained for itself out of its knowledge of objective things.

It is by means of this activity that the ego detaches itself more and more from the objects of perception, in order to work within that which is its own possession. The part of the soul on which this work devolves is called the rational- or intellectual-soul.(3) It is the peculiarity of the sentient and intellectual souls that they work with that which they receive through sense-impressions of external objects of which they retain the memory. The soul is then wholly surrendered to something which is really outside it. Even what it has made its own through memory, it has actually received from without. But it is able to go beyond all this, and occult science can most easily give an idea of this by drawing attention to a simple fact, which, however, is of the greatest importance. It is, that in the whole range of speech there is but one name which is distinguished by its very nature from all other names. This is the name "I." Every other name can be applied by any one to the thing or being to which it belongs. The word "I," as the designation of a being, has a meaning only when given to that being by himself. Never can any outside voice call us by the name of "I." We can apply it only to ourselves. I am only an "I" to myself; to every one else I am a "you," and every one else is a "you" to me. This fact is the outward expression of a deeply significant truth. The real essence of the ego is independent of everything outside of it, and it is on this account that its name cannot be applied to it by any one else. This is the reason why those religions confessions which have consciously maintained their connections with occult science, speak the word "I" as the "unutterable name of G.o.d." For the fact above mentioned is exactly what is referred to when this expression is used. Nothing outward has access to that part of the human soul of which we are now speaking. It is the "hidden sanctuary" of the soul. Only a being of like nature with the soul can win entrance there.

"The divinity dwelling in man speaks when the soul recognizes itself as an ego." Just as the sentient and intellectual souls live in the outer world, so a third soul-principle is immersed in the divine when the soul becomes conscious of its own nature.

In this connection a misunderstanding may easily arise; it may seem as though occult science interpreted the ego to be one with G.o.d. But it by no means says that the ego is G.o.d, only that it is of the same nature and essence as G.o.d. Does any one declare the drop of water taken from the ocean to be the ocean, when he a.s.serts that the drop and the ocean are the same in essence or substance? If a comparison is needed, we may say, "The ego is related to G.o.d as the drop of water is to the ocean." Man is able to find a divine element within himself, because his original essence is derived directly from the Divine. Thus man, through the third principle of his soul, attains an inner knowledge of himself, just as through his astral body he gains knowledge of the outer world. For this reason occult science calls the third soul-principle _the consciousness-soul_, and it holds that the soul-part of man consists of three principles, the _sentient-_, _intellectual-_, and _consciousness-souls_, just as the bodily part has three principles, the _physical_, _etheric_, and _astral bodies_.

The real nature of the ego is first revealed in the consciousness-soul.

Through feeling and reason the soul loses itself in other things; but as the consciousness-soul it lays hold of its own essence. Therefore this ego can only be perceived through the consciousness-soul by a certain inner activity. The images of external objects are formed as those objects come and go, and the images go on working in the intellect by virtue of their own force. But if the ego is to perceive itself, it cannot merely _surrender_ itself; it must first, by inner activity, draw up its own being out of its depths, in order to become conscious of it. A new activity of the ego begins with this self cognition,-with self-recollection. Owing to this activity, the perception of the ego in the consciousness-soul possesses an entirely different meaning for man from that conveyed by the observation of all that reaches him through the three bodily principles and the two other soul-principles. The power which reveals the ego in the consciousness-soul is in fact the same power which manifests everywhere else in the world; only in the body and the lower soul-principles it does not come forth directly, but is manifested little by little in its effects. The lowest manifestation is through the physical body, thence a gradual ascent is made to that which fills the intellectual soul. Indeed, we may say that with each ascending step one of the veils falls away in which the hidden centre is wrapped. In that which fills the consciousness-soul, this hidden centre emerges unveiled into the temple of the soul. Yet it shows itself just here to be but a drop from the ocean of the all-pervading Primordial Essence; and it is here that man first has to grasp it,-this Primordial Essence. He must recognize it in himself before he is able to find it in its manifestations.

That which penetrates into the consciousness-soul like a drop from the ocean is called by occult science _Spirit_. In this way is the consciousness-soul united with the spirit, which is the hidden principle in all manifested things. If man wishes to lay hold of the spirit in all manifestation, he must do it in the same way in which he lays hold of the ego in the consciousness-soul. He must extend to the visible world the activity which has led him to the perception of his ego. By this means he evolves to yet higher planes of his being. He adds something new to the principles of his body and soul. The first thing that happens is that he himself conquers what lies hidden in his lower soul-principles, and this is effected through the work which the ego carries on within the soul. How man is engaged in this work becomes evident if we compare a high-minded idealist with a person who is still given up to low desires and so-called sensual pleasures. The latter becomes trans.m.u.ted into the former if he withdraws from certain lower tendencies and turns to higher ones. He thus works through his ego upon his soul thereby enn.o.bling and spiritualizing it. The ego has become the master of that man's soul-life. This may be carried so far that no desire or wish can take root in the soul unless the ego permits its entrance. In this way the whole soul becomes a manifestation of the ego, which previously only the consciousness-soul had been. All civilized life and all spiritual effort really consist in the one work, which has for its object to make the ego the master. Every one now living is engaged in this work whether he wishes it or not, and whether or not he is conscious of the fact.

Again, by this work human nature is drawn upward to higher stages of being. Man develops new principles of his being. These lie hidden from him behind what is manifest. If man is able by working upon his soul, to make his ego master of it, so that the latter brings into manifestation what is hidden, the work may extend yet farther and include the astral body. In that case the ego takes possession of the astral body by uniting itself with the hidden wisdom of this astral principle. In occult science the astral body which is thus conquered and transformed by the ego is called the _Spirit-Self_. (This is the same as what is known as "_Manas_" in theosophical literature, a term borrowed from the wisdom of the East.) In the Spirit-Self a higher principle is added to human nature, one which is present as though in the germ, and which in the course of the work of the human being on itself comes forth more and more.

Man conquers his astral body by pus.h.i.+ng through to the hidden forces lying behind it; a similar thing happens, at a later stage of development, to the etheric body: but the work on the latter is more arduous, for what is hidden in the etheric body is enveloped in two veils, but what is hidden in the astral body in only one.(4) Occult science gives an idea of the difference in the work on the two bodies by pointing out certain changes which may take place in man in the course of his development. Let us at first think of the way in which certain soul-qualities of man develop when the ego works upon the soul; how pleasures and desires, joys and sorrows, may change. We have only to look back to our childhood. What gave us pleasure then, what caused us pain? What have we learned in addition to what we knew as children? All this is but an expression of the way in which the ego has gained the mastery over the astral body, for it is this principle which is the vehicle of pleasure and pain, joy and sorrow.

Compared with these things, how little in the course of time do certain other human qualities change, for example, the temperament, the deeper peculiarities of the character, and like qualities. A pa.s.sionate child will often retain certain tendencies to sudden anger during its development in later life.

This is such a striking fact that there are thinkers who entirely deny the possibility of changing the fundamental character. They a.s.sume that it is something permanent throughout life, and that it is merely a question of its being manifested in one way or another. But such an opinion is due to defective observation. To one who is capable of seeing such things, it is evident that even the character and temperament of a person may be transformed under the influence of his ego. It is true that this change is slow in comparison with the change in the qualities before mentioned. We may compare the relation to each other of the rates of change in the two bodies to the movements of the hour-hand and minute-hand of a clock. Now the forces which bring about a change of character or temperament belong to the hidden forces of the etheric body. They are of the same nature as the forces which govern the kingdom of life,-the same, therefore, as the forces of growth, nutrition, and generation. Further explanations in this work will throw the right light on these things.

Thus it is not when man simply gives himself up to pleasure and pain, joy and sorrow, that the ego is working on the astral body, but when the peculiarities of these qualities of the soul are changed; and the work is extended in the same way to the etheric body, when the ego applies its energies to changing the character or temperament. This change, too, is one in which every person living is engaged, whether consciously or not.

The most powerful incitement to this kind of change in ordinary life is that given by religion. If the ego allows the impulses which flow from religion to work upon it again and again, they become a power within it which extends to the etheric body and changes it as lesser impulses in life effect the transformation of the astral body. These lesser impulses, which come to man through study, reflection, the enn.o.bling of feeling, and so on, are subject to the manifold changes of existence; but religious feelings impress a certain stamp of uniformity upon all thinking, feeling, and willing. They diffuse an equal and single light over the whole life of the soul.

Man thinks and feels one thing to-day, another to-morrow, the causes of which are of many different kinds; but one who, consistently holding to his religious convictions, has a glimpse of something which persists through all changes, will relate his thoughts and feelings of to-day, as well as his experiences of to-morrow, to that fundamental feeling he possesses. Thus religious belief has the power of permeating the whole of the soul-life. Its influences increase in strength as time goes on because they are constantly repeated. Hence they acquire the power of working upon the etheric body.

In a similar way the influences of true art work upon man. If,-going beyond the outer form, colour and tone of a work of art,-he penetrates to its spiritual foundations with his imagination and feeling, then the impulses thus received by the ego actually reach the etheric body. When this thought is followed out to its logical conclusion, the immense significance of art in all human evolution may be estimated. Only a few instances are pointed out here of what induces the ego to work upon the etheric body. There are many similar influences in human life which are not so apparent at the first glance. But these instances are enough to show that there is yet another principle of man's nature hidden within him, which the ego is making more and more manifest. Occult science denotes this second principle of the spirit the _Life-Spirit_. (It is the same which in current theosophical literature is called Budhi, a term borrowed from Eastern wisdom.) The expression "Life-Spirit" is appropriate, because the same forces are at work within it as are active in the vital body, with the difference that when they are manifesting in the latter the ego is not active. When, however, these powers express themselves as the Life-Spirit, they are interpenetrated by the ego.

Man's intellectual development, the purification and enn.o.bling of his feelings and of the manifestations of his will, are the measure of the degree in which he has transformed the astral body into the Spirit-Self.

His religious experiences, as well as many others, are stamped upon the etheric body, making it into the Life-Spirit. In the ordinary course of life this happens more or less unconsciously; so-called initiation, on the contrary, consists in man's being directed by occult science to the means through which he may quite consciously take in hand this work on the Spirit-Self and Life-Spirit. These means will be dealt with in later parts of this book. In the meantime it is important to show that, besides the soul and the body, the spirit also is working within man. It will be seen later how this spirit belongs to the eternal part of man, as contrasted with the perishable body.

But the work of the ego on the astral and etheric bodies does not exhaust its activity, which is also extended to the physical body. A slight effect of the influence of the ego on the physical body may be seen when certain experiences cause a person to blush or turn pale. In this case the ego is actually the occasion of a process in the physical body. Now if through the activity of the ego in man, changes occur influencing the physical body, the ego is really united with the hidden forces of the physical body, that is, with the same forces which bring about its physical processes. Occult science says that during such activity the ego is working on the physical body. This expression must not be misunderstood.

It must on no account be supposed that this work is of a grossly material nature. What appears as gross material in the physical body is merely the manifested part of it; behind this are the hidden forces of its being, which are of a spiritual nature. When the ego puts forth its energies in the manner described, it unites itself, not with the outer material manifestation of the physical body, but with the invisible forces which bring that body into being and afterwards cause it to decay. This work of the ego on the physical body can only very partially become clear to man's consciousness in ordinary life. It can become fully clear only when, under the influence of occult science, man consciously takes the work into his own hands. Then he becomes aware that there is a third spiritual principle within him. It is that which occult science calls the _Spirit-Man_, as contrasted with physical man. (In theosophical literature this "Spirit-Man" is known as Atma.)

Again, with regard to the Spirit-Man, it is easy to make a mistake. In the physical body we see man's lowest principle, and on this account find it hard to realize that the work on that body should be accomplished by the highest principle of the human ent.i.ty. But just because the spirit active within the physical body is hidden under three veils, the highest kind of human effort is needed in order to make the ego one with that which is the hidden spiritual energy of the body.

Occult science, therefore, represents man as a being composed of many principles. Those of a bodily nature are:

the physical body, the etheric or vital body, the astral body.

The soul-principles are:

the sentient-soul, the intellectual- or rational-soul, the consciousness-soul.

It is in the soul that the ego diffuses its light. Of a spiritual nature are:

the Spirit-Self, the Life-Spirit, the Spirit-Man.

It follows from what was said above that the sentient-soul and the astral body are closely united and in a certain sense are one. Similarly, the consciousness-soul and the Spirit-Self form a whole, for in the consciousness-soul the spirit s.h.i.+nes forth, and thence irradiates with its light the other principles of the human being. Hence occult science also speaks of man's organization as follows. The intellectual-soul is simply called the ego, because it partakes of the nature of the ego, and in a certain sense is the ego, not yet conscious of its spiritual nature. We thus have seven divisions of man:

(1) physical body; (2) etheric or vital body; (3) astral body; (4) Ego; (5) Spirit-Self; (6) Life-Spirit; (7) Spirit-Man.

Even one accustomed to materialistic habits of thought would not find in this sevenfold organization of man the "fanciful magic" often attributed to the number seven, if one would only keep strictly to the meaning of the above explanations without himself injecting arbitrarily the idea of something magical into the matter. Occult science speaks of these seven principles of man in exactly the same way, only from the standpoint of a higher form of observation of the world, as allusion is commonly made to the seven colours that make up white light, or to the seven notes of the scale (the octave being regarded as a repet.i.tion of the keynote). As light appears in seven colours, and sound in seven tones, so is the unity of man's nature manifested in the seven principles described. No more superst.i.tion attaches to the number seven in the case of occult science than when a.s.sociated with the spectrum or with the scale.

On one occasion when these facts were put forward verbally, the objection was made that the statement about the number seven does not apply to colours, since there are others beyond the red and violet rays, invisible to the eye. But even in this respect the comparison with colours holds good, for, in fact, the human being expands beyond the physical body on the one side, and beyond the Spirit-Man on the other; only to the methods of spiritual observation of which occult science here speaks, are these extensions of the human being "spiritually invisible," just as the colours beyond red and violet are physically invisible. This explanation becomes necessary, because the opinion so easily arises that occult science does not seriously apply itself to scientific thinking, but treats such matters unscientifically. However, one who carefully considers the meaning of the statements made by occult science will find that in reality it is never at variance with genuine science; neither when it brings forward the facts of natural science as ill.u.s.trations, nor when its statements are directly connected with natural research.

CHAPTER III. SLEEP AND DEATH

The nature of waking consciousness cannot be fathomed without observing that condition which man experiences during sleep, and the problem of life cannot be approached without studying death. Any one failing to perceive the importance of occult science may distrust the manner in which it studies sleep and death. Occult science is, however, capable of appreciating the motives from which such distrust arises. For there is nothing incomprehensible in the a.s.sertion that man exists for an active, purposeful life, that his acts depend on his devotion thereto, and that absorption in such conditions as sleep and death can result only from a taste for idle dreaming, and can lead to nothing else than vain imaginings.

The refusal to accept anything of so fantastic a nature may readily be regarded as the expression of a sound mind, while indulgence in such "idle dreaming" is accounted morbid, and a pursuit fit only for people in whom the joy and ardour of life are lacking, and who are incapable of "real work." It would be wrong to set this a.s.sertion aside at once as an injustice, for it contains a certain grain of truth. It is one quarter truth, and must be completed by the remaining three quarters belonging to it. Now if we dispute the one quarter which is right, with one who recognizes that one quarter quite distinctly but who does not dream of the other three quarters, we only rouse his suspicions. For it must be indeed granted absolutely that the study of that which lies hidden in sleep and death is morbid if it leads to weakness or to estrangement from real life.

No less must we admit that much of that which has always called itself occult science in the world, and which is even now practised under that name, bears the impression of what is unhealthy and hostile to life; but this certainly does not spring from _genuine occult science_.

The real fact of the matter is this, that just as a man cannot always be awake, so neither is he sufficiently equipped for the actual conditions of life, in its entire range, without that which occult science has to offer him. Life continues during sleep, and the forces which work and labour during the waking state draw their strength and refreshment from that which sleep gives them. It is thus with the things under our observation in the manifested world. The boundaries of the world are wider than the field of this observation; and what man recognizes in the visible must be supplemented and fertilized by what he is able to know of the invisible world. A man who did not continually renew his exhausted forces by sleep, would bring his life to destruction; and in the same way a view of the world which is not fertilized by a knowledge of the unseen, must lead to a feeling of desolation.

It is similarly so with regard to death. Living creatures fall a prey to death in order that new life may arise. It is occult science which throws light on Goethe's beautiful phrase: "Nature invented Death in order to have much Life." Just as in the ordinary sense there could be no life without death, so can there be no real knowledge of the visible world without insight into the invisible. All discernment of the visible must plunge again and again into the invisible in order to develop. Thus it is evident that occult science alone makes the life of revealed knowledge possible. When it emerges in its true form it never enfeebles life, but strengthens it and ever renews its freshness and health, when, left to its own resources, it has become weak and diseased.

When a man sinks into sleep the connection between his principles changes, as described earlier in this work. The part of the sleeping man which lies upon his couch comprises the physical and etheric bodies, but not the astral body and not the ego. It is because the etheric body remains bound to the physical body in sleep that the life-activities continue. For the moment the physical body is left to itself, it must of necessity fall into decay. The things that are extinguished in sleep are ideas, pain, pleasure, joy, grief, the ability to express conscious will, and similar facts of existence. But the astral body is the vehicle of all these things. That the astral body, with all its joy and sorrow, its realm of thought and will, is annihilated in sleep is an opinion that cannot be entertained by an unbiased judgment; it exists still, but in another condition. In order that the human ego and the astral body may not only be endowed with pleasure and pain and all the other things we have named, but also have a conscious perception of them, it is necessary that the astral body should be united with the physical and etheric bodies. This is the case during waking life, but not in sleep. The astral body has withdrawn itself from the other bodies. It has adopted another kind of existence than that which it possesses while united with the physical and etheric bodies. Now it is the task of occult science to study this other kind of existence in the astral body. During sleep, the astral body withdraws from the possibility of external observation and occult science must trace it in its hidden life, until it again takes possession of its physical and etheric bodies on waking.

As in all cases when knowledge of the hidden things and events of life have to be dealt with, clairvoyant observation is necessary for the discovery of the real facts of the sleep state in its true nature, but if that which may be discovered by this means has once been made clear, it is comprehensible to really unprejudiced thought without further demonstration. For events in the unseen world show themselves by their effects in the manifested world. If what is revealed by clairvoyant vision is an explanation of visible events, such a confirmation by life itself is the proof which may rightly be demanded. Even one who will not use the means to be given later for the attainment of clairvoyant vision, may have the following experience: he may, in the first place, take the statements of the clairvoyant for granted, and then apply them to the material events within his experience. He will then find that life thereby becomes clear and comprehensible; and the more exact and minute his observations of ordinary life, the more readily will he come to this conclusion.

Even though the astral body during sleep pa.s.ses through no experiences, though it is not conscious of pleasure, pain, and the like, it does not remain inactive. On the contrary, it is a fact that active work is its function in the sleep state. For it is the astral body which strengthens and recuperates man's forces, exhausted during waking life. As long as the astral body is united with the physical and etheric bodies it is related to the outer world through these two bodies. They convey to it perceptions and representations. Through the impressions which they receive from their surroundings, it experiences pleasure and pain. Now the physical body can be preserved in the form and shape suitable to the individual only by means of the human etheric body. But this human form can be preserved only by an etheric body which on its part receives corresponding forces from the astral body. The etheric body is the builder, the architect, of the physical body. It can, however, construct in the true sense only when it receives from the astral body the impulse as to the manner in which it must build. In this latter are contained the models, according to which the etheric body gives the physical body its form. During our waking hours these models for the physical body are not present in the astral body, or, at least, only to a certain extent. For in waking life the soul replaces these models with its own images. When a person directs his senses upon his environment he thus creates in his ideas pictures which are copies of the world around him. In fact these copies at first disturb the prototypes which give the etheric body the impulse to preserve the physical body.

Such disturbance could not be present if a man, by virtue of his own activity, could convey to his astral body those pictures which would give the right impulse to the etheric body. Yet this very disturbance plays an important part in human life, and is able to express itself because the models for the etheric body do not come into full play in the waking life.

This fact is revealed by "fatigue." Now, during sleep, no external impressions disturb the force of the astral body. Therefore in this condition it can expel fatigue. The work of the astral body during sleep consists in removing fatigue, and it can accomplish this only by leaving the physical and etheric bodies. During waking life the astral body does its work within the physical body; during sleep it works on the latter from without.

For instance, just as the physical body has need of the outer world, which is of like substance with itself, for its supply of food, something of the same kind takes place in the case of the astral body. Let us imagine a physical human body removed from the surrounding world: it would die. That shows that physical life is an impossibility without the entire physical environment. In fact, the whole earth must be just as it is if physical human bodies are to exist upon it. For, in reality, the whole human body is only a part of the earth,-indeed, in a wider sense, part of the whole physical universe. In this respect it is related in the same sense as, for example, the finger of a hand to the entire human body. Separate the finger from the hand and it cannot remain a finger: it withers away. Such would also be the fate of the human body were it removed from that body of which it is a member,-from the conditions of life with which the earth provides it. Let it be raised above the surface of the earth but a sufficient number of miles and it will perish as the finger perishes when cut off from the hand. If this fact is less apparent in the case of a man's physical organism than in that of his finger and his body, it is merely because the finger cannot walk about on the body as man is able to do on the earth, and because on that account the dependence of the former is more obvious.

In the same way that the physical body is embedded in the physical world to which it belongs, so does the astral body form a part of its own world, only it is torn out of it in waking life. We can form a clear idea of what happens by having recourse to an a.n.a.logy. Imagine a vessel filled with water. No one drop is a separate thing in itself within that entire ma.s.s of water. But let us take a little sponge and with it suck up a single drop from the whole ma.s.s of water. Something of this kind happens to the human astral body on awaking. During sleep it is in a world resembling its own nature. In a certain sense it forms part of it. On awaking, the physical and etheric bodies suck it up: they absorb it; they contain the organs through which it perceives the outer world. In order to achieve this perception it has to leave its own world, for it is in that world alone that it can receive the models which it needs for the etheric body.

Just as food is supplied to the physical body from its surroundings, so are the pictures of the world surrounding the astral body presented to it during the state of sleep. There, indeed, it lives in the universe, beyond the physical and etheric bodies: in that same universe out of which the whole man is born. The source of the images by means of which man receives his form is in this universe. He is linked in harmony with it; and when he awakens he rises above the surface of this all-pervading harmony to attain external perception. In sleep his astral body returns to the universal harmony. He brings so much strength from it to his bodies on awaking that he can once more dispense for a time with sojourning in the realm of harmony. The astral body returns during sleep to its home, and, on awaking, brings back into life freshly invigorated forces. That which the astral body thus gains, and brings with it on waking, finds its outer expression in the refreshment afforded by sound sleep.

Further exposition of occult science will show that this home of the astral body is more extensive than that which belongs to the physical body in the narrower sense of the physical environment. Thus, while man as a physical being is a member of this earth, his astral body belongs to worlds in which other heavenly bodies besides our earth are included.

During sleep, therefore,-(this can be made clear, as we have said, only by further explanations)-it enters a world to which other stars than the earth belong. In recognition of the fact that man lives during sleep in a world of stars, that is, in an astral world, occult science calls that principle of man which has its real home in that "astral" world and which, every time it returns to the sleep state, draws renewed force from that world, the _astral body_.

It should be superfluous to point out that a misunderstanding might easily arise with regard to these facts; in our time, however, when certain materialistic modes of representation exist, it becomes quite necessary to draw attention to them. In quarters where such representation prevails it may, of course, be said that such a thing as fatigue can be scientifically investigated only in accordance with physical conditions. Even if the learned are not yet unanimous with regard to the physical cause of fatigue, one thing is quite firmly established; we must accept certain physical processes which lie at the root of this phenomenon. It would be well, however, if it were recognized that occult science does not in any way oppose this a.s.sertion. It admits everything that is said in this connection, just as it is admitted that for the physical erection of a house one brick must be laid upon another, and that when the house is finished its form and construction can be explained by purely mechanical laws. But the thought of the architect is necessary for the building of the house. This cannot be discovered merely by examination of physical laws.