The "irreligious" should be referred to as the "intellectually religious" who demand knowledge instead of belief. They are driven forward by a steadily increasing desire to know. And intellectual religiousness becomes therefore borne by a growing desire to analyse life and existence. The best known result of this is, as previously mentioned, "science". As this in turn in the absolute sense cannot be "science" without being an expression of the analysis of a fact, it thus becomes the beginning of life's own absolute answer to the eternal facts, the beginning of an unveiling of the solution of life or the fact that "Everything is very good"; but this beginning is very weak. Indeed it is so weak that science on its path of evolution can still be regarded merely as an "unborn embryo". But on the other hand it is the "embryo" of something infinitely great and elevated. It constitutes the first weak beginning of nothing less than the divine reality that we express by the term "the holy spirit".
      What then is "the holy spirit"? As spirit is the same as consciousness, and consciousness is in turn the same as the sensing or experience of life, "the holy spirit" thus becomes the same as "the holy experience of life". As "holy" describes the opposite of imperfection, falsehood, impurity and the like, "the holy experience of life" will in turn be the same as "the unadulterated, pure experience of life". And as the highest expression for such an experience can only be expressed through the divine words "Everything is very good", "the holy spirit" is the same as the experiencing of life from the highest viewpoint of existence and thereby in contact with the eternal Father. It cannot be denied that terrestrial science, seen in the perspective of these analyses, is still at the embryo stage of what it will one day become, namely the promised "spokesman, the holy spirit" without which the absolute analysis of life can never become a fact for the individuals.
      That it has not become usual to regard terrestrial science in this way or as an expression for religiousness is due to the fact that it is still primarily based only on the analysing of material experiences. But do other experiences exist? No, in reality not. In order, however, to help the reader to the answer to this question, I regret I must appeal to the patience of the reader, for I am here obliged to move into areas that are primarily visible only to clear cosmic sight and must therefore be regarded as not experienced by the great majority of mankind. The subject matter therefore presents a greater challenge to the intelligence of the reader than the subject matter of easier, generally known areas. But I cannot of course give a true picture of such a great subject as "The Fate of Mankind" if I can move only within areas that can be accepted by a primitive intelligence. Confident that I will benefit my readers more by making my book a work-field or training-field for their spiritual abilities than by turning the subject matter into light, sentimental entertainment, I have chosen the former path and shall here try to give a brief outline of the relation of mankind, and therefore of science, to the entire substance of the universe and the planes of existence, and in the next chapter deal with science and the limits of the physical world.