I
FROM THE
ĀKĀSHIC RECORDS
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,
[
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.]
and
Initiation and its Results,
[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.]
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 Ākāshic
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 Ākāshic 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,
[Published by the Theosophical Publishing Society,
London.]
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.
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