Page 7 - The Final Appeal to Mankind

«The Final Appeal to Mankind» by Nicolai Levashov
Preface 2

It is a great honor and privilege to help bring this book to the world. I know that
many of you reading it for the first time will find in it rational answers to the most
profound life-long questions: the origin of life, of man, of man’s place in his world and
the cosmos, and the nature of the soul.

The work speaks for itself: it is so original that many will have difficulty believing
that so much information could have come from the mind of one person. It would be a
mistake, however, to think that the information given in The Final Appeal to Mankind
was received by Levashov from some higher authority. We are all too inclined to “pass
the buck” of the responsibility for our lives, to some entity beyond us. Indeed, I believe
that what Levashov has found about man and his nature are things that we could have
known long ago had man evolved naturally and had the courage to ask the right
questions.
Nicolai Levashov is endowed with remarkable abilities to consciously move his
spirit outside his body to other spiritual and temporal dimensions, and to see within
and mentally influence living and non-living matter both locally and at a distance.
While these talents provide information not readily available to most people and permit
Levashov to perform mental experiments testing his working hypotheses, for the most
part the discoveries documented here are the product of Levashov’s unrelenting search
for the truth using a process of thought that is scientific in the best sense of the word,
but without being mechanistic nor mystical.

It is difficult for those of us who have been enculturated in mechanistic
reductionistic science to imagine that there could be another way of investigating
nature that would yield consensually valid, repeatable findings with predictive value.
Yet there is an entire tradition of such a process of investigation that preceded, then
paralleled, the rise of mechanism, but which was never embraced by the scientific
community of the time. Practiced by few, this more functional thought process
remained hidden from general view, or the findings generated by this process were
irrationally dismissed as “mysticism.”
The few in modern times who did utilize a more “functional” thought process
2
1
were scientific thinkers such as Goethe ,1 Rudolph Steiner , the French philosopher
4
3
Henri Bergson , and the physician and scientist, Wilhelm Reich , who formalized the
process. The key to their process of thought and investigation was what Goethe called
“active, imaginative perception,” that is, the reliance on subjective sensation and
mental imagery to apprehend and comprehend the object under investigation. This
demanded a trust in the clarity of one’s sensations and perceptions, an unobstructed
contact with oneself and the external world.

In the case of Steiner and Reich, what was harvested from this thought process
was often objectified in the physical world through experimentation, yielding many
remarkable products including means of significantly fructifying the soil without

1 Bortoft, Henri, The Wholeness of Nature, Lindisfarne Press, 1996.
2 Steiner, Rudolph, The Course of My Life, trans. Olin Wanamaker Hudson, New York, Anthroposophic Press, 1951.
3 Bergson, Henry, Creative Evolution, New York, The Modern Library, 1911.
4 Reich, Wilhelm, Ether, God and Devil, Orgone Institute Press, Rangeley, 1949.

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