The Secret of Birth
The invisible processes of man’s coming into existence
In this series we have already discussed the effect that the “Law of Attraction of Homogeneous Species” has on an incarnation and birth. Therefore a child does not incarnate with just any parents, but with ones that specifically suit him.
This law of homogeneity has an effect not only on the spiritual, but also on the physical level. The spirit can only enter a body which shows characteristics corresponding to his own, or at least coming very near to them. Thus, for instance, a dynamic and enterprising spirit usually does not incarnate in a fine, fragile body (unless there is a specific karmic reason for it). The physical covering into which the spirit “slips” when it incarnates, is like a cloak that has to fit it perfectly, so that the person can accomplish his life’s task..
The miracle of embryonic development
The necessity of a homogeneity for the union of spirit and body also determines the developments taking place during pregnancy, because the incarnation of a human spirit cannot ensue until the little emergent body has developed the human form.
Embryology teaches that during its growth, an embryo goes briefly through all the stages of development of life on earth. First, it resembles a mollusc, then a fish, next it shows the stage of amphibians, the lineage of mammals, until finally it develops the human form. Only then does the spirit have the opportunity to incarnate. So far, the embryo has worked its way through a wide, impressive path of development: During the first fourteen days there is no real body, but merely a cluster of cells with a diameter of roughly one millimetre. At the end of the first month the embryo has the form of a five-millimetre-long bean, neither arms nor legs are evident, only tiny “buds” where the limbs will develop. The organs are present only by way of a hint. They only develop properly during the second month of pregnancy, when the basic features of the face slowly emerge: two small protrusions for the eyes and two pits for the ears … At this stage the foetus measures only three to four centimetres and weighs two to three grams.
During the third and fourth months the foetus takes on more and more human features. The eyes, which were widely spaced on both sides of the head, come closer and are covered with lids. The lips are beginning to take shape, the ears form, the limbs, especially the arms, grow longer. Soon the hands are fully formed and sexual organs are distinct. Moreover, the skeleton is formed and the development of the internal organs accelerates: the heart beats, the blood is close to its final composition, the senses are ready to perceive, and the brain starts to function.
At the end of the fourth month, the organs are almost identical in their structure and function to those of a newborn. Another one or two weeks of maturation – then nothing further stands in the way of the incarnation of the spirit into this body, since the similarity between the spirit and the physical body, which has matured and adopted the human form, is now close enough.
The moment of incarnation
About halfway through, that is, in the middle of pregnancy, the incarnation takes place. The mother becomes conscious of this great moment through the first typical movements of the embryo. The spirit has taken possession of the little body and begins to move the arms and legs. These first foetal movements are distinct from the weak, spasmodic jerks that were felt by the mother in the first half of the pregnancy.
Many expectant mothers also clearly experience the nearness of the child, and its personality after the incarnation. According to the nature of the embodied spirit, either joyful or even gloomy perceptions may thereby be awakened.
Thus the spirit does not already incarnate at the moment of fertilisation, and neither at the time of birth, but in the middle of the pregnancy. However, it cannot just simply enter without further ado into the physical body, as soon as this is receptive through its development. The astral body is needed as a connecting link between the embryonic body and the soul (that is the spirit in its ethereal covering). This is not, as is often assumed, an image of the physical body or its aura, but rather the astral body is the model, according to which the physical organism is built. It directs the formation and development of the small growing body. The embryonic cells orientate themselves by its three-dimensional mould. They lose their initially undifferentiated type and in certain places take on the special characteristics that are necessary for the body, thus transforming into liver, heart, muscle cells and so on. Also the cell proliferation is controlled by the astral body.
Why body cells, which originally all bear the same “genetic package”, should react so differently, thus how a body shape can arise can only be explained by this “astral model”.
So the physical genes alone do not control the structure of the body, as science still mostly assumes today. However, they contain all the information on the hereditary physical characteristics, which is necessary for the formation of the new body. This information, which always leaves many possibilities open, takes on concrete form under the influence of the astral body. Through this, the genetic potential is adapted to the individual characteristics of the embodying spirit. In the end, every spirit thereby receives the body that best serves its further development.
After the physical body is fully formed, the astral body is not pushed aside as a “useless model” however, but it remains an indispensable connection between spirit and body.
The mystery of the blood radiation
Apart from the astral body, the blood radiation plays a decisive role for every incarnation.
Like everything else, the blood also “radiates”; in other words, it emits (invisible) radiations, which resemble the radiation of the astral body and can therefore combine with it. Both radiations together form an invisible “magnetic bridge”, without which the spirit could not firmly anchor itself in the physical body. This bridge of radiations is the basis of our life on earth; when it breaks down, the spirit takes leave of the body, and “death” occurs.
The radiation of the blood, which is different with every individual, develops only in the course of pregnancy, as the blood must first be formed. Characteristic of human blood are, among other things, the red blood cells, whose peculiarity consist in having no nucleus. During the first three weeks of development, the embryonic blood has no red blood cells. They are produced only at a later stage and to start with, contrary to the norm, with a nucleus. It is only later that red blood cells without a nucleus are formed and initially only in small numbers.
The typical human blood thus forms only gradually, until it has – about the middle of pregnancy – reached the appropriate composition. The changing blood radiation exerts thereby in the course of pregnancy an increasingly strong power of attraction on the spirit ready for incarnation and finally forms the bridge for the actual embodiment.
The particular aura of femininity
In parallel with this process of attraction the particular feminine radiation of the mother is also indispensable to the spirit attaining to an incarnation. Without women no child could be born and also no incarnation could take place, and it is not simply because the mother alone possesses the necessary organs for pregnancy!
Man and woman differ by nature, and not just physically. In fact, the gender reflects fundamentally the nature of activity: the male works in a coarser manner, more active, orientated outwardly; the feminine in a more delicate and perceptive manner, more passive, oriented inwardly. Accordingly, the radiations of a female spirit are finer and her nature is aimed more at “reception”.
Such a feminine aura is an absolute requirement for the process of attraction with every incarnation. Therefore, it would never be possible to carry a pregnancy through to term outside a woman’s body. The missing or weakened bridge of radiation (a problem that is ever increasing as a result of the present-day social trends towards masculinisation) can also be a cause of sterility.
Are abortions justified?
If the spirit of the unborn child only incarnates in the middle of pregnancy, thus at a time in which the foetus is about four and a half months old – does this then justify abortions during the first half of pregnancy, as is legally permitted in many countries?
At first glance one could draw this conclusion, but as soon as we look a little more deeply into the question, the matter turns out to be quite different: Upon conception, the parents are at once approached by various souls who are seeking an opportunity to incarnate. That soul whose characteristics are closest to the parents’ connects with both the mother and also with the astral body by fine threads. The further the development of the embryo progresses, the firmer these threads become and the closer the relationship develops between the mother and the child. The woman experiences the blossoming of motherly love, which will be very important for the future life with her child, while the soul approaching incarnation gradually prepares itself for the entry into the earthly environment – for this it is a matter of leaving its previous whereabouts in the ethereal or fine-material realm, thus in the “hereafter”. Hence, the spiritual changes which take place simultaneously with the formation of the foetus are very far-reaching and are bound up with great hopes of vital importance. An abortion, therefore, does not only mean the destruction of a living organism and the astral body linked with it, but it also intervenes incisively in spiritual developments. The spirit striving for incarnation is compelled to release itself again from the earthly coverings, it is ruthlessly pushed back into the world beyond, all hopes dashed. There is much talk of the physical disadvantages and damage women are exposed to after an abortion, of the high risks of a later miscarriage, premature birth or ectopic pregnancy.
Besides these, many women also complain – not without good reason – of experiencing serious emotional and psychic disturbances after an abortion: remorse, emotional pain, feeling unable to redress the guilt.
Remorse, pain, guilt
“Shortly after the intervention”, as one unhappy woman put it, “and during the first phase of relief, I thought that all my problems were solved. What an illusion! Gradually and painfully, I recognised the consequences of my deed: I let my own child be killed! I literally broke down under the weight of this deed … and I have lived with the regret of this deed for two and a half years. I knew that I had committed a great injustice to my child and myself. I permitted that my child’s life be interrupted and I allowed it to be snatched away in spite of the fact that I already loved it. I became the mother of a dead child, it was unbearable.” (Quote from: “Swiss Aid for Mother and Child”, Basel)
Such perceptions occur with many women after an abortion – and they are not the fruit of imagination. They are a consequence of the invisible processes which accompany our coming into being in pregnancy