# Introduction

When in the autumn of 1813, Johann Gottlieb Fichte gave to the world as the ripe fruit of a life wholly devoted to the service of truth, his *Introduction to the Science of Knowledge*, he said at the very outset, “This doctrine presupposes an entirely new inner sense organ or instrument through which a new world is revealed having no existence for the ordinary man.” He then showed by a simile how incomprehensible this doctrine must be when judged by conception of the ordinary senses. “Think of a world of people born blind who, therefore, know only those objects and relations that exist through the sense of touch. Go among them, and speak to them of colors and the other relations that exist only through light and for the sense of sight. You will convey nothing to their minds, and this will be the more fortunate if they tell you so, for you will then quickly notice your mistake and, if unable to open their eyes, you will cease talking in vain . . . .”

Now those who speak about such things as Fichte does in this instance, often find themselves in the position of a normal man among those born blind. Yet these are things that relate to a man's true being and highest goal, and to believe it necessary “to cease talking in vain” would be to despair of humanity. We ought not to doubt for one moment the possibility of opening the eyes of every earnest person to these things. On this supposition all those have written and spoken who have felt within themselves that the inner sense-instrument had developed, thereby enabling them to know the true nature and being of man, which is generally hidden from the outer senses. Hence from the most ancient times such a *hidden wisdom* has been spoken of again and again. Those who have grasped some understanding of it feel just as sure of their possession as people with normal eyes feel sure of their ability to visualize color. For them this hidden wisdom requires no proof. They know also that this hidden wisdom requires no proof for anyone else to whom the “higher sense” has unfolded itself. They can speak to such a person as a traveler can speak about America to people who have themselves never seen that country but who can visualize it, for they would see all that he has seen were the opportunity to present itself to them.

It is not, however, only to researchers into the spiritual world that the observer of the supersensible has to speak. He must address his words to all men, because he has to give an account of things that concern all men. Indeed, he knows that without a knowledge of these things no one can, in the true sense of the word, be a human being. Thus, he speaks to all men because he knows there are different degrees of understanding for what he has to say. The feeling for truth and the power of understanding it are inherent in everyone, and he knows that even those who are still far from the moment in which they will acquire the ability to make their own spiritual research can bring a measure of understanding to meet him. He addresses himself first to this understanding that can flash forth in every healthy soul. He knows that in this understanding there is a force that must slowly lead to the higher degrees of knowledge. This feeling, which perhaps at first perceives nothing at all of what it is told, is itself the magician that opens the “eye of the spirit.” In darkness this feeling stirs. The soul sees nothing, but through this feeling it is seized by the power of truth. The truth then gradually draws nearer to the soul and opens the higher sense in it. In one person it may take a longer, in another a shorter time. Everyone, however, who has patience and endurance reaches this goal, for although not every physical eye can be operated on, every spiritual eye can be opened. When it will be opened is only a question of time.

Erudition and scientific training are not prerequisite conditions for the unfolding of this higher sense. It can develop in the unsophisticated person just as in the renowned scientist. Indeed, what is often called at the present time the only true science can, for the attainment of this goal, be frequently a hindrance rather than a help because this science considers real only what is accessible to the ordinary senses. Its merits in regard to the knowledge of that reality may be ever so great, yet when science declares that what is necessary and a blessing for itself shall also be authoritative for all human knowledge, it thereby creates a mass of prejudices that close the approach to higher realities.

The objection is often made to what has just been said that insurmountable limits have been once and forever set to man's knowledge, and since a man cannot overstep these limits, all knowledge must be rejected that does not take them into account. Furthermore, the one who presumes to make assertions about things, which for many stand proved as lying beyond the limits of man's capacity for knowledge, is looked upon as being highly immodest. In making such objections the fact is entirely disregarded that a development of the human powers of knowledge must precede the higher knowledge. What lies beyond the limits of knowledge before such a development takes place is, after the awakening of faculties slumbering in every man, entirely within the realm of knowledge.

One point in this connection must not be neglected. It might be said, “Of what use is it to speak to people about things for which their powers of knowledge are not yet awakened and are therefore still closed to them?” This is really the wrong way to view the matter. Certain powers are required to discover the things referred to, but if after having been discovered they are made known, every person can understand them who is willing to bring to them unprejudiced logic and a healthy sense of truth. In this book the things made known are wholly of a kind that must produce the impression that through them the riddles of human life and the phenomena of the world can be satisfactorily approached. This impression will be produced upon everyone who permits thought, unclouded by prejudice, and a feeling for truth, free and without reservation, to work within him. Put yourself for a moment in the position of asking, “If the things asserted here are true, do they afford a satisfying explanation of life?” You will find that the life of every man supplied a confirmation.

In order to be a teacher in these higher regions of existence it is by no means sufficient to have simply developed the sense for them. To that end science is just as necessary as it is for the teacher's calling in the world of ordinary reality. Higher seeing alone does not make a knower in the spiritual any more than healthy sense organs make a scholar in the ream of sensible realities. Because in truth all reality, the lower as well as the higher spiritual, are only two sides of one and the same fundamental being, anyone who is ignorant in the lower branches of knowledge will as a rule remain ignorant in the higher. This fact creates a feeling of immeasurable responsibility in the person who, through a spiritual call, feels himself summoned to speak about the spiritual regions of existence. It imposes upon him humility and reserve. This should deter no one—not even those whose other circumstances of life afford them no opportunity for the study of ordinary science—from occupying himself with the higher truths. Everyone can fulfill his task as a man without understanding anything of botany, zoology, mathematics and the other sciences. He cannot, however, in the full sense of the word, be a human being without having come in some way or other nearer to an understanding of the nature and destination of man as revealed through the knowledge of the supersensible.

The highest to which a man is able to look, he calls the Divine, and he somehow must think of the highest destiny as being in connection with this Divinity. The wisdom, therefore, that reaches out beyond the sensible and reveals to him his own being and with it his final goal, may well be called *divine wisdom* or *theosophy*. To the study of the spiritual process in human life and in the cosmos, the term *spiritual science* may be given. When, as in this book, one extracts from this spiritual science those special results that have reference to the spiritual core of man's being then the expression *theosophy* may be employed to designate this domain because it has been employed for centuries in this way.

From this point of view there will be sketched in this book an outline of the theosophical conception of the universe. The writer of it will bring forward nothing that is not a fact for him in the same sense that an experience of the outer world is a fact for eyes and ears and the ordinary intelligence. The concern here is with experiences that become accessible to everyone who is determined to tread the path of knowledge described in a later chapter of this book. We take the right attitude towards the things of the supersensible world when we assume that sound thinking and feeling are capable of understanding everything of true knowledge that emerges from the higher worlds. Further, when we start from this understanding and therewith lay down a firm foundation, we have also made a great step forward towards, “seeing” for ourselves, even though in order to attain this, other things must be added also. We lock and bolt the door to the true higher knowledge, however, when we despise this road and are determined to penetrate the higher worlds only in some other way. To have decided to recognize higher worlds only when we have seen them is a hindrance in the way of this very seeing itself. The determination to understand first through sound thinking what later can be seen, furthers that seeing. It conjures forth important powers of the soul that lead to this seeing of the seer.